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The_Yoga_Sutras

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

0.12_-_Letters_to_a_Student

0.14_-_Letters_to_a_Sadhak

0_1962-08-08

02.01_-_Our_Ideal

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice

1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN

1.05_-_The_Ways_of_Working_of_the_Lord

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life

1.10_-_Theodicy_-_Nature_Makes_No_Mistakes

1.52_-_Killing_the_Divine_Animal

1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death

1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations

1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly

1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine

2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti

2.20_-_Nov-Dec_1939

2.22_-_The_Supreme_Secret

2.3.2_-_Desire

2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love

2.4.02_-_Bhakti,_Devotion,_Worship

3.1.01_-_The_Problem_of_Suffering_and_Evil

3.1.2_-_Levels_of_the_Physical_Being

3_-_Commentaries_and_Annotated_Translations

4.01_-_The_Principle_of_the_Integral_Yoga

4.3.2.08_-_Overmind_Experiences

5.1.03_-_The_Hostile_Forces_and_Hostile_Beings

The_Divine_Names_Text_(Dionysis)

The_Riddle_of_this_World

PRIMARY CLASS

God

SIMILAR TITLES

the Divine One

TERMS STARTING WITH


TERMS ANYWHERE

Bhagavad Gita: Sanskrit for Song of the Divine One. The title of a celebrated philosophic epic poem, inserted in the Mahabharata (q.v.), containing a dialogue between Krishna and Arjuna, which clearly indicates the relationship between morality and absolute ethical values in the Hindu philosophy of action (Karma Yoga); it is considered to be one of the most influential philosophical poems of Sanskrit literature; the exact date of origin is unknown.

Divine Love and psychic love ::: The Divine’s love is that which comes from above poured down from the Divine Oneness and its Ananda on the being ; psychic love is a form taken by divine love in the human being according to the need and pos- sibilities of the human consciousness.

KEYS (10k)

   1 The Mother
   1 Sri Aurobindo

NEW FULL DB (2.4M)

   2 Paramahansa Yogananda

1:To understand the Divine one must become the Divine. 24 May 1972    ~ The Mother, Words Of The Mother II, The Ways of Working of the Lord [25],

2:    Sweet Mother, how can one feel the divine Presence constantly? Why not?    But how can one do it? But I am asking why one should not feel it. Instead of asking the question how to feel it, I ask the question: "What do you do that you don't feel it?" There is no reason not to feel the divine Presence. Once you have felt it, even once, you should be capable of feeling it always, for it is there. It is a fact. It is only our ignorance which makes us unaware of it. But if we become conscious, why should we not always be conscious? Why forget something one has learnt? When one has had the experience, why forget it? It is simply a bad habit, that's all.    You see, there is something which is a fact, that's to say, it is. But we are unaware of it and do not know it. But after we become conscious and know it, why should we still forget it? Does it make sense? It's quite simply because we are not convinced that once one has met the Divine one can't forget Him any more. We are, on the contrary, full of stupid ideas which say, "Oh! Yes, it's very well once like that, but the rest of the time it will be as usual." So there is no reason why it may not begin again.    But if we know that... we did not know something, we were ignorant, then the moment we have the knowledge... I am sincerely asking how one can manage to forget. One might not know something, that is a fact; there are countless things one doesn't know. But the moment one knows them, the minute one has the experience, how can one manage to forget? Within yourself you have the divine Presence, you know nothing about it - for all kinds of reasons, but still the chief reason is that you are in a state of ignorance. Yet suddenly, by a clicking of circumstances, you become conscious of this divine Presence, that is, you are before a fact - it is not imagination, it is a fact, it's something which exists. Then how do you manage to forget it once you have known it?    ...    It is because something in us, through cowardice or defeatism, accepts this. If one did not accept it, it wouldn't happen.    Even when everything seems to be suddenly darkened, the flame and the Light are always there. And if one doesn't forget them, one has only to put in front of them the part which is dark; there will perhaps be a battle, there will perhaps be a little difficulty, but it will be something quite transitory; never will you lose your footing. That is why it is said - and it is something true - that to sin through ignorance may have fatal consequences, because when one makes mistakes, well, these mistakes have results, that's obvious, and usually external and material results; but that's no great harm, I have already told you this several times. But when one knows what is true, when one has seen and had the experience of the Truth, to accept the sin again, that is, fall back again into ignorance and obscurity - this is indeed an infinitely more serious mistake. It begins to belong to the domain of ill-will. In any case, it is a sign of slackness and weakness. It means that the will is weak.    So your question is put the other way round. Instead of asking yourself how to keep it, you must ask yourself: how does one not keep it? Not having it, is a state which everybody is in before the moment of knowing; not knowing - one is in that state before knowing. But once one knows one cannot forget. And if one forgets, it means that there is something which consents to the forgetting, it means there is an assent somewhere; otherwise one would not forget.    ~ The Mother, Questions And Answers 1955, 403,405,406,

