the Divine Peace

1.1.01 - Seeking the Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternately - but to begin with the heart centre, if one can do it, is the more desirable.
The other side of discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible.

1.4.03 - The Guru, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
If one has merely a mental idea about the Divine, that is not knowledge. It is with the experiences and the inner light of knowledge that the realisation of the Divine begins. As for example, one may have the mental idea of the Divine Peace but that is nothing, only a mental conception. It is only when one has the feeling of the Divine Peace descending from above or in oneself or surrounding one that one begins to know what it is. That is what is called experience. Afterwards one begins to have a direct vision in knowledge of what the Peace is and what is its place in regard to the Divine Realisation; that is direct knowledge.
The Capacity of the Guru

2.1.02 - Nature The World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
of Ananda and by its Ananda can act and create; Ananda is for ever full of the Divine Peace and its most vehement ecstatic intensity contains no possibility of disturbance. At the height of the supramental Infinite peace and Ananda are one.
For there status and dynamis are inseparable, rest and action affirm each other, essence and expression are one indivisible whole.

2.1.4 - The Lower Vital Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
A time comes when after a long preparation of the mind and vital being, it becomes necessary to open also the physical nature. But when that happens, very often the vital exaltation which can be very great when the experience is on its own plane, falls away and the obscure, obstructive physical and material consciousness appears in its unrelieved inertia. Inertia, tamas, stupidity, narrowness and limitation, an inability to progress, doubt, dullness, dryness, a constant forgetfulness of the spiritual experiences received are the characteristics of the unregenerated physical nature, when that is not pushed by the vital and is not supported either by the higher mental will and intelligence. This seems to be in part what has temporarily happened to you, but the way out is not to excite the physical by any vital revolt and outcry or to blame for your condition either circumstances or the Mother,for that will only make things worse and increase the tamas, dryness, dullness, inertia,but to recognise that there is here an element of the universal Nature reflected in yours which you must eliminate. And this can only be done by more and more surrender and aspiration and by so bringing in from beyond the vital and the mind the Divine Peace, light, power and presence. This is the only way towards the transformation and fulfilment of the physical nature.
I do not think after what I have written, I need add anything about the specific complaints that you make in your letter. Two things perhaps need to be made clear. First, the arrangements actually in existence about the work, about external demands, about correspondence and seeing people are the only feasible ones in the present circumstances if the heavy work the Mother has to do is to be at all physically possible. Next, it is precisely by action in silence that we can best do our work much more than by speech or writing, which can only be subordinate and secondary. For in this Yoga those will succeed best who know how to obey and follow the written and spoken word, but can also bear the silence and feel in it and receive (without listening to other voices or mistaking mental and vital suggestions and impulsions for the divine Truth and the divine Will) help, support and guidance.

2.15 - Power of Right Attitude, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
If each of you did your utmost, then there would be the right collaboration and the result would be so much the quicker. I have had innumerable examples of the power of right attitude. I have seen crowds saved from catastrophes by one single person keeping the right attitude. But it must be an attitude that does not remain somewhere very high and leaves the body to its usual reactions. If you remain high up like that, saying, Let Gods will be done, you may get killed all the same. For your body may be quite undivine, shivering with fear: the thing is to hold the true consciousness in the body itself and not have the least fear and be full of the Divine Peace. Then indeed there is no danger. Not only can attacks of men be warded off, but beasts also and even the elements can be affected. I can give you a little example. You remember the night of the great cyclone, when there was a tremendous noise and splash of rain all about the place. I thought I would go to Sri Aurobindos room and help him shut the windows. I just opened his door and found him sitting quietly at his desk, writing. There was such a solid peace in the room that nobody would have dreamed that a cyclone was raging outside. All the windows were wide open, not a drop of rain was coming inside.
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2.20 - Chance, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
What do we understand by the term chance? Chance can only be the opposite of order and harmony. There is only one true harmony and that is the supramental the reign of Truth, the expression of the Divine Law. In the Supermind, therefore, chance has no place. But in the lower Nature the supreme Truth is obscured: hence there is an absence of that divine unity of purpose and action which alone can constitute order. Lacking this unity, the domain of lower Nature is governed by what we may call chance that is to say, it is a field in which various conflicting forces intermix, having no single definite aim. Whatever arises out of such a rushing together of forces is a result of confusion, dissonance and falsehooda product of chance. Chance is not merely a conception to cover our ignorance of the causes at work; it is a description of the uncertain mele of the lower Nature which lacks the calm one-pointedness of the divine Truth. The world has forgotten its divine origin and become an arena of egoistic energies; but it is still possible for it to open to the Truth, call it down by its aspiration and bring about a change in the whirl of chance. What men regard as a mechanical sequence of events, owing to their own mental associations, experiences and generalisations, is really manipulated by subtle agencies each of which tries to get its own will done. The world has got so subjected to these undivine agencies that the victory of the Truth cannot be won except by fighting for it. It has no right to it: it has to gain it by disowning the falsehood and the perversion, an important part of which is the facile notion that, since all things owe their final origin to the Divine, all their immediate activities also proceed directly from it. The fact is that here in the lower Nature the Divine is veiled by a cosmic Ignorance and what takes place does not proceed directly from the divine knowledge. That everything is equally the will of God is a very convenient suggestion of the hostile influences which would have the creation stick as tightly as possible to the disorder and ugliness to which it has been reduced. So what is to be done, you ask? Well, call down the Light, open yourselves to the power of Transformation. Innumerable times the Divine Peace has been given to you and as often you have lost itbecause something in you refuses to surrender its petty egoistic routine. If you are not always vigilant, your nature will return to its old unregenerate habits even after it has been filled with the descending Truth. It is the struggle between the old and the new that forms the crux of the Yoga; but if you are bent on being faithful to the supreme Law and Order revealed to you, the parts of your being belonging to the domain of chance will, however slowly, be converted and divinised.
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2.3.02 - Opening, Sincerity and the Mother's Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
That shows itself at once - when you feel the Divine Peace, equality, wideness, light, Ananda, Knowledge, strength, when you are aware of the Mother's nearness or presence or the working of her Force, etc., etc. If any of these things are felt, it is the opening - the more are felt, the more complete the opening.
What is the way to open all the knots of the being?

