classes ::: God,
children :::
branches :::
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:the Divine Power
datecreated:2020-08-28
class:God


questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers


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

TOPICS

AUTH

BOOKS
18000_books_ranked
General_Principles_of_Kabbalah
Letters_On_Yoga
Life_without_Death
The_Divine_Milieu
The_Mother_With_Letters_On_The_Mother
The_Yoga_Sutras

IN CHAPTERS TITLE

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
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
01.01_-_The_One_Thing_Needful
02.01_-_The_World_War
05.05_-_Of_Some_Supreme_Mysteries
05.32_-_Yoga_as_Pragmatic_Power
08.17_-_Psychological_Perfection
08.38_-_The_Value_of_Money
1.00_-_Gospel
1.01_-_The_Four_Aids
1.01_-_Two_Powers_Alone
10.24_-_Savitri
1.02_-_The_Divine_Teacher
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.04_-_Money
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.06_-_Agni_and_the_Truth
1.06_-_The_Four_Powers_of_the_Mother
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.1.01_-_Seeking_the_Divine
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Secret_of_the_Veda
1.11_-_The_Master_of_the_Work
1.1.2_-_Commentary
1.12_-_Further_Magical_Aids
1.12_-_The_Significance_of_Sacrifice
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_The_Lord_of_the_Sacrifice
1.1.4_-_The_Physical_Mind_and_Sadhana
1.1.5_-_Thought_and_Knowledge
1.16_-_The_Process_of_Avatarhood
1.17_-_The_Divine_Birth_and_Divine_Works
1.18_-_The_Human_Fathers
1.19_-_The_Victory_of_the_Fathers
1.2.01_-_The_Call_and_the_Capacity
1.2.05_-_Aspiration
1.2.07_-_Surrender
1.20_-_Equality_and_Knowledge
1.20_-_The_Hound_of_Heaven
1.3.5.04_-_The_Evolution_of_Consciousness
1.3.5.05_-_The_Path
1.4.02_-_The_Divine_Force
1.40_-_The_Nature_of_Osiris
1914_09_04p
1914_09_10p
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1953-05-13
1953-10-07
1953-10-14
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1958-05-14_-_Intellectual_activity_and_subtle_knowing_-_Understanding_with_the_body
1958-07-09_-_Faith_and_personal_effort
1958-11-27_-_Intermediaries_and_Immediacy
1961-02-11
1961-06-02
1962-06-27
1963-07-27
1963-11-23
1966_07_06
1966-07-09
1967-02-08
1967-08-02
1967-08-15
1967-10-14
1967-11-15
1968-06-26
1969_08_05
1971-11-24
1971-12-18
1972-04-08
1.whitman_-_To_Oratists
2.01_-_On_Books
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Indra,_Giver_of_Light
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Agni,_the_Illumined_Will
2.04_-_The_Divine_and_the_Undivine
2.05_-_The_Divine_Truth_and_Way
2.05_-_THE_MASTER_AND_KESHAB
2.06_-_Works_Devotion_and_Knowledge
2.08_-_God_in_Power_of_Becoming
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.13_-_On_Psychology
2.13_-_THE_MASTER_AND_M.
2.1.4_-_The_Lower_Vital_Being
2.15_-_On_the_Gods_and_Asuras
2.16_-_Oneness
2.18_-_January_1939
2.18_-_The_Soul_and_Its_Liberation
2.2.01_-_Work_and_Yoga
2.2.03_-_The_Divine_Force_in_Work
2.2.05_-_Creative_Activity
2.24_-_The_Message_of_the_Gita
2.25_-_The_Higher_and_the_Lower_Knowledge
2.26_-_The_Ascent_towards_Supermind
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.04_-_The_Mother's_Force
2.3.06_-_The_Mind
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Physical_Consciousness
2.3.1_-_Ego_and_Its_Forms
24.05_-_Vision_of_Dante
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
29.05_-_The_Bride_of_Brahman
2_-_Other_Hymns_to_Agni
3.03_-_The_Godward_Emotions
3.07_-_The_Ananda_Brahman
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.04_-_Sri_Ramakrishna
31.10_-_East_and_West
3.2.02_-_The_Veda_and_the_Upanishads
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.3_-_Dreams
3.2.4_-_Sex
33.17_-_Two_Great_Wars
3.4.1.01_-_Poetry_and_Sadhana
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
38.01_-_Asceticism_and_Renunciation
3_-_Commentaries_and_Annotated_Translations
4.02_-_The_Integral_Perfection
4.10_-_The_Elements_of_Perfection
4.1.1_-_The_Difficulties_of_Yoga
4.1.2_-_The_Difficulties_of_Human_Nature
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.24_-_The_supramental_Sense
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.4.1.05_-_Ascent_and_Descent_of_the_Kundalini_Shakti
4.4.5.03_-_Descent_and_Other_Experiences
5.4.02_-_Occult_Powers_or_Siddhis
6.0_-_Conscious,_Unconscious,_and_Individuation
BOOK_III._-_The_external_calamities_of_Rome
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
Liber_46_-_The_Key_of_the_Mysteries
r1914_04_30
r1914_07_07
r1914_07_19
Sayings_of_Sri_Ramakrishna_(text)
The_Riddle_of_this_World
Timaeus