*** WISDOM TROVE ***

1:We cannot pry into the Infinite Mind of the Absolute, but we may form certain conclusions by observing and studying the Laws of the Universe, which seem to be moving in certain directions. From the manifested Will of the Divine One, we may at least hazard an idea as to its purposes. ~ william-walker-atkinson, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:To understand the Divine one must become the Divine. 24 May 1972    ~ The Mother, Words Of The Mother II, The Ways of Working of the Lord [25],

2:The classes changed, with years, from wide soaring poems in flight to hushed talk about Jonathan before and after practice; to long involved recitations on the sand about the Divine One, with no flying ever done by anybody. Fletcher and the other students of Jonathan were at turns puzzled and correctful and firm and furious at the change, but they were helpless to stop it. They were honored, and worse—revered, but they were no longer heard, and the birds who practiced flying were fewer and fewer. ~ Richard Bach,

3:If by bathing daily God could be realised Sooner would I be a whale in the deep; If by eating roots and fruits He could be known Gladly would I choose the form of a goat; If the counting of rosaries uncovered Him I would say my prayers on mammoth beads; If bowing before stone images unveiled Him A flinty mountain I would humbly worship; If by drinking milk the Lord could be imbibed Many calves and children would know Him; If abandoning one’s wife would summon God Would not thousands be eunuchs? Mirabai knows that to find the Divine One The only indispensable is Love. ~ Paramahansa Yogananda,

4:If by bathing daily God could be realized Sooner would I be a whale in the deep; If by eating roots and fruits He could be known Gladly would I choose the form of a goat; If the counting of rosaries uncovered Him I would say my prayers on mammoth beads; If bowing before stone images unveiled Him A flinty mountain I would humbly worship; If by drinking milk the Lord could be imbibed Many calves and children would know Him; If abandoning one’s wife could summon God Would not thousands be eunuchs? Mirabai knows that to find the Divine One The only indispensable is Love. ~ Paramahansa Yogananda,

5:Mirabai composed many ecstatic songs which are still treasured in India; I translate one of them here: “If by bathing daily God could be realised Sooner would I be a whale in the deep; If by eating roots and fruits He could be known Gladly would I choose the form of a goat; If the counting of rosaries uncovered Him I would say my prayers on mammoth beads; If bowing before stone images unveiled Him A flinty mountain I would humbly worship; If by drinking milk the Lord could be imbibed Many calves and children would know Him; If abandoning one’s wife would summon God Would not thousands be eunuchs? Mirabai knows that to find the Divine One The only indispensable is Love. ~ Paramahansa Yogananda,

6:Mirabai composed many ecstatic songs, which are still treasured in India. I translate one of them here: If by bathing daily God could be realized Sooner would I be a whale in the deep; If by eating roots and fruits He could be known Gladly would I choose the form of a goat; If the counting of rosaries uncovered Him I would say my prayers on mammoth beads; If bowing before stone images unveiled Him A flinty mountain I would humbly worship; If by drinking milk the Lord could be imbibed Many calves and children would know Him; If abandoning one’s wife could summon God Would not thousands be eunuchs? Mirabai knows that to find the Divine One The only indispensable is Love. Several ~ Paramahansa Yogananda,

7:    Sweet Mother, how can one feel the divine Presence constantly? Why not?    But how can one do it? But I am asking why one should not feel it. Instead of asking the question how to feel it, I ask the question: "What do you do that you don't feel it?" There is no reason not to feel the divine Presence. Once you have felt it, even once, you should be capable of feeling it always, for it is there. It is a fact. It is only our ignorance which makes us unaware of it. But if we become conscious, why should we not always be conscious? Why forget something one has learnt? When one has had the experience, why forget it? It is simply a bad habit, that's all.    You see, there is something which is a fact, that's to say, it is. But we are unaware of it and do not know it. But after we become conscious and know it, why should we still forget it? Does it make sense? It's quite simply because we are not convinced that once one has met the Divine one can't forget Him any more. We are, on the contrary, full of stupid ideas which say, "Oh! Yes, it's very well once like that, but the rest of the time it will be as usual." So there is no reason why it may not begin again.    But if we know that... we did not know something, we were ignorant, then the moment we have the knowledge... I am sincerely asking how one can manage to forget. One might not know something, that is a fact; there are countless things one doesn't know. But the moment one knows them, the minute one has the experience, how can one manage to forget? Within yourself you have the divine Presence, you know nothing about it - for all kinds of reasons, but still the chief reason is that you are in a state of ignorance. Yet suddenly, by a clicking of circumstances, you become conscious of this divine Presence, that is, you are before a fact - it is not imagination, it is a fact, it's something which exists. Then how do you manage to forget it once you have known it?    ...    It is because something in us, through cowardice or defeatism, accepts this. If one did not accept it, it wouldn't happen.    Even when everything seems to be suddenly darkened, the flame and the Light are always there. And if one doesn't forget them, one has only to put in front of them the part which is dark; there will perhaps be a battle, there will perhaps be a little difficulty, but it will be something quite transitory; never will you lose your footing. That is why it is said - and it is something true - that to sin through ignorance may have fatal consequences, because when one makes mistakes, well, these mistakes have results, that's obvious, and usually external and material results; but that's no great harm, I have already told you this several times. But when one knows what is true, when one has seen and had the experience of the Truth, to accept the sin again, that is, fall back again into ignorance and obscurity - this is indeed an infinitely more serious mistake. It begins to belong to the domain of ill-will. In any case, it is a sign of slackness and weakness. It means that the will is weak.    So your question is put the other way round. Instead of asking yourself how to keep it, you must ask yourself: how does one not keep it? Not having it, is a state which everybody is in before the moment of knowing; not knowing - one is in that state before knowing. But once one knows one cannot forget. And if one forgets, it means that there is something which consents to the forgetting, it means there is an assent somewhere; otherwise one would not forget.    ~ The Mother, Questions And Answers 1955, 403,405,406,