2.3.02 - The Supermind or Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
The Supermind is the total Truth Consciousness; the Overmind draws down the truths separately and gives them a separate activity - e.g. in the Supermind the Divine Peace and Power,
Knowledge and Will are one. In the Overmind each of these becomes a separate aspect which can exist or act on its own lines apart from the others. When it comes down to Mind, this turns into an ignorance and incapacity - because Knowledge can come without a Will to support it or Peace can be disturbed by the action of Power etc.

2.3.04 - The Mother's Force, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
That is the fundamental rationale of the Sadhana. It will be evident that the two most important things here are the opening of the heart centre and the opening of the mind centres to all that is behind and above them. For the heart opens to the psychic being and the mind centres open to the higher consciousness and the nexus between the psychic being and the higher consciousness is the principal means of the Siddhi. The first opening is effected by a concentration in the heart, a call to the Divine to manifest within us and through the psychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love, surrender are the main supports of this part of the Sadhana - accompanied by a rejection of all that stands in the way of what we aspire for. The second opening is effected by a concentration of the consciousness in the head (afterwards, above it) and an aspiration and call and a sustained will for the descent of the Divine Peace, Power, Light, Knowledge, Ananda into the being
- the Peace first or the Peace and Force together. Some indeed receive Light first or Ananda first or some sudden pouring down of Knowledge. With some there is first an opening which reveals to them a vast infinite Silence, Force, Light or Bliss above them

3.1.02 - Spiritual Evolution and the Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
of such forces which seek either to extinguish or to pervert the spiritual light. In the spiritual change inertia has to be replaced by the Divine Peace and calm, the rajasic troubled energy by a tranquil and potent, pure and liberated dynamis, while the mind must be kept plastic for the workings of a higher Light of
Knowledge. How will the activity of Materialism lend itself to that change?

3.1.1 - The Transformation of the Physical, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
It is precisely this lothness to do anything that must be got rid of for it is simply an acquiescence in the force of the inertia. If you can do nothing else, the old methods of violence to yourself etc. will obviously be unfruitfulyou should call on the Divine Peace and Force to descend and deal with it and open yourself to the action. If this obstructing physical is made to admit and respond to that, then the key of the solution will be there.
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3.2.4 - Sex, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
It is not a question of fear1it is a question of choosing between the Divine Peace and Ananda and the degraded pleasure of sex, between the Divine and the attraction of women. Food has to be taken to support the body but sex-satisfaction is not a necessity. Even for the rasa of food it can only be harmonised with the spiritual condition if all greed of food and desire of the palate disappears. Intellectual or aesthetic delight can also be an obstacle to the spiritual perfection if there is attachment to it, although it is much nearer to the spiritual than a gross untransformed bodily appetite; in fact in order to become part of the spiritual consciousness the intellectual and aesthetic delight has also to change and become something higher. But all things that have a rasa cannot be kept. There is a rasa in hurting and killing others, the sadistic delight, there is a rasa in torturing oneself, the masochistic delightmodern psychology is full of these two. Merely having a rasa is not a sufficient reason for keeping things as part of the spiritual life.
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4.04 - Weaknesses, #Words Of The Mother II, #The Mother, #Integral Yoga
Keep this attitude never side with anybody nor take up any personal quarrel think only of the Divine Peace, Harmony,
Light and Happiness and become more and more their purified and quiet instrument.

