classes ::: God,
children :::
branches :::
see also ::: aspects, being, persons, powers

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:the Divine Person
object:the Divine Personalities
object:God (forms)
object:emanations
object:formations
class:God

the Divine Personalities:
But behind all these and in them he has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, A Giver of Bliss, Friend, Helper, Father, Mother Playmate in the
world-game, an absolute Master of his being, his souls Beloved and Lover. All relations known to human personality are there in the souls contact with the Divine; but they rise towards superhuman levels and compel him towards a divine nature.
~ Sri Aurobindo, The Synthesis Of Yoga

see also ::: persons, being, powers, aspects




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

TOPICS

AUTH

BOOKS
The_Synthesis_Of_Yoga

IN CHAPTERS TITLE
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
3.05_-_The_Divine_Personality

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
03.01_-_Humanism_and_Humanism
03.04_-_The_Body_Human
03.06_-_Divine_Humanism
04.01_-_The_Divine_Man
05.12_-_The_Soul_and_its_Journey
1.01_-_Tara_the_Divine
1.02.3.1_-_The_Lord
1.02_-_The_Divine_Teacher
1.02_-_THE_NATURE_OF_THE_GROUND
1.04_-_The_Gods_of_the_Veda
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.17_-_The_Divine_Birth_and_Divine_Works
1.18_-_The_Divine_Worker
12.07_-_The_Double_Trinity
1.20_-_Tabooed_Persons
1.23_-_The_Double_Soul_in_Man
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.3_-_Mundaka_Upanishads
14.02_-_Occult_Experiences
15.06_-_Words,_Words,_Words...
1.60_-_Between_Heaven_and_Earth
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1958-10-01
1958-10-04
2.01_-_On_Books
21.03_-_The_Double_Ladder
2.11_-_The_Modes_of_the_Self
27.01_-_The_Golden_Harvest
3.05_-_The_Divine_Personality
3.07_-_The_Ananda_Brahman
3.08_-_The_Myster_of_Love
3.2.10_-_Christianity_and_Theosophy
3.6.01_-_Heraclitus
r1912_01_16
r1914_04_28
r1914_06_29
Sayings_of_Sri_Ramakrishna_(text)

PRIMARY CLASS

God
SEE ALSO

aspects
being
persons
powers
SIMILAR TITLES
the Divine Person

DEFINITIONS



QUOTES [10 / 10 - 17 / 17]


KEYS (10k)

   10 Sri Aurobindo

NEW FULL DB (2.4M)

   10 Sri Aurobindo
   2 Timothy J Keller

1:Even the body has its intuitions. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
2:All in the cosmos has a divine origin. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
3:The pure intellectual direction travels away from life. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
4:Spiritual intuition is always a more luminous guide than the discriminating reason. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
5:There is an intuition which serves the intellect and an intuition which serves the heart and the life. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
6:The impersonal is a truth, the personal too is a truth; they are the same truth seen from two sides of our psychological activity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
7:The intelligence can also follow this trend, but is ceases then to be the pure intellect; it calls in its power of imagination to its aid, it becomes the image-maker, the creator of symbols and values, a spiritual artist and poet. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
8:When we look beyond our first exclusively concentrated vision, we see behind Vishnu all the personality of Shiva and behind Shiva all the personality of Vishnu. ~ Sri Aurobindo, The Synthesis Of Yoga: The Divine Personality
Shiva-Vishnu
For most the siddhi of the path, whatever it is, must be the end of a long, difficult and persevering endeavour. ~ Sri Aurobindo, Letters on Yoga - IV, The Difficulties of Yoga,
9:the Divine Personalities :::
   But behind all these and in them he has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, A Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his souls Beloved and Lover. All relations known to human personality are there in the souls contact with the Divine; but they rise towards superhuman levels and compel him towards a divine nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
10::::
   As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 179,

*** NEWFULLDB 2.4M ***

1:Even the body has its intuitions. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
2:All in the cosmos has a divine origin. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
3:The pure intellectual direction travels away from life. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
4:Spiritual intuition is always a more luminous guide than the discriminating reason. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
5:There is an intuition which serves the intellect and an intuition which serves the heart and the life. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
6:The impersonal is a truth, the personal too is a truth; they are the same truth seen from two sides of our psychological activity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
7:The suffering of this life not only can make our temperament more like the Divine Personality of Jesus, but it detaches us from this world. This Divine preparation opens our souls to the working and pruning of the Father. ~ Mother Angelica
8:The intelligence can also follow this trend, but is ceases then to be the pure intellect; it calls in its power of imagination to its aid, it becomes the image-maker, the creator of symbols and values, a spiritual artist and poet. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
9:What we are saying about God is that His being is not limited and finite like a creature’s. His Being is infinite and unlimited, and hence can, in a way completely beyond our comprehension, be shared fully by three persons, the Father, Son, and Holy Spirit. The divine Being is one; the divine persons are three. While ~ James R White
10:When we look beyond our first exclusively concentrated vision, we see behind Vishnu all the personality of Shiva and behind Shiva all the personality of Vishnu. ~ Sri Aurobindo, The Synthesis Of Yoga: The Divine Personality
Shiva-Vishnu
For most the siddhi of the path, whatever it is, must be the end of a long, difficult and persevering endeavour. ~ Sri Aurobindo, Letters on Yoga - IV, The Difficulties of Yoga,
11:Each of the divine persons centers upon the others. None demands that the others revolve around him. Each voluntarily circles the other two, pouring love, delight, and adoration into them. Each person of the Trinity loves, adores, defers to, and rejoices in the others. That creates a dynamic, pulsating dance of joy and love. The early leaders of the Greek church had a word for this – perichoresis. Notice our word “choreography” within it. It means literally to “dance or flow around”. ~ Timothy J Keller
12:Heaven and hell are not geographical. If you go in search of them you will never find them anywhere. They are within you, they are psychological. The mind is heaven, the mind is hell, and the mind has the capacity to become either. But people go on thinking everything is somewhere outside. We always go on looking for everything outside because to be inwards is very difficult. We are outgoing. If somebody says there is a god, we look at the sky. Somewhere, sitting there, will be the divine person. ~ Rajneesh
13:the Divine Personalities :::
   But behind all these and in them he has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, A Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his souls Beloved and Lover. All relations known to human personality are there in the souls contact with the Divine; but they rise towards superhuman levels and compel him towards a divine nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, #index,
14:The divine persons do not assert themselves, but one bears witness to another. It is for this reason that St. John of Damascus said that 'the Son is the image of the Father, and the Spirit the image of the Son.' It follows that the third person of the Trinity is the only one not having his image in another person. The Holy Spirit, as person, remains unmanifested, hidden, concealing himself in his very appearing...