   14 Integral Yoga
   1 Psychology
   1 Occultism


   16 Sri Aurobindo
   7 The Mother


   5 The Synthesis Of Yoga
   2 Some Answers From The Mother
   2 Questions And Answers 1955
   2 Letters On Yoga IV
   2 Letters On Yoga II
   2 Letters On Yoga I

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga   using this Force in the service of the Divine One receives from   Him all that one has spent and much more.

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga   the best way to help the world is to realise the Divine Oneself.   5 February 1972

0 1962-08-08, #Agenda Vol 03, #The Mother, #Integral Yoga    Its not that I receive bad vibrations, but that the physical substance is not entirely (how can I explain?) in the proper movement or rhythm. For instance, between the vision of that old formation I spoke of and this (I cant call it a toothache, but anyway, something went wrong) there was no visible connection to speak of. The toothache wasnt caused by a particular vibration, its rather as if one thing or another provided the opportunity for absorbing a certain quantity or type of vibration (its more a quantity than a typeprobably both), a vibratory MODE, in order to put it in contact with THE vibratory mode the Divine One.    But I understand your question. You want to know if this has an effect on all identical vibratory modes in the world. In principle, yes. But the effects may not be immediately visible; in the first place, our field of observation is nothingmaterially, what do we know? Only our immediate surroundings thats nothing. In 1920, for example, I had an experience of that type, which resulted in a symbolic but terrestrial action. It was a vision (I dont remember enough details to make it interesting) where each nation was represented by a symbolic entity, and there was a certain type of horrorof terror, rather. A certain will of terror was trying to manifest in that gathering of all nations. And I was witness to the whole thing. I remember it being a very conscious and rather long and detailed vision with a more intense reality than physical things have (it was in the subtle physical). And after it was over and I had done what needed to be done (I am not saying what because I dont remember all the details, and without accuracy it loses its value), when I came out of it I could say with TOTAL conviction: Terror has been overcome in the world. Of course, its not literally true, plenty of people still feel terror, but a certain type of terror was as if UNDERMINED at the foundations. What had already manifested kept on and is gradually being exhausted, but the terror that was trying to increase and dominate the life of nations was stopped cold.