PRIMARY CLASS

God
power
the_Divine
SEE ALSO

SIMILAR TITLES
the Divine Power
the Divine Powers

DEFINITIONS



QUOTES [17 / 17 - 58 / 58]


KEYS (10k)

   15 Sri Aurobindo
   1 The Mother
   1 Isaac Newton

NEW FULL DB (2.4M)

   15 Sri Aurobindo
   4 George Eliot
   3 Sri Aurobindo
   3 Charles Haddon Spurgeon
   2 Paul Davies
   2 Mahatma Gandhi
   2 Joseph Campbell

1:All change must come from within with the felt or the secret support of the Divine Power. ~ Sri Aurobindo, Letters on Yoga - IV, Interactions with Others and the Practice of Yoga,
2:Occult powers can only be for the spiritual man an instrumentation of the Divine Power that uses him. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
3:Detect first what is false or obscure in you and persistently reject it, then alone can you rightly call for the divine Power to transform you.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T5],
4:Gravity may put the planets into motion, but without the divine Power, it could never put them into such a circulating motion as they have about the Sun; and therefore, for this as well as other reasons, I am compelled to ascribe the frame of this System to an intelligent Agent.
   ~ Isaac Newton,
5:fruits of the sacrifice :::
   The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
6:The sadhana of this Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart, and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.
   ~ Sri Aurobindo, Letters On Yoga - II, [T3],
7:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [63] [T7],
8:To be able to receive the Divine Power and let act through you in the things of the outward life, there are three necessary conditions:
   (i) Quietude, equality - not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play of forces, but itself tranquil.
   (ii) Absolute faith - faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one's will guided by the Divine Light sees as the thing to be done - kartavyam karma.
  (iii) Receptivity - the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action. If this power and presence can be felt and this plasticity made the habit of the consciousness in action, - but plasticity to the Divine force alone without bringing in any foreign element, - the eventual result is sure. ~ Sri Aurobindo, Letters On Yoga - II,
9:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
10:There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
11:In the early part of the sadhana - and by early I do not mean a short part - effort is indispensable. Surrender of course, but surrender is not a thing that is done in a day. The mind has its ideas and it clings to them; the human vital resists surrender, for what it calls surrender in the early stages is a doubtful kind of self-giving with a demand in it; the physical consciousness is like a stone and what it calls surrender is often no more then inertia. It is only the psychic that knows how to surrender and the psychic is usually very much veiled in the beginning. When the psychic awakens, it can bring a sudden and true surrender of the whole being, for the difficulty of the rest is rapidly dealt with and disappears. But till then effort is indispensable. Or else it is necessary till the Force comes flooding down into the being from above and takes up the sadhana, does it for one more and more and leaves less and less to individual effort - but even then, it not effort, at least aspiration and vigilance are needed till the possession of mind, will, life and body by the Divine Power is complete. ~ Sri Aurobindo, Letters On Yoga - II,
12:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
13:all is the method of God's workings; all life is Yoga :::
   Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
14:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
15:10000 ::: The True Object of Spiritual Seeking:
   To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle.
   ~ Sri Aurobindo, Letters On Yoga - II, [T1],
16:"If the Divine that is all love is the source of the creation, whence have come all the evils abounding upon earth?"