The Holy Spirit is the sovereign unction upon the Christ and upon all the Christians called to reign with him in the Age to come. It is then that this divine person, now unknown, not having his image in another member of the Trinity, will manifest himself in deified persons: for the multitude of the saints will be his image. ~ Vladimir Lossky
15:God and the individual communicate within the framework of God’s purposes for us, as explained earlier, and that because of the interchange God does what he had not previously intended, or refrains from something he previously had intended to do, is nothing against God’s dignity if it is an arrangement he himself has chosen. It is not inherently “greater” to be inflexible. That is an unfortunate human idea of greatness, derived from behavior patterns all too common in a fallen world. It turns God into a cosmic stuffed shirt. This unfortunate idea is reinforced from “the highest intellectual sources” by classical ideas of “perfection,” which stressed the necessity of absolute inalterability in God. But in a domain of persons, such as The Kingdom Among Us, it is far greater to be flexible and yet able to achieve the good goals one has set. And that is an essential part of the Divine Personality shown in the Bible and incarnated in the person of Jesus and presented in his message. So far from fitting the classical pattern of God as “the Unmoved Mover,” the God shown in the historical record is “the Most Moved Mover.” This ~ Dallas Willard
16:The Divine Dance Christianity, alone among the world faiths, teaches that God is triune. The doctrine of the Trinity is that God is one being who exists eternally in three persons: Father, Son and Holy Spirit. The Trinity means that God is, in essence, relational. The Gospel writer John describes the Son as living from all eternity in the ‘bosom of the Father’ (John 1:18), an ancient metaphor for love and intimacy. Later in John’s Gospel, Jesus, the Son, describes the Spirit as living to ‘glorify’ him (John 16:14). In turn, the Son glorifies the Father (17:4) and the Father, the Son (17:5). This has been going on for all eternity (17:5b). What does the term ‘glorify’ mean? To glorify something or someone is to praise, enjoy and delight in them. When something is useful you are attracted to it for what it can bring you or do for you. But if it is beautiful, then you enjoy it simply for what it is. Just being in its presence is its own reward. To glorify someone is also to serve or defer to him or her. Instead of sacrificing their interests to make yourself happy, you sacrifice your interests to make them happy. Why? Your ultimate joy is to see them in joy. What does it mean, then, that the Father, Son and Holy Spirit glorify one another? If we think of it graphically, we could say that self-centredness is to be stationary, static. In self-centredness we demand that others orbit around us. We will do things and give affection to others, as long as it helps us meet our personal goals and fulfils us. The inner life of the triune God, however, is utterly different. The life of the Trinity is characterised not by self-centredness but by mutually self-giving love. When we delight and serve someone else, we enter into a dynamic orbit around him or her, we centre on the interests and desires of the other. That creates a dance, particularly if there are three persons, each of whom moves around the other two. So it is, the Bible tells us. Each of the divine persons centres upon the others. None demands that the others revolve around him. Each voluntarily circles the other two, pouring love, delight and adoration into them. Each person of the Trinity loves, adores, defers to and rejoices in the others. That creates a dynamic, pulsating dance of joy and love. The early leaders of the Greek church had a word for this – perichoresis. Notice the root of our word ‘choreography’ within it. It means literally to ‘dance or flow around’.1 The Father. . . Son . . . and Holy Spirit glorify each other. . . . At the center of the universe, self-giving love is the dynamic currency of the Trinitarian life of God. The persons within God exalt, commune with, and defer to one another. . . . When early Greek Christians spoke of perichoresis in God they meant that each divine person harbors the others at the center of his being. In constant movement of overture and acceptance each person envelops and encircles the others.2 In Christianity God is not an impersonal thing nor a static thing – not even just one person – but a dynamic pulsating activity, a life, a kind of drama, almost, if you will not think me irreverent, a kind of dance. . . . [The] pattern of this three-personal life is . . . the great fountain of energy and beauty spurting up at the very centre of reality.3 The doctrine of the Trinity overloads our mental circuits. Despite its cognitive difficulty, however, this astonishing, dynamic conception of the triune God is bristling with profound, wonderful, life-shaping, world-changing implications.4 ~ Timothy J Keller
17::::
   As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 179,

IN CHAPTERS



   21 Integral Yoga
   2 Occultism
   1 Philosophy
   1 Buddhism


   16 Sri Aurobindo
   10 Nolini Kanta Gupta
   3 The Mother
   2 Satprem
   2 James George Frazer
   2 A B Purani


   4 The Synthesis Of Yoga
   3 Record of Yoga
   3 Essays On The Gita
   3 Collected Works of Nolini Kanta Gupta - Vol 03
   2 The Golden Bough
   2 Evening Talks With Sri Aurobindo
   2 Collected Works of Nolini Kanta Gupta - Vol 06
   2 Collected Works of Nolini Kanta Gupta - Vol 05
   2 Agenda Vol 01


0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities: Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incarnation of divine life, the Divine Personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth."[5]
  
  --
  
   "The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the Divine Personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
  

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   It is the cult of the Divine Human which enunciates the mystic truth that man is greater than all and surpasses the Vedic Law (which aims usually at the impersonal Absolute). But Man here is to be understood as the Divine Person in his human norm, not at all the human man, as modern humanists of our country would like to have. It does not mean the glorification of man's human attri butes and movements, even if they be most sattwic and idealistic; it refers rather to the divinised type, the archetype that is eternal in the super-consciousness. And when such a Man lives and acts upon earth he does so in manner and measure that do not belong to this plane.
  

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The Divine means the All: whatever there is (manifest or beyond) is within Him and is Himself. Man too who is within that Divine is the Divine in a special way; for he is a replica or epitome of the Divine containing or embodying the threefold status and movement of the Divine the Transcendent, the Cosmic and the Individual. He is co-extensive with the Divine. Only, the Divine is conscious, supremely conscious, while Man is unconscious or at best half-conscious. God has made himself the world and its creatures, the transcendental has become the material cosmos, true; but God has made himself Man in a special sense and for a special purpose. Man is not a fabrication of the Lower Maya, a formation thrown up in the evolutionary course by a temporary idea in the Cosmic Mind and developed through the play of forces; on the other hand, it is a typal reality, a Real-Ideaa formation of the original truth-consciousness, the Divine's own transcendental existence. Man is the figure of the Divine Person. The Impersonal become or viewed as the Personal takes up the human aspect, the human, that is to say, as its original prototype in the superconscience.
  

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   It is the cult of the Divine Human which enunciates the mystic truth that Man is greater than all and surpasses even the Vedic Law (which aims usually at the impersonal Absolute). But Man -here is to be understood as the Divine Person in his human norm, not the human man at all, as modern humanists of our country would like to have it. It does not mean the glorification of man's human attri butes and movements, even if they be most sattwic and idealistic; it refers rather to the divinised type, the archetype that is eternally in the super-consciousness. And when such a Man lives and acts on earth, he does so in a manner and measure that do not belong to this plane of humanity familiar to us.
  