02.01 - Our Ideal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga    To begin with, we refuse to admit or recognise that there is or is bound to be a contradiction or opposition between Matter and Spirit, between body and soul or between the human and the divine. We start with an experience, a realisation which declares the essential unity and identity of the duality. That is the thing that has to be posited first clear and nett. The question next arises how the two are one and identical; this demands some clarification. For, is it meant that they are one and the same in the sense that Zeus and Jupiter are the same or that water and H2O are the same? Apart from any barren theorising, is it not a universal and eternal and invariable experience that to attain to the Divine One must leave behind the human, to become the immortal one must cease to be a mortal and to live in the Spirit one has to deny Matter? The real answer, however, is that it is so and it is not so. The dilemma is not so trenchant as it has been made out to be.    To the regard of one line of experience, Matter seems opposed to Spirit only so far as the actual and outer formulation of Matter is concerned: even then the opposition is only apparent and relative. This is the very crux of the problem. For, to such a regard Spirit becomes Matter also, it is also Matterannam brahma eva. Spirit is consciousness, cit; and Matter, it is said, is unconsciousness, acit. But unconsciousness need not be and is not, in our view, the absolute negation or utter absence of consciousness, it is only an involved or involute consciousness. If consciousness is wakefulness, unconsciousness is nothing more than forgetfulness: it is only an abeyance or suspension of consciousness, not annihilation.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   It is an integral knowledge that is being sought, an integral force, a total amplitude of union with the All and Infinite behind existence. For the seeker of the integral Yoga no single experience, no one Divine Aspect,however overwhelming to the human mind, sufficient for its capacity, easily accepted as the sole or the ultimate reality,can figure as the exclusive truth of the Eternal. For him the experience of the Divine Oneness carried to its extreme is more deeply embraced and amply fathomed by following out to the full the experience of the Divine Multiplicity. All that is true behind polytheism as well as behind monotheism falls within the scope of his seeking; but he passes beyond their superficial sense to human mind to grasp their mystic truth in the Divine. He sees what is aimed at by the jarring sects and philosophies and accepts each facet of the Reality in its own place, but rejects their narrownesses and errors and proceeds farther till he discovers the One Truth that binds them together. The reproach of anthropomorphism and anthropolatry cannot deter him,for he sees them to be prejudices of the ignorant and arrogant reasoning intelligence, the abstracting mind turning on itself in its own cramped circle. If human relations as practised now by man are full of smallness and perversity and ignorance, yet are they disfigured shadows of something in the Divine and by turning them to the Divine he finds that of which they are a shadow and brings it down for manifestation in life. It is through the human exceeding itself and opening itself to a supreme plenitude that the Divine must manifest itself here, since that comes inevitably in the course and process of the spiritual evolution, and therefore he will not despise or blind himself to the Godhead because it is lodged in a human body, mnu tanum ritam. Beyond the limited human conception of God, he will pass to the one divine Eternal, but also he will meet him in the faces of the Gods, his cosmic personalities supporting the World-Play, detect him behind the mask of the Vibhutis, embodied World-Forces or human Leaders, reverence and obey him in the Guru, worship him in the Avatar. This will be to him his exceeding good fortune if he can meet one who has realised or is becoming That which he seeks for and can by opening to it in this vessel of its manifestation himself realise it. For that is the most palpable sign of the growing fulfilment, the promise of the great mystery of the progressive Descent into Matter which is the secret sense of the material creation and the justification of terrestrial existence.   Thus reveals himself to the seeker in the progress of the sacrifice the Lord of the sacrifice. At any point this revelation can begin; in any aspect the Master of the Work can take up the work in him and more and more press upon him and it for the unfolding of his presence. In time all the Aspects disclose themselves, separate, combine, fuse, are unified together. At the end there shines through it all the supreme integral Reality, unknowable to Mind which is part of the Ignorance, but knowable because self-aware in the light of a spiritual consciousness and a supramental knowledge.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology   disobedience, and hence the demonic society is a sustained and systematic parody of the Divine One,   associated with devils or fallen angels because it seems far beyond normal human capacities in its

1.05 - The Ways of Working of the Lord, #Words Of The Mother II, #The Mother, #Integral Yoga   To understand the Divine One must become the Divine.   24 May 1972

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   A supreme divine Love is a creative Power and, even though it can exist in itself silent and unchangeable, yet rejoices in external form and expression and is not condemned to be a speechless and bodiless godhead. It has even been said that creation itself was an act of love or at least the building up of a field in which Divine Love could devise its symbols and fulfil itself in act of mutuality and self-giving, and, if not the initial nature of creation, this may well be its ultimate object and motive. It does not so appear now because, even if a Divine Love is there in the world upholding all this evolution of creatures, yet the stuff of life and its action is made up of an egoistic formation, a division, a struggle of life and consciousness to exist and survive in an apparently indifferent, inclement or even hostile world of inanimate and inconscient Matter. In the confusion and obscurity of this struggle all are thrown against each other with a will in each to assert its own existence first and foremost and only secondarily to assert itself in others and very partially for others; for even man's altruism remains essentially egoistic and must be so till the soul finds the secret of the Divine Oneness.   It is to discover that at its supreme source, to bring it from within and to radiate it out up to the extreme confines of life that is turned the effort of the Yoga. All action, all creation must be turned into a form, a symbol of the cult, the adoration, the sacrifice; it must carry something that makes it bear in it the stamp of a dedication, a reception and translation of the Divine Consciousness, a service of the Beloved, a self-giving, a surrender. This has to be done wherever possible in the outward body and form of the act; it must be done always in its inward emotion and an intensity that shows it to be an outflow from the soul towards the Eternal.

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga   science. On the other side from the Divine Oneness a vast   acquiescence, compassionate, consenting, helpful, a su-

1.52 - Killing the Divine Animal, #The Golden Bough, #James George Frazer, #Occultism   mountains; I am descended from the Divine One who rules in the   mountains," meaning by "the god of the mountains" no other than the

1951-04-23 - The goal and the way - Learning how to sleep - relaxation - Adverse forces- test of sincerity - Attitude to suffering and death, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga    In the last analysis, it is always the same summit the Divine Oneness which is behind all things but everyone will reach his own summit, that is, through his own nature and own way of manifesting the divine unity. This is what we were saying the other day: each one represents a special way of having a relation with the Divine and manifesting the Divine. You dont need to follow anothers path! You must follow your own path and it is by this path that you will reach the summit, which is one, but found by your own route. The goal is beyond the summits the goal is one and beyond the summits but one may attain this summit each by his own road, climbing his own mountain, not the mountain of another.    Imagine not the way is easy; the way is long, arduous, dangerous, difficult. At every step is an ambush, at every turn a pitfall. A thousand seen or unseen enemies will start up against thee, terrible in subtlety against thy ignorance, formidable in power against thy weakness. And when with pain thou hast destroyed them, other thousands will surge up to take their place.