4.1.1.05 - The Central Process of the Yoga, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
That is the fundamental rationale of the sadhana. It will be evident that the two most important things here are the opening of the heart centre and the opening of the mind centres to all that is behind and above them. For the heart opens to the psychic being and the mind centres open to the higher consciousness and the nexus between the psychic being and the higher consciousness is the principal means of the siddhi. The first opening is effected by a concentration in the heart, a call to the Divine to manifest within us and through the psychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love, surrender are the main supports of this part of the sadhana - accompanied by a rejection of all that stands in the way of what we aspire for. The second opening is effected by a concentration of the consciousness in the head (afterwards, above it) and an aspiration and call and a sustained will for the descent of the Divine Peace, Power, Light, Knowledge, Ananda into the being
- the Peace first or the Peace and Force together. Some indeed receive Light first or Ananda first or some sudden pouring down of knowledge. With some there is first an opening which reveals to them a vast infinite Silence, Force, Light or Bliss above them and afterwards either they ascend to that or these things begin to descend into the lower nature. With others there is either the descent, first into the head, then down to the heart level, then to the navel and below and through the whole body, or else an inexplicable opening - without any sense of descent - of peace, light, wideness or power or else a horizontal opening into the cosmic consciousness or, in a suddenly widened mind, an outburst of knowledge. Whatever comes has to be welcomed

4.2.5.03 - The Psychic and Spiritual Movements, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
The other is to open upward to the Divine Peace, Force, Light,
Ananda above, to rise up into it and bring it down into the nature and the body. Neither of these two movements, the psychic and the spiritual, is complete without the other. If the spiritual ascent and descent are not made, the spiritual transformation of the nature cannot happen; if the full psychic opening and connection is not made, the transformation cannot be complete.

4.4.3.03 - Preparatory Experiences and Descent, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
perpetually the Divine Peace, Force, Light, Knowledge, Ananda.
These begin to descend into the body when the personal consciousness is prepared sufficiently. The preparation is usually full

The Divine Names Text (Dionysis), #The Divine Names, #unset, #Zen
COME, then, let us extol the Peace Divine, and Source of conciliation, by hymns of peace! For this it is which unifies all, and engenders, and effects the agreement and fellowship of all. Wherefore, even all things aspire to it, which turns their divided multiplicity into the thorough Oneness, and unifies the tribal war of the whole into a homogeneous dwelling together, by the participation of the Divine Peace. With regard, then, to the more reverend of the conciliating powers, these indeed are united to themselves and to each other, and to the one Source of Peace of the whole; and the things (that are) under them, these they unite also to themselves and |113 to each other, and to the One and all-perfect Source and Cause of the Peace of all, which, passing in-divisibly to the whole, limits and terminates and secures everything, as if by a kind of bolts, which bind together things that are separated; and do not permit them, when separated, to rush to infinity and the boundless, and to become without order, and without stability, and destitute of God, and to depart from the union amongst themselves, and to become intermingled m each other, in every sort of confusion. Concerning then, this, the Divine Peace and Repose, which the holy Justus calls unutterableness, and, as compared with every known progression, immobility, how it rests and is at ease, and how it is in itself, and within itself, and entire, and to itself entire is super-united, and when entering into itself, and multiplying itself, neither loses its own Union, but even proceeds to all, whilst remaining entire within, by reason of excess of its Union surpassing all, it is neither permitted, nor attainable to any existing being, either to express or to understand. But, having premised this, as unutterable and unknowable, as being beyond all, let us examine its conceived and uttered participations, and this, as possible to men, and to us, as inferior to many good men.
SECTION II.
First then, this must be said, that It is mainstay of the self-existent Peace, both the general and the particular; and that It mingles all things with each other within their unconfused union, as beseems |114 which, united indivisibly, and at the same time they severally continuously unmingled stand, as regards their own proper kind, not muddled through their mingling with the opposite, nor blunting any of their unifying distinctness and purity. Let us then contemplate a certain One and simple nature of the peaceful Union, unifying all things to Itself, and to themselves, and to each other; and preserving all things in an unconfused grasp of all, both unmingled and mingled together; by reason of which the divine Minds, being united,, are united to their own conceptions, and to the things conceived; and again they ascend to the unknowable contact of things fixed above mind; by reason of which, souls, by uniting their manifold reasonings, and collecting them together to an One intellectual Purity, advance in a manner proper to themselves, by method and order, through the immaterial and indivisible conception, to the union above conception; by reason of which, the one and indissoluble connection of all is established, within its Divine Harmony, and is harmonized by complete concord and agreement and fellowship, being united without confusion, and held together without division. For the fulness of the perfect Peace passes through to all existing things, as beseems the most simple, and unmingled presence of Its unifying power, making all One. and binding the extremes through the intermediate to the extremes, which are yoked together in an one connatural friendship; and bestowing the enjoyment of Itself, even to the furthest extremities of the whole, |115 and making all things of one family, by the unities, the identities, the unions, the conjunctions of the Divine Peace, standing of course indivisibly, and showing all in one, and passing through all, and not stepping out of Its own identity. For It advances to all, and imparts Itself to all, in a manner appropriate to them, and there overflows an abundance of peaceful fertility; and It remains, through excess of union, super-united, entire, to and throughout Its whole self.
SECTION III.
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And if all things in motion desire, not repose, but ever to make known their own proper movement, even this is an aspiration after the Divine Peace of the whole, which preserves all things from falling away of their own accord, and guards the idiosyncrasy and moving life of all moving things unmoved and free from falling, so that the things moved, being at peace amongst themselves, and always in the same condition, perform their own proper functions.
SECTION V.

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