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Thus then the embodied human person who has the embodied Divine Person before his eyes must know how to instal and incorporate the Divine Person in him, in his body and physical existence. That was perhaps the mystery sought to be conveyed in the Christian sacrament of transubstantiation. The bread and wine that the initiate has to take in representare or become actually and physically, as the Christian mystics assert the flesh and blood of Christ. One has to become the Divine Person in flesh and blood, wholly and integrally. As the fossil is a transmutation in stone, grain by grain, of a living bodyorganic elements eliminated and replaced by the inorganic in the very atomic structure and constitutioneven so, the living human structure, the mental, vital and physical formation will be translated, grain by grain, atom by atom into the divine substance by the infusion and imposition of the Divine figure.
  

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   For it must be remembered that the human soul after all is not a simple and unilateral being, it is a little cosmos in itself. The soul is not merely a point or a single ray of light come down straight from its divine archetype or from the Divine himself, it is also a developing fire that increases and enriches itself through the multiple experiences of an evolutionary progressionit not only grows in height but extends in wideness also. Even though it may originally emanate from one principle and Personality, it takes in for its development and fulfilment influences and elements from the others also. Indeed, we know that the Four primal personalities of the Divine are not separate and distinct as they may appear to the human mind which cannot understand distinction without disparity. The Vedic gods themselves are so linked together, so interpenetrate one another that finally it is asserted that there is only one existence, only it is given many names. All the Divine Personalities are aspects of the Divine blended and fused together. Even so the human soul, being a replica of the Divine, cannot but be a complex of many personalities and often it may be difficult and even harmful to find and fix upon a dominant personality. The full flowering of the human soul, its perfect divinisation demands the realisation of a many-aspected personality, the very richness of the Divine within it.
   ***

1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Kabbalah
  all the buddhas directed toward elimination of fear
  and danger is found within the Divine Person of Tara.
  

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  Very obviously a great body of the profoundest teaching cannot be built round an ordinary occurrence which has no gulfs of deep suggestion and hazardous difficulty behind its superficial and outward aspects and can be governed well enough by the ordinary everyday standards of thought and action. There are indeed three things in the Gita which are spiritually significant, almost symbolic, typical of the profoundest relations and problems of the spiritual life and of human existence at its roots; they are the Divine Personality of the Teacher, his characteristic relations with his disciple and the occasion of his teaching. The teacher is God himself descended into humanity; the disciple is the first, as we might say in modern language, the representative man of his age, closest friend and chosen instrument of the
  Avatar, his protagonist in an immense work and struggle the secret purpose of which is unknown to the actors in it, known only to the incarnate Godhead who guides it all from behind the veil of his unfathomable mind of knowledge; the occasion is the violent crisis of that work and struggle at the moment when the anguish and moral difficulty and blind violence of its apparent movements forces itself with the shock of a visible revelation on the mind of its representative man and raises the whole question of the meaning of God in the world and the goal and drift and sense of human life and conduct.

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  (In the Reality unitively known by the mystic), we can speak no more of Father, Son and Holy Spirit, nor of any creature, but only one Being, which is the very substance of the Divine Persons. There were we all one before our creation, for this is our super-essence. There the Godhead is in simple essence without activity.
  

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  These are negative and a priori considerations, but they are supported by more positive indications. The other Aryan religions which are most akin in conception to the Vedic and seem originally to have used the same names for their deities, present themselves to us even at their earliest vaguely historic stage as moralised religions. Their gods had not only distinct moral attri butes, but represented moral & subjective functions. Apollo is not only the god of the sun or of pestilencein Homer indeed Haelios (Saurya) & not Apollo is the Sun God but the divine master of prophecy and poetry; Athene has lost any naturalistic significance she may ever have had and is a pure moral force, the goddess of strong intelligence, force guided by brain; Ares is the lord of battles, not a storm wind; Artemis, if she is the Moon, is also goddess of the free hunting life and of virginity; Aphrodite is only the goddess of Love & Beauty There is therefore a strong moral element in the cult & there are clear subjective notions attached to the Divine Personalities. But this is not all. There was not only a moral element in the Greek religion as known & practised by the layman, there was also a mystic element and an esoteric belief & practice practised by the initiated. The mysteries of Eleusis, the Thracian rites connected with the name of Orpheus, the Phrygian worship of Cybele, even the Bacchic rites rested on a mystic symbolism which gave a deep internal meaning to the exterior circumstances of creed & cult. Nor was this a modern excrescence; for its origins were lost to the Greeks in a legendary antiquity. Indeed, if we took the trouble to understand alien & primitive mentalities instead of judging & interpreting them by our own standards, I think we should find an element of mysticism even in savage rites & beliefs. The question at any rate may fairly be put, Were the Vedic Rishis, thinkers of a race which has shown itself otherwise the greatest & earliest mystics & moralisers in historical times, the most obstinately spiritual, theosophic & metaphysical of nations, so far behind the Orphic & Homeric Greeks as to be wholly Pagan & naturalistic in their creed, or was their religion too moralised & subjective, were their ceremonies too supported by an esoteric symbolism?
  

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Yoga of Divine Works
   heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the
  Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing

1.17 - The Divine Birth and Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The Avatar may descend as a great spiritual teacher and saviour, the Christ, the Buddha, but always his work leads, after he has finished his earthly manifestation, to a profound and powerful change not only in the ethical, but in the social and outward life and ideals of the race. He may, on the other hand, descend as an incarnation of the divine life, the Divine Personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth. It is indeed curious to note that the
  
  --
  These three are always the necessary elements of the work of the Avatar. He gives a dharma, a law of self-discipline by which to grow out of the lower into the higher life and which necessarily includes a rule of action and of relations with our fellowmen and other beings, endeavour in the eightfold path or the law of faith, love and purity or any other such revelation of the nature of the divine in life. Then because every tendency in man has its collective as well as its individual aspect, because those who follow one way are naturally drawn together into spiritual companionship and unity, he establishes the sangha, the fellowship and union of those whom his personality and his teaching unite. In Vaishnavism there is the same trio, bhagavata, bhakta, bhagavan, - the bhagavata, which is the law of the Vaishnava dispensation of adoration and love, the bhakta representing the fellowship of those in whom that law is manifest, bhagavan, the divine Lover and
  Beloved in whose being and nature the divine law of love is founded and fulfils itself. The Avatar represents this third element, the Divine Personality, nature and being who is the soul of the dharma and the sangha, informs them with himself, keeps them living and draws men towards the felicity and the liberation.
  