1955-07-20 - The Impersonal Divine - Surrender to the Divine brings perfect freedom - The Divine gives Himself - The principle of the inner dimensions - The paths of aspiration and surrender - Linear and spherical paths and realisations, #Questions And Answers 1955, #The Mother, #Integral Yoga   One must observe all these things, look at them attentively and put them one after another in front of the divine Truth as one can receive itit is progressive, one receives it purer and purer, stronger and stronger, more and more clear-sightedlyput all these things before it and with an absolute sincerity will that this may guide you and nothing else. You do this once, a hundred times, a thousand times, millions of times and after years of sustained effort you can gradually become aware that at last you are a free beingbecause this is whats remarkable: that when one is perfectly surrendered to the Divine One is perfectly free, and this is the absolute condition for freedom, to belong to the Divine alone; you are free from the whole world because you belong only to Him. And this surrender is the supreme liberation, you are also free from your little personal ego and of all things this is the most difficultand the happiest too, the only thing that can give you a constant peace, an uninterrupted joy and the feeling of an infinite freedom from all that afflicts you, dwarfs, diminishes, impoverishes you, and from all that can create the least anxiety in you, the least fear. You are no longer afraid of anything, you no longer fear anything, you are the supreme master of your destiny because it is the Divine who wills in you and guides everything. But this does not happen overnight: a little time and a great deal of ardour in the will, not fearing to make any effort and not losing heart when one doesnt succeed, knowing that the victory is certain and that one must last out until it comes. There you are.   Sweet Mother, what is meant by the Divine gives Himself?

1955-12-14 - Rejection of life as illusion in the old Yogas - Fighting the adverse forces - Universal and individual being - Three stages in Integral Yoga - How to feel the Divine Presence constantly, #Questions And Answers 1955, #The Mother, #Integral Yoga   You see, there is something which is a fact, thats to say, it is. But we are unaware of it and do not know it. But after we become conscious and know it, why should we still forget it? Does it make sense? Its quite simply because we are not convinced that once one has met the Divine One cant forget Him any more. We are, on the contrary, full of stupid ideas which say, Oh! Yes, its very well once like that, but the rest of the time it will be as usual. So there is no reason why it may not begin again.   But if we know that we did not know something, we were ignorant, then the moment we have the knowledge I am sincerely asking how one can manage to forget. One might not know something, that is a fact; there are countless things one doesnt know. But the moment one knows them, the minute one has the experience, how can one manage to forget? Within yourself you have the divine Presence, you know nothing about it for all kinds of reasons, but still the chief reason is that you are in a state of ignorance. Yet suddenly, by a clicking of circumstances, you become conscious of this divine Presence, that is, you are before a factit is not imagination, it is a fact, its something which exists. Then how do you manage to forget it once you have known it?

1956-02-29 - Sacrifice, self-giving - Divine Presence in the heart of Matter - Divine Oneness - Divine Consciousness - All is One - Divine in the inconscient aspires for the Divine, #Questions And Answers 1956, #The Mother, #Integral Yoga   But all that is, is essentially divine, and the Divine Oneness is a fact, you cant do anything about it; all your unconsciousness and all your denials will change nothingit is a fact, its like that.   And the conclusion is this, that the true transformation is the transformation of consciousness all the rest will follow automatically.