   "All is from the Divine; but the One Consciousness, the Supreme has not created the world directly out of itself; a Power has gone out of it and has descended through many gradations of its workings and passed through many agents. There are many creators or rather 'formateurs', form-makers, who have presided over the creation of the world. They are intermediary agents and I prefer to call them 'Formateurs' and not 'Creators'; for what they have done is to give the form and turn and nature to matter. There have been many, and some have formed things harmonious and benignant and some have shaped things mischievous and evil. And some too have been distorters rather than builders, for they have interfered and spoiled what was begun well by others." - Questions and Answers 1929 - 1931 (30 June 1929)

   You say, "Many creators or rather 'formateurs', formmakers, have presided over the creation of the world." Who are these 'formateurs'?

   That depends. They have been given many names. All has been done by gradations and through individual beings of all kinds. Each state of being is inhabited by entities, individualities and personalities and each one has created a world around him or has contributed to the formation of certain beings upon earth. The last creators are those of the vital world, but there are beings of the Overmind (Sri Aurobindo calls this plane the Overmind), who have created, given forms, sent out emanations, and these emanations again had their emanations and so on. What I meant is that it is not the Divine Will that acted directly on Matter to give to the world the required form, it is by passing through layers, so to say, planes of the world, as for example, the mental plane - there are so many beings on the mental plane who are form-makers, who have taken part in the formation of some beings who have incarnated upon earth. On the vital plane also the same thing happens.

   For example, there is a tradition which says that the whole world of insects is the outcome of the form-makers of the vital world, and that this is why they take such absolutely diabolical shapes when they are magnified under the microscope. You saw the other day, when you were shown the microbes in water? Naturally the pictures were made to amuse, to strike the imagination, but they are based on real forms, so magnified, however, that they look like monsters. Almost the whole world of insects is a world of microscopic monsters which, had they been larger in size, would have been quite terrifying. So it is said these are entities of the vital world, beings of the vital who created that for fun and amused themselves forming all these impossible beasts which make human life altogether unpleasant.

   Did these intermediaries also come out of the Divine Power?
   Through intermediaries, yes, not directly. These beings are not in direct contact with the Divine (there are exceptions, I mean as a general rule), they are beings who are in relation with other beings, who are again in relation with others, and these with still others, and so on, in a hierarchy, up to the Supreme.(to be continued....) ~ The Mother, Question and Answers,
17:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal 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 consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
   The other side of the 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. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
   Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
   ~ Sri Aurobindo, Letters On Yoga - II, 6, {871},