  --
  
  The inner fruit of the Avatar's coming is gained by those who learn from it the true nature of the divine birth and the divine works and who, growing full of him in their consciousness and taking refuge in him with their whole being, manmaya mam upasritah., purified by the realising force of their knowledge and delivered from the lower nature, attain to the divine being and divine nature, madbhavam. The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the Divine Personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality. He comes as the divine power and love which calls men to itself, so that they may take refuge in that and no longer in the insufficiency
  

1.18 - The Divine Worker, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  181
   doing and its objects bring about in his mind and heart any of those reactions which we call passion and sin. For sin consists not at all in the outward deed, but in an impure reaction of the personal will, mind and heart which accompanies it or causes it; the impersonal, the spiritual is always pure, apapaviddham, and gives to all that it does its own inalienable purity. This spiritual impersonality is a third sign of the divine worker. All human souls, indeed, who have attained to a certain greatness and largeness are conscious of an impersonal Force or Love or Will and Knowledge working through them, but they are not free from egoistic reactions, sometimes violent enough, of their human personality. But this freedom the liberated soul has attained; for he has cast his personality into the impersonal, where it is no longer his, but is taken up by the Divine Person, the
  Purushottama, who uses all finite qualities infinitely and freely and is bound by none. He has become a soul and ceased to be a sum of natural qualities; and such appearance of personality as remains for the operations of Nature, is something unbound, large, flexible, universal; it is a free mould for the Infinite, it is a living mask of the Purushottama.

12.07 - The Double Trinity, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   But the saving grace lies in the third person which is the Divine Person, man's true person and real identity. This is composed of true consciousness, true force, and the supreme truth of being, the delight and immortality. This is as we call it man's psychic being or soul.
  

1.20 - Tabooed Persons, #The Golden Bough, #unset, #Kabbalah
  other side of the god-man's character to which attention has been
  already called. the Divine Person is a source of danger as well as
  of blessing; he must not only be guarded, he must also be guarded

1.23 - The Double Soul in Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  11:But it might seem then that by bringing this psychic entity, this true soul in us, into the front and giving it there the lead and rule we shall gain all the fulfilment of our natural being that we can seek for and open also the gates of the kingdom of the Spirit. And it might well be reasoned that there is no need for any intervention of a superior Truth-Consciousness or principle of Supermind to help us to attain to the divine status or the divine perfection. Yet, although the psychic transformation is one necessary condition of the total transformation of our existence, it is not all that is needed for the largest spiritual change. In the first place, since this is the individual soul in Nature, it can open to the hidden diviner ranges of our being and receive and reflect their light and power and experience, but another, a spiritual transformation from above is needed for us to possess our self in its universality and transcendence. By itself the psychic being at a certain stage might be content to create a formation of truth, good and beauty and make that its station; at a farther stage it might become passively subject to the worldself, a mirror of the universal existence, consciousness, power, delight, but not their full participant or possessor. Although more nearly and thrillingly united to the cosmic consciousness in knowledge, emotion and even appreciation through the senses, it might become purely recipient and passive, remote from mastery and action in the world; or, one with the static self behind the cosmos, but separate inwardly from the world-movement, losing its individuality in its Source, it might return to that Source and have neither the will nor the power any further for that which was its ultimate mission here, to lead the nature also towards its divine realisation. For the psychic being came into Nature from the Self, the Divine, and it can turn back from Nature to the silent Divine through the silence of the Self and a supreme spiritual immobility. Again, an eternal portion of the Divine,8 this part is by the law of the Infinite inseparable from its Divine Whole, this part is indeed itself that Whole, except in its frontal appearance, its frontal separative self-experience; it may awaken to that reality and plunge into it to the apparent extinction or at least the merging of the individual existence. A small nucleus here in the mass of our ignorant Nature, so that it is described in the Upanishad as no bigger than a man's thumb, it can by the spiritual influx enlarge itself and embrace the whole world with the heart and mind in an intimate communion or oneness. Or it may become aware of its eternal Companion and elect to live for ever in His presence, in an imperishable union and oneness as the eternal lover with the eternal Beloved, which of all spiritual experiences is the most intense in beauty and rapture. All these are great and splendid achievements of our spiritual self-finding, but they are not necessarily the last end and entire consummation; more is possible.
  12:For these are achievements of the spiritual mind in man; they are movements of that mind passing beyond itself, but on its own plane, into the splendours of the Spirit. Mind, even at its highest stages far beyond our present mentality, acts yet in its nature by division; it takes the aspects of the Eternal and treats each aspect as if it were the whole truth of the Eternal Being and can find in each its own perfect fulfilment. Even it erects them into opposites and creates a whole range of these opposites, the Silence of the Divine and the divine Dynamis, the immobile Brahman aloof from existence, without qualities, and the active Brahman with qualities, Lord of existence, Being and Becoming, the Divine Person and an impersonal pure Existence; it can then cut itself away from the one and plunge itself into the other as the sole abiding Truth of existence. It can regard the Person as the sole Reality or the Impersonal as alone true; it can regard the Lover as only a means of expression of eternal Love or love as only the self-expression of the Lover; it can see beings as only personal powers of an impersonal Existence or impersonal existence as only a state of the one Being, the Infinite Person. Its spiritual achievement, its road of passage towards the supreme aim will follow these dividing lines. But beyond this movement of spiritual Mind is the higher experience of the supermind Truth-Consciousness; there these opposites disappear and these partialities are relinquished in the rich totality of a supreme and integral realisation of eternal Being. It is this that is the aim we have conceived, the consummation of our existence here by an ascent to the supramental Truth-Consciousness and its descent into our nature. The psychic transformation after rising into the spiritual change has then to be completed, integralised, exceeded and uplifted by a supramental transformation which lifts it to the summit of the ascending endeavour.
  13:Even as between the other divided and opposed terms of manifested Being, so also a supramental consciousness-energy could alone establish a perfect harmony between these two terms - apparently opposite only because of the Ignorance - of spirit status and world dynamism in our embodied existence. In the Ignorance Nature centres the order of her psychological movements, not around the secret spiritual self, but around its substitute, the ego-principle: a certain ego-centrism is the basis on which we bind together our experiences and relations in the midst of the complex contacts, contradictions, dualities, incoherences of the world in which we live; this ego-centrism is our rock of safety against the cosmic and the infinite, our defence. But in our spiritual change we have to forego this defence; ego has to vanish, the person finds itself dissolved into a vast impersonality, and in this impersonality there is at first no key to an ordered dynamism of action. A very usual result is that one is divided into two parts of being, the spiritual within, the natural without; in one there is the divine realisation seated in a perfect inner freedom, but the natural part goes on with the old action of Nature, continues by a mechanical movement of past energies her already transmitted impulse. Even, if there is an entire dissolution of the limited person and the old ego-centric order, the outer nature may become the field of an apparent incoherence, although all within is luminous with the Self. Thus we become outwardly inert and inactive, moved by circumstance or forces but not self-mobile,9 even though the consciousness is enlightened within, or as a child though within is a plenary self-knowledge,10 or as one inconsequent in thought and impulse though within is an utter calm and serenity,11 or as the wild and disordered soul though inwardly there is the purity and poise of the Spirit.12 Or if there is an ordered dynamism in the outward nature, it may be a continuation of superficial ego-action witnessed but not accepted by the inner being, or a mental dynamism that cannot be perfectly expressive of the inner spiritual realisation; for there is no equipollence between action of mind and status of spirit. Even at the best where there is an intuitive guidance of Light from within, the nature of its expression in dynamism of action must be marked with the imperfections of mind, life and body, a King with incapable ministers, a Knowledge expressed in the values of the Ignorance. Only the descent of the Supermind with its perfect unity of Truth-Knowledge and Truth-Will can establish in the outer as in the inner existence the harmony of the Spirit; for it alone can turn the values of the Ignorance entirely into the values of the Knowledge.