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga   Here it becomes opportune to see how in this aspect of the Reality we must regard the relation we have discovered between the One and the Many; this amounts to a determination of the true connection between the individual and the Divine Being, between the Soul and the Ishwara. In the normal theistic conception the Many are created by God; made by him as a potter might make a vessel, they are dependent on him as are creatures on their creator. But in this larger view of the Ishwara the Many are themselves the Divine One in their inmost reality, individual selves of the supreme and universal Self-Existence, eternal as he is eternal but eternal in his being: our material existence is indeed a creation of Nature, but the soul is an immortal portion of the Divinity and behind it is the Divine Self in the natural creature. Still the One is the fundamental Truth of existence, the Many exist by the One and there is therefore an entire dependence of the manifested being on the Ishwara. This dependence is concealed by the separative ignorance of the ego which strives to exist in its own right, although at every step it is evidently dependent on the cosmic Power that created it, moved by it, a part of its cosmic being and action; this effort of the ego is clearly a misprision, an erroneous reflection of the truth of the self-existence that is within us. It is true that there is something in us, not in the ego but in the self and inmost being, that surpasses cosmic Nature and belongs to the Transcendence. But this too finds itself independent of Nature only by dependence on a higher Reality; it is through self-giving or surrender of soul and nature to the Divine Being that we can attain to our highest self and supreme Reality, for it is the Divine Being who is that highest self and that supreme Reality, and we are self-existent and eternal only in his eternity and by his self-existence. This dependence is not contradictory of the Identity, but is itself the door to the realisation of the Identity, - so that here again we meet that phenomenon of duality expressing unity, proceeding from unity and opening back into unity, which is the constant secret and fundamental operation of the universe. It is this truth of the consciousness of the Infinite that creates the possibility of all relations between the many and the One, among which the realisation of oneness by the mind, the presence of oneness in the heart, the existence of oneness in all the members is a highest peak, and yet it does not annul but confirms all the other personal relations and gives them their fullness, their complete delight, their entire significance. This too is the magic, but also the logic of the Infinite.   One problem still remains to be solved, and it can be solved on the same basis; it is the problem of the opposition between the Non-Manifest and the manifestation. For it might be said that all that has been advanced hitherto may be true of the manifestation, but the manifestation is a reality of an inferior order, a partial movement derived from the Non-Manifest Reality and, when we enter into that which is supremely Real, these truths of the universe cease to have any validity. The Non-Manifest is the timeless, the utterly eternal, an irreducible absolute self-existence to which the manifestation and its limitations can give no clue or only a clue that by its insufficiency is illusory and deceptive.

2.20 - Nov-Dec 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen    Sri Aurobindo: Are they conscious of the Divine? If one is conscious of the Divine, one of two things would happen: either one would turn exclusively to the Divine, or, being conscious of the Divine One may keep the human love as an appendage, and try to raise it towards the Divine. I am not speaking of sex relations.    Disciple: Supposing a man is unconscious and seeks the Divine in human love, can it not be a seeking for the Divine?

2.22 - The Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga    must be broken and we must feel ourselves one with all and infinite. But the ego is not the real person; when it has been dissolved there still remains the spiritual individual, there is still the eternal Jiva. The ego limitation disappears and the soul lives in a profound unity with the One and feels its universal unity with all things. And yet it is still our own soul that enjoys this expanse and oneness. The universal action, even when it is felt as the action of one and the same energy in all, even when it is experienced as the initiation and movement of the Ishwara, still takes different forms in different souls of men, amsah. sanatanah., and a different turn in their nature. The light of spiritual knowledge, the manifold universal Shakti, the eternal delight of being stream into us and around us, concentrate in the soul and flow out on the surrounding world from each as from a centre of living spiritual consciousness whose circumference is lost in the infinite. More, the spiritual individual remains as a little universe of divine existence at once independent and inseparable from the whole infinite universe of the divine self-manifestation of which we see a petty portion around us. A portion of the Transcendent, creative, he creates his own world around him even while he retains this cosmic consciousness in which are all others. If it be objected that this is an illusion which must disappear when he retreats into the transcendent Absolute, there is after all no very certain certainty in that matter. For it is still the soul in man that is the enjoyer of this release, as it was the living spiritual centre of the divine action and manifestation; there is something more than the mere self-breaking of an illusory shell of individuality in the Infinite. This mystery of our existence signifies that what we are is not only a temporary name and form of the One, but as we may say, a soul and spirit of the Divine Oneness. Our spiritual individuality of which the ego is only a misleading shadow and projection in the ignorance has or is a truth that persists beyond the ignorance; there is something of us that dwells for ever in the supreme nature of the Purushottama, nivasis.yasi mayi. This is the profound comprehensiveness of the teaching of the Gita that while it recognises the truth of the universalised impersonality into which we enter by the extinction of ego, brahma-nirvan.a,   550

2.3.2 - Desire, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga   If you are anxious for them [material possessions], that means that you have desire and are bound. Ananda is one thing and vital enjoyment is another. One can have the rasa of a beautiful thing, for instance a picture, without wanting or needing to possess it or turn it to ones own purpose. Where that want comes in, there is vital desire. The sign of freedom from attachment is that one has no craving and can do without things without feeling anything for that or disappointment at their loss or absence or hankering or wish to have them. If one has, one takes the rasa in a free unattached wayif one does not get or loses them, it makes not the slightest difference. The true Ananda is the Ananda of the Divine and when one has the Yogic consciousness, it is the Divine One sees everywhere and has the Ananda of that, but there is no attachment to objects as objects.   It is not necessary to be a Sannyasi to have this inner freedom; it is only necessary to be sincere. There are many who say, I have no attachment, but it is a self-deception. Therefore one must examine oneself very closely and strictly and see what is left of desire or attachment and reject it. This is difficult for the ordinary consciousness and never wholly achieved by it, even if things are outwardly given up; it is easy if the higher consciousness is there in all the parts of the being, provided one opens all ones movements to its Light.