*** NEWFULLDB 2.4M ***

1:The divine power moves with difficulty, but at the same time surely. ~ Euripides
2:[S]tand aside and watch the working of the divine power in yourself. ~ Sri Aurobindo
3:Aid the sick; thank the Divine Power for the state of equilibrium you are able to conserve. ~ Chico Xavier
4:The entire cosmos is one vast burning bush, permeated by the fire of the divine power and glory ~ Kallistos Ware
5:There are few people so stubborn in their atheism who, when danger is pressing in, will not acknowledge the divine power. ~ Plato
6:Trust the divine power, and she will free the godlike elements in you and shape all into an expression of divine nature. ~ Sri Aurobindo
7:Trust the divine power, and she will free the godlike elements in you and shape all into an expression of divine nature. ~ Sri Aurobindo.#SriAurobindo
8:Spirit, man's Seventh Principle, is the Divine Spark - our most precious inheritance from the Divine Power - a ray from the Central Sun - the Real Self. ~ William Walker Atkinson
9:All change must come from within with the felt or the secret support of the Divine Power. ~ Sri Aurobindo, Letters on Yoga - IV, Interactions with Others and the Practice of Yoga,
10:The moment that men began to claim to be Gods – to personalise the divine power as manifested through astral and elemental forces – was the moment that men ceased to be Gods. ~ Anonymous
11:Occult powers can only be for the spiritual man an instrumentation of the Divine Power that uses him. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
12:Detect first what is false or obscure in you and persistently reject it, then alone can you rightly call for the divine Power to transform you.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T5],
13:Blessed is death, since it, through the divine power, disrobes us of this work day garment, to clothe us with the wedding garment of incorruption. Blessed are those who "sleep in Jesus. ~ Charles Haddon Spurgeon
14:But we are born to be happy, to be abundantly supplied with every good thing, to have fun in living, to consciously unite with the Divine Power that is around us and within us, and to grow and expand forever. ~ Ernest Holmes
15:Thus the Old Testament prophets, Jesus himself, and his apostles all attribute the divine power in his (Jesus) ministry not to the uniqueness of his deity, but rather to the ministry of the Holy Spirit through him. ~ Jack Deere
16:As civilisation advances, the deities lessen in number, the divine powers become concentrated more and more in one Being, and God rules over the whole earth, maketh the clouds his chariot, and reigns above the waterfloods as a king. ~ Annie Besant
17:That by desiring what is perfectly good, even when we don’t quite know what it is and cannot do what we would, we are part of the divine power against evil—widening the skirts of light and making the struggle with darkness narrower. ~ George Eliot
18:.. by desiring what is perfectly good, even when we don’t quite know what it is and cannot do what we would, we are part of the divine power against all evil—widening the skirts of light and making the struggle with darkness narrower. ~ George Eliot
19:That by desiring what is perfectly good, even when we don't quite know what it is and cannot do what we would, we are part of the divine power against evil -- widening the skirts of light and making the struggle with darkness narrower. ~ George Eliot
20:That men should live honestly, quietly, and comfortably together, it is needful that they should live under a sense of God's will, and in awe of the divine power, hoping to please God, and fearing to offend Him, by their behaviour respectively. ~ Isaac Barrow
21:How do you find the divine power in yourself? The word enthusiasm means 'filled with a god,' so what makes you enthusiastic? Follow it. So I have a little word: follow your bliss. The bliss is the message of God to yourself. That's where your life is. ~ Joseph Campbell
22:SELF-SURRENDER IS THE HIGHEST AND EASIEST method for enlightenment. One who has surrendered himself is always protected by the divine power. One who possesses nothing and has no one to protect him belongs to God and is constantly under the protection of the Divine. ~ Swami Rama
23:When I was abandoned by everybody, in my greatest weakness, trembling and afraid of death, when I was persecuted by this wicked world, then I often felt most surely the divine power in this name, Jesus Christ... So, by God's grace, I will live and die for that name. ~ Martin Luther
24:Gravity may put the planets into motion, but without the divine Power, it could never put them into such a circulating motion as they have about the Sun; and therefore, for this as well as other reasons, I am compelled to ascribe the frame of this System to an intelligent Agent.
   ~ Isaac Newton,
25:But I have a belief of my own, and it comforts me...That by desiring what is perfectly good, even when we don't quite know what it is and cannot do what we would, we are part of the divine power against evil--widening the skirts of light and making the struggle with darkness narrower. ~ George Eliot
26:The method is to quiet the mind and, in order to do so, to concentrate on an aspiration for faith in the Divine Power, peace and calm in the mind, single-minded sincerity in the heart, and a conscious opening to the Light and Truth and Power.