1.3.2.01 - I. The Entire Purpose of Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  He is also Absolute and Supreme Personality playing in the universe and as the universe; in the universe He appears to be its Soul & Lord, as the universe He appears to be the motion or process of the Will of the Lord and to become all the subjective and objective results of the motion. All the states of the Brahman, the transcendent, the continent, the universal, the individual are informed & sustained by the Divine Personality. He is both the Existent & the state of existence. We call the state of existence the Impersonal Brahman, the Existent the
  Personal Brahman. There is no difference between them except to the play of our consciousness; for every impersonal state depends upon a manifest or secret Personality and can reveal the Personality which it holds and veils and every Personality attaches to itself and can plunge itself into an impersonal existence. This they can do because Personality & Impersonality are merely different states of self-consciousness in one Absolute

1.3 - Mundaka Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  is delivered from name and form and reaches the Supreme
  beyond the Most High, even the Divine Person.
  

14.02 - Occult Experiences, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
  
   These outer personalities there is not one, there are many you consider this body of yours as your only form, but you have many. Each level has its own individual form and a recognisable one. Each one has special eyes, nose, ears, so this inner personality also has recognisable features. If you know, you can even name them it is this person, that person. The subtle physical is more concrete. Only the physical form, the material form does not change much. It changes, yes, according to your age, slowly but for sometime you are the same. These inner forms are changeful; they are not restricted to one rigid figure. Still they are recognisable. There is a plasticity which is very natural; according to the situation, according to your mood, according to your feeling, they change. But the most important, the most original form is your psychic being your true being that which we must strive to realise and attain. As the Mother says: It is the Divine Personality in each one of us. Your outer personality is sometimes only a caricature, but still it tries to reflect, though with difficulty, something of the needs and urges of this inmost reality of yours. Someone has asked me: "How to find, how to know this inner being, the true being in me?" For, as the poet here says, he can't touch you and you can't touch him, but what you want is to touch that person. The fact is that it is not so altoge ther out of contact, not altoge ther unless a man is a total villain, which is very rare. You can't obliterate that true existence of you, it is there. It expresses itself in all the movements that are good and noble and selfless. Whenever you see something beautiful or do something nice, be sure that it is your psychic being that sees or does it. The psychic being in you is the Mother for it is an emanation of Herself that She has put in you, in order to protect you. When you see the sunset and feel happy, it is the psychic being in you that sees it. It is a small beginning but it is a beginning. Let your psychic being guide your acts. The only thing necessary is to be sincere. You have to be sincere. First day you will find it very difficult, second day you will find it easier, third day it will become still easier and then on the fourth day it will become your nature. It is not easy, but if you try you will be able to do it.
   ***

15.06 - Words, Words, Words..., #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
  
   Today a new consciousness is abroad. The earth-atmosphere is filled with the new spirit. But here the Mother has left with us not merely her consciousness but a conscious beinga part of her living personality in us, that is the divine legacy we enjoy. We must not simply be proud of it but try to prove ourselves worthy of it. the Divine Personality will grow everywhere but the path-finders, forerunners are among you.
  

1.60 - Between Heaven and Earth, #The Golden Bough, #unset, #Kabbalah
  regulated. The first of the rules to which I would call the reader's
  attention is that the Divine Personage may not touch the ground with
  his foot. This rule was observed by the supreme pontiff of the
  --
  examined in an earlier part of this book; they are intended to
  preserve the life of the Divine Person and with it the life of his
  subjects and worshippers. Nowhere, it is thought, can his precious

1956-04-18 - Ishwara and Shakti, seeing both aspects - The Impersonal and the divine Person - Soul, the presence of the divine Person - Going to other worlds, exteriorisation, dreams - Telling stories to oneself, #Questions And Answers 1956, #The Mother, #Integral Yoga
  object:1956-04-18 - Ishwara and Shakti, seeing both aspects - The Impersonal and the Divine Person - Soul, the presence of the Divine Person - Going to other worlds, exteriorisation, dreams - Telling stories to oneself
  author class:The Mother
  --
  
  Sri Aurobindo says that when one succeeds in not separating them in ones consciousness, one can fully understand who the Lord of the Sacrifice is. Otherwise one leans to one side or the other and naturally what one does is in complete. He says very clearly, doesnt he? that if one leans to the side of the Master without laying stress on the Shakti or the Mother, one goes into the Impersonal and out of the creation, one returns into Nirvana. He says that this tendency towards the Impersonal may exist even in the yoga of works, in Karmayoga, and that impersonal force, impersonal action is always considered as the liberating aspect which frees you from the narrowness of the person. And that is why there is nothing surprising in the overwhelming strength of this experience. Till today this is what has always been considered as yoga: to abandon the personal and enter into the consciousness of the impersonal. Sri Aurobindo speaks of it as an overwhelming experience, for it gives you the impression of liberation from all the egos limitations. And later, he describes the union: insistence on the personal side and union with the Divine Person; then the world is no longer an illusion nor something transient which will disappear after a time, but the constant and dynamic expression of the eternal divine Person.
  
  --
  
  This is the presence of the Divine Person.
  

1958-10-01, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  
   It was so strong, so strong that it was really inexpressible. The negative experience of no longer being an individual, or in other words, the dissolution of the ego, took place a long time ago and still takes place quite often: the ego completely vanishes. But this was a positive experience of being not just the universe in its totality, but something elseineffable, yet concrete, absolutely concrete! Unutterable1and yet utterly concrete: the Divine Person beyond the Impersonal.
  