2.4.01 - Divine Love, Psychic Love and Human Love, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   The Divines love is that which comes from above poured down from the Divine Oneness and its Ananda on the beingpsychic love is a form taken by divine love in the human being according to the needs and possibilities of the human consciousness.   ***

2.4.02 - Bhakti, Devotion, Worship, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   I have not had time yet to write about the enmity theory. I will do so more fully in two or three days. But I may say at once that the idea does not seem to me at all true that by enmity to the Divine One can reach the Divine and that too more quickly than by bhakti. The idea is contrary to the spiritual truth of things, to reason, to nature and to experience.   ***

3.1.01 - The Problem of Suffering and Evil, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga   On the other side from the Divine Oneness a vast acquiescence, compassionate, consenting, helpful, a supreme knowledge that this thing must be, that having appeared it must be worked out, that its appearance is in a certain sense part of an incalculable infinite wisdom, that if the plunge into Night was inevitable the emergence into a new unprecedented Day was also a certitude, and that only so could a certain manifestation of the Supreme   Truth be effected - by a working out with its phenomenal opposites as the starting-point of the evolution, as the condition laid down for a transforming emergence. In this acquiescence was embraced too the will of the great Sacrifice, the descent of the

3.1.2 - Levels of the Physical Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga   The being is here on the physical plane although in touch with the mental and vital. The being that is the individual consciousness has to ascend and become conscious of all the planes (vital, mental and those above the mental) until it reaches the Divine Oneness which is above all the planes and from which they emerge.   ***

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   Yea, and for him who giveth to the Divine Ones, thou, O   divine, O Flame, lodgest wide in all his being a perfect forcefulness vast and illumined.   --   thee; worship with sacrifice the Divine Ones for great grace.   Psychological rendering.

4.01 - The Principle of the Integral Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   This outflowering has its two terms; first, comes the growth out of the separative human ego into the unity of the spirit, then the possession of the divine nature in its proper and its higher forms and no longer in the inferior forms of the mental being which are a mutilated translation and not the au thentic text of the original script of divine Nature in the cosmic individual. In other words, a perfection has to be aimed at which amounts to the elevation of the mental into the full spiritual and supramental nature. Therefore this integral Yoga of knowledge, love and works has to be extended into a Yoga of spiritual and gnostic self-perfection. As gnostic knowledge, will and Ananda are a direct instrumentation of spirit and can only be won by growing into the spirit, into divine being, this growth has to be the first aim of our Yoga. The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic outflowering. That is the reason why the triple way of knowledge, works and love becomes the keynote of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the Divine Oneness. That too is the reason why the Yoga must be integral. For if immergence in the Infinite or some close union with the Divine were all our aim, an integral Yoga would be superfluous, except for such greater satisfaction of the being of man as we may get by a self-lifting of the whole of it towards its Source. But it would not be needed for the essential aim, since by any single power of the soul-nature we can meet with the Divine; each at its height rises up into the infinite and absolute, each therefore offers a sufficient way of arrival, for all the hundred separate paths meet in the Eternal. But the gnostic being is a complete enjoyment and possession of the whole divine and spiritual nature; and it is a complete lifting of the whole nature of man into its power of a divine and spiritual existence. Integrality becomes then an essential condition of this Yoga.   At the same time we have seen that each of the three ways at its height, if it is pursued with a certain largeness, can take into itself the powers of the others and lead to their fulfilment. It is therefore sufficient to start by one of them and find the point at which it meets the other at first parallel lines of advance and melts into them by its own widenings. At the same time a more difficult, complex, wholly powerful process would be to start, as it were, on three lines together, on a triple wheel of soul-power. But the consideration of this possibility must be postponed till we have seen what are the conditions and means of the Yoga of self-perfection. For we shall see that this also need not be postponed entirely, but a certain preparation of it is part of and a certain initiation into it proceeds by the growth of the divine works, love and knowledge. This outflowering has its two terms; first, comes the growth out of the separative human ego into the unity of the spirit, then the possession of the divine nature in its proper and its higher forms and no longer in the inferior forms of the mental being which are a mutilated translation and not the au thentic text of the original script of divine Nature in the cosmic individual. In other words, a perfection has to be aimed at which amounts to the elevation of the mental into the full spiritual and supramental nature. Therefore this integral Yoga of knowledge, love and works has to be extended into a Yoga of spiritual and gnostic self-perfection. As gnostic knowledge, will and Ananda are a direct instrumentation of spirit and can only be won by growing into the spirit, into divine being, this growth has to be the first aim of our Yoga. The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic outflowering. That is the reason why the triple way of knowledge, works and love becomes the keynote of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the Divine Oneness. That too is the reason why the Yoga must be integral. For ifimmergence in the Infinite or some close union with the Divine were all our aim, an integral Yoga would be superfluous, except for such greater satisfaction of the being of man as we may get by a self-lifting of the whole of it towards its Source. But it would not be needed for the essential aim, since by any single power of the soul-nature we can meet with the Divine; each at its height rises up into the infinite and absolute, each therefore offers a sufficient way of arrival, for all the hundred separate paths meet in the Eternal. But the gnostic being is a complete enjoyment and possession of the whole divine and spiritual nature; and it is a complete lifting of the whole nature of man into its power of a divine and spiritual existence. Integrality becomes then an essential condition of this Yoga.   At the same time we have seen that each of the three ways at its height, if it is pursued with a certain largeness, can take into itself the powers of the others and lead to their fulfilment. It is therefore sufficient to start by one of them and find the point at which it meets the other at first parallel lines of advance and melts into them by its own widenings. At the same time a more difficult, complex, wholly powerful process would be to start, as it were, on three lines together, on a triple wheel of soul-power. But the consideration of this possibility must be postponed till we have seen what are the conditions and means of the Yoga of self-perfection. For we shall see that this also need not be postponed entirely, but a certain preparation of it is part of and a certain initiation into it proceeds by the growth of the divine works, love and knowledge.