Letters on Himself and the Ashram, p.817 ~ Sri Aurobindo
27:fruits of the sacrifice :::
   The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
28:Saint Michael the archangel, Defend us in battle, Be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray, And do Thou, oh prince of the heavenly host, By the divine power of God, Cast into Hell Satan and all evil spirits Who roam throughout the world seeking the ruin of souls. Amen. ~ Ryan Buell
29:God's beneficence streams out from the morning sun, and his love looks down upon us from the starry eyes of midnight. It is his solicitude that wraps us in the air, and the pressure of his hand, so to speak, that keeps our pulses beating. O! it is a great thing to realize that the Divine Power is always working; that nature, in every valve and every artery, is full of the presence of God. ~ Edwin Hubbel Chapin
30:Each person who understands him- or herself in this way, as a spark of the divine, with some small part of the divine power, integrally interwoven into the process of the creation of the psycho-physical universe, will be encouraged to participate in the process of plumbing the potentialities of, and shaping the form of, the unfolding quantum reality that it is his or her birthright to help create. ~ Paul Davies
31:It is quite proper to resist and attack a system, but to resist and attack its author is tantamount to resisting and attacking oneself, for we are all tarred with the same brush, and are children of one and the same Creator, and as such the divine powers within us are infinite. To slight a single human being, is to slight those divine powers and thus to harm not only that Being, but with Him, the whole world. ~ Mahatma Gandhi
32:No soul ever fell away from God without giving up prayer. Prayer is that which establishes contact with the divine power and opens the invisible resources of heaven. However dark the way, when we pray, temptation can never master us. The first step downward in the average soul is the giving up of the practice of prayer, the breaking of the circuit with divinity, and the proclamation of one’s own self-sufficiency. ~ Fulton J Sheen
33:This is the state of all creatures, whether men or angels; as they make not themselves, so they enjoy nothing from themselves; if they are great, it must be only as great receivers of the gifts of God; their power can only be so much of the divine power acting in them; their wisdom can be only so much of the divine wisdom shining within them; and their light and glory, only so much of the light and glory of God shining upon them. ~ William Law
34:I am not suggesting that every one in ancient Egypt was altruistic, any more than are all the people in modern England. But I do say that the country was permeated with joy and fearlessness so far as its religious ideas were concerned, and that every one who by any stretch of courtesy could be described as a religious man was occupied not with thoughts of his personal salvation, but with the desire to be a useful agent of the divine Power. ~ Charles W Leadbeater
35:The sadhana of this Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart, and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.
   ~ Sri Aurobindo, Letters On Yoga - II, [T3],
36:It is the profoundest of cosmic ironies. The divine power, our true spiritual essence, does not achieve perfection until it hits the 'rock' bottom of the cosmos - the dense and crude earth. It remains imperfect until the moment of entombment for the simple reason that until that dark nadir is reached the experiential adventure of existence remains incomplete, and Self is not yet endowed with the entire spectrum of the light of consciousness - from spirit to matter - from the highest high to the lowest low. ~ Lon Milo DuQuette
37:The Kalmucks and some tribes of Siberia also describe in their legends earlier creations than our present race. These beings, they say, were possessed of almost boundless knowledge, and in their audacity even threatened rebellion against the Great Chief Spirit. To punish their presumption and humble them, he imprisoned them in bodies, and so shut in their senses. From these they can escape but through long repentance, self-purification, and development. Their Shamans, they think, occasionally enjoy the divine powers originally possessed by all human beings. ~ Helena Petrovna Blavatsky
38:Hate the sin and not the sinner is a precept which, though easy enough to understand, is rarely practiced, and that is why the poison of hatred spreads in the world... It is quite proper to resist and attack a system, but to resist and attack its author is tantamount to resisting and attacking oneself. for we are all tarred with the same brush, and are children of one and the same Creator, and as such the divine powers within us are infinite. To slight a single human being is to slight those divine powers, and thus to harm not only that being but with him the whole world. ~ Mahatma Gandhi
39:September 14 Consecrate yourselves, because the Lord will do wonders among you tomorrow. Joshua 3:5 We're all looking for a quick fix, but God is after lasting change—a lifestyle of Christianity. To possess a steadfast mind is to practice a steadfast mind. You and I have been controlled and held prisoner by destructive, negative, misleading thoughts for too long. Through the divine power of the Holy Spirit, we can take our thoughts prisoner instead! Remember, this is a war for freedom, and the battlefield is the mind. That's why Joshua's exhortation to the children of Israel applies so beautifully to us. The wonders God wants to do in all our tomorrows are prepared for in our todays. ~ Beth Moore
40:Nearly all ancient peoples worshiped sex in some form and ritual, and not the lowest people but the highest expressed their worship most completely [...]. The sexual character and functions of primitive deities were held in high regard, not through any obscenity of mind, but through a passion for fertility in women and in the earth. Certain animals, like the bull and the snake, were worshiped as apparently possessing or symbolizing in a high degree the divine power of reproduction.
The snake in the story of Eden is doubtless a phallic symbol, representing sex as the origin of evil, suggesting sexual awakening as the beginning of the knowledge of good and evil, and perhaps insinuating a certain proverbial connection between mental innocence and bliss. ~ Will Durant
41:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [63] [T7],