1958-10-04, #Agenda Vol 01, #unset, #Kabbalah
  
   (Shortly afterwards, concerning the experience of Wednesday, October 1: the Divine Person beyond the Impersonal)
  

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   the Divine Personality and its Transcendence.
  

21.03 - The Double Ladder, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
  
   Now from where did this speck of light or consciousness come? Indeed, from where did come the dead dust-particle itself? The rishis declare that the origin of things, of the whole creation is Sat, Being, pure Being, absolute Existence. It is absolute unity, indivisibility, immobility. It has two other fundamental qualities, Chit or Consciousness and Ananda or Delight, but fused into the Being and one with it. However, in this Being there occurred a movement, a stirring, which meant a division in the indivisibility. This urge to division sent the Being rushing head forward, as it were, right down into its opposite, the dead material being, inconscient matter where it pulverised itself into infinite infinitesimal particles, the two standing as though at opposite poles. But the original division - apart from its first downward rectilinear dash so to say - had another chequered career. It was also a gradual movement of fission, or a process of genealogical multiplication as it were. Division meant subdivision leading to further subdivisions, stretching ad infinitumdownwards, towards regions more and more impure, imperfect, narrow and dense, of lesser and lesser values till we reach the bedrock of them all, the earth. I may give here a picture or illustration of what the process of division and subdivision was like. In the first original gesture the One Supreme Being divided into a double Existence - Ishwara and Ishwari. They further subdivided themselves, that is to say, sent down - In the gradation of consciousness - parts and portions, personalities and emanations of themselves in diminishing values. In the present cycle of terrestrial evolution, Sri Aurobindo says, four are the powers of the supreme Ishwari that have come forward to guide and effectuate the destiny of the hour. They are the supreme effective Powers, they are from - what is called - the Supramental Consciousness. But they have sent down into the still lower regions nearer to the human consciousness, more easily available to it, other forms and figures of the Divine Personality. They are chiefly the gods of the Overmind who are interested in the human destiny and some of them appear as presiding deities or Ishta-devata and establish individual relations with men.
  

2.11 - The Modes of the Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The distinction between the Personal and the Impersonal is substantially the same as the Indian distinction, but the associations of the English words carry within them a certain limitation which is foreign to Indian thought. The personal God of the European religions is a Person in the human sense of the word, limited by His qualities though otherwise possessed of omnipotence and omniscience; it answers to the Indian special conceptions of Shiva or Vishnu or Brahma or of the Divine Mother of all, Durga or Kali. Each religion really erects a different personal Deity according to its own heart and thought to adore and serve. The fierce and inexorable God of Calvin is a different being from the sweet and loving God of St. Francis, as the gracious Vishnu is different from the terrible though always loving and beneficent Kali who has pity even in her slaying and saves by her destructions. Shiva, the God of ascetic renunciation who destroys all things seems to be a different being from Vishnu and Brahma, who act by grace, love, preservation of the creature or for life and creation. It is obvious that such conceptions can be only in a very partial and relative sense true descriptions of the infinite and omnipresent Creator and Ruler of the universe. Nor does Indian religious thought affirm them as adequate descriptions. The Personal God is not limited by His qualities. He is Ananta-guna, capable of infinite qualities and beyond them and lord of them to use them as He will, and He manifests Himself in various names and forms of His infinite godhead to satisfy the desire and need of the individual soul according to its own nature and personality. It is for this reason that the normal European mind finds it so difficult to understand Indian religion as distinct from Vedantic or Sankhya philosophy, because it cannot easily conceive of a personal God with infinite qualities, a personal God who is not a Person, but the sole real Person and the source of all personality. Yet that is the only valid and complete truth of the Divine Personality.
  
  The place of the Divine Personality in our synthesis will best be considered when we come to speak of the Yoga of devotion; it is enough here to indicate that it has its place and keeps it in the integral Yoga even when liberation has been attained. There are practically three grades of the approach to the personal Deity; the first in which He is conceived with a particular form or particular qualities as the name and form of the Godhead which our nature and personality prefers365; a second in which He is the one real Person, the All-Personality, the Ananta-guna; a third in which we get back to the ultimate source of all idea and fact of personality in that which the Upanishad indicates by the single word Lie without fixing any attri butes. It is there that our realisations of the personal and the impersonal Divine meet and become one in the utter Godhead. For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.
  

27.01 - The Golden Harvest, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
  
   Radha is the personification of the supreme global and integral identification of the Divine with the human, or rather the transfusion of the Divine Person into the substance of the human person. Radha says, every drop of blood, every particle of flesh in her body cries out for every drop of blood, every particle of flesh of Krishna's body. Radha has made, as it were, a fossil transmutation of her body replacing it bit by bit by Krishna's body. She feels she is none other than Krishna, even physically himself. It is an utter unity and identity - not merely in the Vedantic way, up there in Atman, but down here also: it is an infusion or immixture in Nature also. It is a kind of coalescence by fusion as of the sub-atomic particles (- the matrix, by the way, of the supreme incalculable energy). Because of this supreme union and identification, even down to the material body, Radha feels that her body is no longer her own but Krishna's and therefore utterly sacred. She cries out as the Vaishnava poet says: "O sister, when this body dies, do not burn it or throw it into the river, but keep it suspended on a branch of the tamaltree. Tamal has a dark hue, my Krishna is also of dark hue. I love Tamal because I love Krishna."
  