4.3.2.08 - Overmind Experiences, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga   It is perfectly simple, it is the attraction towards the Divine Oneness represented in concrete experience. Is it the concreteness of   the experiences that puzzles you? All experience there [in the

5.1.03 - The Hostile Forces and Hostile Beings, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga   At the same time it is also taught in the Gita that this world is a world of obscurity and ignorance and to attain to the Divine One must overcome certain forces of Nature, such as Desire, which the Gita calls the enemy difficult to overcome. It is in this sense that we speak of hostile forces - those which stand in the way of coming out of the Ignorance and attaining to the consciousness of the Divine.   It is again true that those who have a complete and living faith in the Divine and a perfect sincerity in their vision of the

The Divine Names Text (Dionysis), #The Divine Names, #unset, #Zen   Especially must this be known, that according to the pre-conceived species of each one, things united are said to be made one, and the one is elemental of all; and if you should take away the one, there will be neither totality nor part, nor any other single existing thing. For the one, uniformly, pre-held and comprehended all things in itself. For this reason, then, the Word of God celebrates the whole Godhead, as Cause of all, by the epithet of the One, both one God the Father, and one Lord Jesus Christ, and one and the same Spirit, by reason of the surpassing indivisibility of the whole Divine Oneness, in which all things are uniquely collected, and are super-unified, and are with It SLiperessentially. Wherefore also, all things are justly referred and attributed to It, by Which and from Which, and through Which, and in Which, and to Which, all things are, and are co-ordinated, and abide, and are held together, and are filled, and are turned towards It. And you would not find any existing thing, which is not what it is, and perfected and preserved, by the One, after which the whole Deity is superessentially named. And it is necessary also, that we being turned from the many to the One, by the power of the Divine Oneness, should celebrate as One the whole and one Deity----the one Cause of all----which is before every one and multitude, and part and whole, and limit and illimitability, and term and infinity, which bounds all things that be, even the Being Itself, and is |125 uniquely Cause of all, individually and collectively, and at the same time before all, and above all, and above the One existing Itself, and bounding the One existing Itself; since the One existing----that in things being----is numbered, and number participates in essence; but the superessential One bounds both the One existing, and every number, and Itself is, of both one and number, and every being, Source and Cause, and Number and. Order. Wherefore also, whilst celebrated as Unit and Triad, the Deity above all is neither Unit nor Triad, as understood by us or by any other sort of being, but, in order that we may celebrate truly. Its super-oneness, and Divine generation, by the threefold and single name of God, we name the Deity, Which is inexpressible to things that be, the Superessential. But no Unit nor Triad, nor number nor unity, nor productiveness, nor any other existing thing, or thing known to any existing thing, brings forth the hiddenness, above every expression and every mind, of the Super-Deity Which is above all superessentially. Nor has It a Name, or expression, but is elevated above in the inaccessible. And neither do we apply the very Name of Goodness, as making it adequate to It, but through a desire of understanding and saying something concerning that inexpressible nature, we consecrate the most august of Names to It, in the first degree, and although we should be in accord in this matter with the theologians, yet we shall fall short of the truth of the facts. Wherefore, even they have given the preference to the ascent through |126 negations, as lifting the soul out of things kindred to itself, and conducting it through all the Divine conceptions, above which towers that which is above every name, and every expression and knowledge, and at the furthest extremity attaching it to Him, as far indeed as is possible for us to be attached to that Being.     SECTION IV.

The Riddle of this World, #unknown, #Unknown, #unset   Inconscience. On the other side from the Divine Oneness a vast   acquiescence, compassionate, consenting, helpful, a supreme