3.05 - The Divine Personality, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  object:3.05 - the Divine Personality
  class:chapter
  --
   the Divine Personality
  One question rises immediately in a synthetic Yoga which must not only comprise but unify knowledge and devotion, the difficult and troubling question of the Divine Personality. All the trend of modern thought has been towards the belittling of personality; it has seen behind the complex facts of existence only a great impersonal force, an obscure becoming, and that too works itself out through impersonal forces and impersonal laws, while personality presents itself only as a subsequent, subordinate, partial, transient phenomenon upon the face of this impersonal movement. Granting even to this Force a consciousness, that seems to be impersonal, indeterminate, void in essence of all but abstract qualities or energies; for everything else is only a result, a minor phenomenon. Ancient Indian thought starting from quite the other end of the scale arrived on most of its lines at the same generalisation. It conceived of an impersonal existence as the original and eternal truth; personality is only an illusion or at best a phenomenon of the mind.
  On the other hand, the way of devotion is impossible if the personality of the Divine cannot be taken as a reality, a real reality and not a hypostasis of the illusion. There can be no love without a lover and beloved. If our personality is an illusion and the Personality to whom our adoration rises only a primary aspect of the illusion, and if we believe that, then love and adoration must at once be killed, or can only survive in the illogical passion of the heart denying by its strong beats of life the clear and dry truths of the reason. To love and adore a shadow of our minds or a bright cosmic phenomenon which vanishes from the eye of Truth, may be possible, but the way of salvation cannot be built upon a foundation of wilful self-deception. The bhakta indeed does not allow these doubts of the intellect to come in his way; he has the divinations of his heart, and these are to him sufficient. But the sadhaka of the integral Yoga has to know the eternal and ultimate Truth and not to persist to the end in the delight of a Shadow. If the impersonal is the sole enduring truth, then a firm synthesis is impossible. He can at most take the Divine Personality as a symbol, a powerful and effective fiction, but he will have in the end to overpass it and to abandon devotion for the sole pursuit of the ultimate knowledge. He will have to empty being of all its symbols, values, contents in order to arrive at the featureless Reality.
  We have said, however, that personality and impersonality, as our minds understand them, are only aspects of the Divine and both are contained in his being; they are one thing which we see from two opposite sides and into which we enter by two gates. We have to see this more clearly in order to rid ourselves of any doubts with which the intellect may seek to afflict us as we follow the impulse of devotion and the intuition of love or to pursue us into the joy of the divine union. They fall away indeed from that joy, but if we are too heavily weighted with the philosophical mind, they may follow us almost up to its threshold. It is well therefore to discharge ourselves of them as early as may be by perceiving the limits of the intellect, the rational philosophic mind, in its peculiar way of approaching the truth and the limits even of the spiritual experience which sets out from the approach through the intellect, to see that it need not be the whole integrality of the highest and widest spiritual experience. Spiritual intuition is always a more luminous guide than the discriminating reason, and spiritual intuition addresses itself to us not only through the reason, but through the rest of our being as well, through the heart and the life also. The integral knowledge will then be that which takes account of all and unifies their diverse truths. The intellect itself will be more deeply satisfied if it does not confine itself to its own data, but accepts truth of the heart and the life also and gives to them their absolute spiritual value.
  --
  The heart and life, as we know, have an exactly opposite law. They cannot live with abstractions; they can find their satisfaction only in things that are concrete or can be made seizable; whether physically, mentally or spiritually, their object is not something which they seek to discriminate and arrive at by intellectual abstraction; a living becoming of it or a conscious possession and joy of their object is what they seek. Nor is it the satisfaction of an abstract mind or impersonal existence to which they respond, but the joy and the activity of a being, a conscious Person in us, whether finite or infinite, to whom the delights and powers of his existence are a reality. Therefore when the heart and life turn towards the Highest and the Infinite, they arrive not at an abstract existence or non-existence, a Sat or else a Nirvana, but at an existent, a Sat Purusha, not merely at a consciousness, but at a conscious Being, a Chaitanya Purusha, not merely at a purely impersonal delight of the Is, but at an infinite I Am of bliss, an Anandamaya Purusha; nor can they immerge and lose his consciousness and bliss in featureless existence, but must insist on all three in one, for delight of existence is their highest power and without consciousness delight cannot be possessed. That is the sense of the supreme figure of the intensest Indian religion of love, Sri Krishna, the All-blissful and All-beautiful.
  The intelligence can also follow this trend, but it ceases then to be the pure intellect; it calls in its power of imagination to its aid, it becomes the image-maker, the creator of symbols and values, a spiritual artist and poet. Therefore the severest intellectual philosophy admits the Saguna, the Divine Person, only as the supreme cosmic symbol; go beyond it to reality and you will arrive, it says, at last to the Nirguna, the pure Impersonal. The rival philosophy asserts the superiority of the Saguna; that which is impersonal is, it will perhaps say, only the material, the stuff of his spiritual nature out of which he manifests the powers of his being, consciousness and bliss, all that expresses him; the impersonal is the apparent negative out of which he looses the temporal variations of his eternal positive of personality. There are evidently here two instincts, or, if we hesitate to apply that word to the intellect, two innate powers of our being which are dealing each in its own manner with the same Reality.
  Both the ideas of the intellect, its discriminations, and the aspirations of the heart and life, their approximations, have behind them realities at which they are the means of arriving. Both are justified by spiritual experience; both arrive at the divine absolute of that which they are seeking. But still each tends, if too exclusively indulged, to be hampered by the limitations of its innate quality and its characteristic means. We see that in our earthly living, where the heart and life followed exclusively failed to lead to any luminous issue, while an exclusive intellectuality becomes either remote, abstract and impotent or a sterile critic or dry mechanist. Their sufficient harmony and just reconciliation is one of the great problems of our psychology and our action.
  --
  Looked at from one side, it would seem as if an impersonal Thought were at work and created the fiction of the thinker for the convenience of its action, an impersonal Power at work creating the fiction of the doer, an impersonal existence in operation which uses the fiction of a personal being who has a conscious personality and a personal delight. Looked at from the other side, it is the thinker who expresses himself in thoughts which without him could not exist and our general notion of thought symbolises simply the power of the nature of the thinker; the Ishwara expresses himself by will and power and force; the Existent extends himself in all the forms integral and partial, direct, inverse and perverse of his existence, consciousness and bliss, and our abstract general notion of these things is only an intellectual representation of the triple power of his nature of being. All impersonality seems in its turn to become a fiction and existence in its every movement and its every particle nothing but the life, the consciousness, the power, the delight of the one and yet innumerable Personality, the infinite Godhead, the self-aware and self-unfolding Purusha. Both views are true, except that the idea of fiction, which is borrowed from our own intellectual processes, has to be exiled and each must be given its proper validity. The integral seeker has to see in this light that he can reach one and the same Reality on both lines, either successively or simultaneously, as if on two connected wheels travelling on parallel lines, but parallel lines which in defiance of intellectual logic but in obedience to their own inner truth of unity do meet in infinity.
  We have to look at the Divine Personality from this standpoint. When we speak of personality, we mean by it at first something limited, external and separative, and our idea of a personal God assumes the same imperfect character. Our personality is to us at first a separate creature, a limited mind, body, character which we conceive of as the person we are, a fixed quantity; for although in reality it is always changing, yet there is a sufficient element of stability to give a kind of practical justification to this notion of fixedness. We conceive of God as such a person, only without body, a separate person different from all others with a mind and character limited by certain qualities. At first in our primitive conceptions this deity is a thing of much inconstancy, freak and caprice, an enlarged edition of our human character; but afterwards we conceive of the divine nature of personality as a quite fixed quantity and we attri bute to it those qualities alone which we regard as divine and ideal, while all the others are eliminated. This limitation compels us to account for all the rest by attri buting them to a Devil, or by lending to man an original creative capacity for all that we consider evil, or else, when we perceive that this will not quite do, by erecting a power which we call Nature and attri buting to that all the lower quality and mass of action for which we do not wish to make the Divine responsible. At a higher pitch the attri bution of mind and character to God becomes less anthropomorphic and we regard him as an infinite Spirit, but still a separate person, a spirit with certain fixed divine qualities as his attri butes. So are conceived the ideas of the Divine Personality, the personal God which vary so much in various religions.
  All this may seem at first sight to be an original anthropomorphism terminating in an intellectual notion of the Deity which is very much at variance with the actualities of the world as we see it. It is not surprising that the philosophical and sceptical mind should have found little difficulty in destroying it all intellectually, whether in the direction of the denial of a personal God and the assertion of an impersonal Force or Becoming or in that of an impersonal Being or an ineffable denial of existence with all the rest as only symbols of Maya or phenomenal truths of the Time-consciousness. But these are only the personifications of monotheism. Polytheistic religions, less exalted perhaps, but wider and more sensitive in their response to cosmic life, have felt that all in the cosmos has a divine origin; therefore they conceived of the existence of many divine personalities with a vague sense of an indefinable Divine behind, whose relations with the personal gods were not very clearly conceived. And in their more exoteric forms these gods were crudely anthropomorphic; but where the inner sense of spiritual things became clearer, the various godheads assumed the appearance of personalities of the one Divine,--that is the declared point of view of the ancient Veda. This Divine might be a supreme Being who manifests himself in various divine personalities or an impersonal existence which meets the human mind in these forms; or both views might be held simultaneously without any intellectual attempt to reconcile them, since both were felt to be true to spiritual experience.
  If we subject these notions of the Divine Personality to the discrimination of the intellect, we shall be inclined to reduce them, according to our bent, to fictions of the imagination or to psychological symbols, in any case, the response of our sensitive personality to something which is not this at all, but is purely impersonal. We may say that That is in reality the very opposite of our humanity and our personality and therefore in order to enter into relations with it we are impelled to set up these human fictions and these personal symbols so as to make it nearer to us. But we have to judge by spiritual experience, and in a total spiritual experience we shall find that these things are not fictions and symbols, but truths of divine being in their essence, however imperfect may have been our representations of them. Even our first idea of our own personality is not an absolute error, but only an incomplete and superficial view beset by many mental errors. Greater self-knowledge shows us that we are not fundamentally the particular formulation of form, powers, properties, qualities with a conscious I identifying itself with them, which we at first appear to be. That is only a temporary fact, though still a fact, of our partial being on the surface of our active consciousness. We find within an infinite being with the potentiality of all qualities, of infinite quality, ananta-guna, which can be combined in any number of possible ways, and each combination is a revelation of our being. For all this personality is the self-manifestation of a Person, that is to say of a being who is conscious of his manifestation.
  But we see too that this being does not seem to be composed even of infinite quality, but has a status of his complex reality in which he seems to stand back from it and to become an indefinable conscious existence, anirdesyam. Even consciousness seems to be drawn back and leave merely a timeless pure existence. And again even this pure self of our being seems at a certain pitch to deny its own reality, or to be a projection from a self-less Footnote:{anatmyam anilayanam. Taittiriya Upanishad.} baseless unknowable, which we may conceive of either as a nameless somewhat, or as a Nihil. It is when we would fix upon this exclusively and forget all that it has withdrawn into itself that we speak of pure impersonality or the void Nihil as the highest truth. But a more integral vision shows us that it is the Person and the personality and all that it had manifested which has thus cast itself upward into its own unexpressed absolute. And if we carry up our heart as well as our reasoning mind to the Highest, we shall find that we can reach it through the absolute Person as well as through an absolute impersonality. But all this self-knowledge is only the type within ourselves of the corresponding truth of the Divine in his universality. There too we meet him in various forms of divine personality; in formulations of quality which variously express him to us in his nature; in infinite quality, the Ananta-guna; in the Divine Person who expresses himself through infinite quality; in absolute impersonality, an absolute existence or an absolute non-existence, which is yet all the time the unexpressed Absolute of this divine Person, this conscious Being who manifests himself through us and through the universe.
  Even on the cosmic plane we are constantly approaching the Divine on either of these sides. We may think, feel and say that God is Truth, Justice, Righteousness, Power, Love, Delight, Beauty; we may see him as a universal force or as a universal consciousness. But this is only the abstract way of experience. As we ourselves are not merely a number of qualities or powers or a psychological quantity, but a being, a person who so expresses his nature, so is the Divine a Person, a conscious Being who thus expresses his nature to us. And we can adore him through different forms of this nature, a God of righteousness, a God of love and mercy, a God of peace and purity; but it is evident that there are other things in the divine nature which we have put outside the form of personality in which we are thus worshipping him. The courage of an unflinching spiritual vision and experience can meet him also in more severe or in terrible forms. None of these are all the Divinity; yet these forms of his personality are real truths of himself in which he meets us and seems to deal with us, as if the rest had been put away behind him. He is each separately and all altoge ther.
  He is Vishnu, Krishna, Kali; he reveals himself to us in humanity as the Christ personality or the Buddha personality. When we look beyond our first exclusively concentrated vision, we see behind Vishnu all the personality of Shiva and behind Shiva all the personality of Vishnu. He is the Ananta-guna, infinite quality and the infinite divine Personality which manifests itself through it. Again he seems to withdraw into a pure spiritual impersonality or beyond all idea even of impersonal Self and to justify a spiritualised atheism or agnosticism; he becomes to the mind of man an indefinable, anirdesyam. But out of this unknowable the conscious Being, the Divine Person, who has manifested himself here, still speaks, ''This too is I; even here beyond the view of mind, I am He, the Purushottama.''
  For beyond the divisions and contradictions of the intellect there is another light and there the vision of a truth reveals itself which we may thus try to express to ourselves intellectually. There all is one truth of all these truths; for there each is present and justified in all the rest. In that light our spiritual experience becomes united and integralised; no least hair's breadth of real division is left, no shade of superiority and inferiority remains between the seeking of the Impersonal and the adoration of the Divine Personality, between the way of knowledge and the way of devotion.
  

3.07 - The Ananda Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Brahman in all of these three manifestations, above, within, around, we have the full oneness of it and embrace all existences in its delight, peace, joy and love; then all the worlds become the body of this self. But we have not the richest knowledge of this Ananda if it is only an impersonal presence, largeness or immanence that we feel, if our adoration has not been intimate enough for this Being to reveal to us out of its wide-extended joy the face and body and make us feel the hands of the Friend and
  Lover. Its impersonality is the blissful greatness of the Brahman, but from that can look out upon us the sweetness and intimate control of the Divine Personality. For Ananda is the presence of the Self and Master of our being and the stream of its outflowing can be the pure joy of his Lila.
  

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