42:This conception of nature, in which the consequences of our choices enter not only directly in our immediate neighbourhood but also indirectly and immediately in far-flung places, alters the image of the human being relative to the one spawned by classical physics. It changes this image in a way that must tend to reduce a sense of powerlessness, separateness, and isolation, and to enhance the sense of responsibility and of belonging. Each person who understands him- or herself in this way, as a spark of the divine, with some small part of the divine power, integrally interwoven into the process of the creation of the psycho-physical universe, will be encouraged to participate in the process of plumbing the potentialities of, and shaping the form of, the unfolding quantum reality that it is his or her birthright to help create. ~ Paul Davies
43:Now, eternity is beyond all categories of thought. This is an important point in all of the great Oriental religions. We want to think about God. God is a thought. God is a name. God is an idea. But its reference is to something that transcends all thinking. The ultimate mystery of being is beyond all categories of thought. As Kant said, the think in itself is no things. It transcends thingness, it goes past anything that could be thought. The best things can't be told because they transcend thought. The second best are misunderstood, because those are the thoughts that are supposed to refer to that which can't be thought about. The third best are what we talk about. And myth is that field of reference to what is absolutely transcendent....That's why it's absurd to speak of God as of either this sex or that sex. The divine power is antecedent to sexual separation. ~ Joseph Campbell
44:There are persons who always believe in the imminent peril of the universe in general and of the Church of God in particular, and a sort of popularity is sure to be gained by always crying "Woe! Woe!" Prophets who will spiritually imitate Solomon Eagle, who went about the streets of London in the time of the plague, naked, with a pan of coals on his head, crying "Woe! Woe!" are thought to be faithful, though they are probably dyspeptic. We are not of that order: we dare not shut our eyes to the evils that surround us, but we are able to see the Divine power above us, and to feel it with us, working out its purposes of grace. We say to each of you what the Lord said to Joshua in the chapter we have just read, "Be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest." Our trust is in the living God, who will bring ultimate victory to His own cause. ~ Charles Haddon Spurgeon
45:To be able to receive the Divine Power and let act through you in the things of the outward life, there are three necessary conditions:
   (i) Quietude, equality - not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play of forces, but itself tranquil.
   (ii) Absolute faith - faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one's will guided by the Divine Light sees as the thing to be done - kartavyam karma.
  (iii) Receptivity - the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action. If this power and presence can be felt and this plasticity made the habit of the consciousness in action, - but plasticity to the Divine force alone without bringing in any foreign element, - the eventual result is sure. ~ Sri Aurobindo, Letters On Yoga - II,
46:The curious advantage of being able to survey the span of someone else’s life, from start to finish, can seem peremptory, high-handed, forward. Grief doesn’t seem entitlement enough for the arrogation of the divine powers of beginning and ending. We are uneasy with such omniscience. We do not possess it with regard to our own lives. But if this ability to see the whole of a life is God-like it also augurs a revolt against God: once a life is contained, made final, as if flattened within the pages of a diary, it becomes a smaller, contracted thing. It is just a life, one of millions, as arbitrary as everyone else’s, a named tenancy that will soon become a nameless one; a life that we know, with horror, will be thoroughly forgotten within a few generations. At the very moment we play at being God, we also work against God, hurl down the script, refuse the terms of the drama, appalled by the meaninglessness and ephemerality of existence. Death gives birth to the first question—Why?—and seems to kill all the answers. ~ James Wood
47:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
48:Man was, and is, too shallow and cowardly to endure the fact of the mortality of everything living. He wraps it up in rose-coloured progress-optimism, he heaps upon it the flowers of literature, he crawls behind the shelter of ideals so as not to see anything. But impermanence, the birth and the passing, is the form of all that is actual -- from the stars, whose destiny is for us incalculable, right down to the ephemeral concourses on our planet. The life of the individual -- whether this be animal or plant or man -- is as perishable as that of peoples of Cultures. Every creation is foredoomed to decay, every thought, every discovery, every deed to oblivion. Here, there, and everywhere we are sensible of grandly fated courses of history that have vanished. Ruins of the "have-been" works of dead Cultures lie all about us. The hybris of Prometheus, who thrust his hand into the heavens in order to make the divine powers subject to man, carries with it his fall. What, then, becomes of the chatter about "undying achievements"? ~ Oswald Spengler
49:There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [109],
50:In the early part of the sadhana - and by early I do not mean a short part - effort is indispensable. Surrender of course, but surrender is not a thing that is done in a day. The mind has its ideas and it clings to them; the human vital resists surrender, for what it calls surrender in the early stages is a doubtful kind of self-giving with a demand in it; the physical consciousness is like a stone and what it calls surrender is often no more then inertia. It is only the psychic that knows how to surrender and the psychic is usually very much veiled in the beginning. When the psychic awakens, it can bring a sudden and true surrender of the whole being, for the difficulty of the rest is rapidly dealt with and disappears. But till then effort is indispensable. Or else it is necessary till the Force comes flooding down into the being from above and takes up the sadhana, does it for one more and more and leaves less and less to individual effort - but even then, it not effort, at least aspiration and vigilance are needed till the possession of mind, will, life and body by the Divine Power is complete. ~ Sri Aurobindo, Letters On Yoga - II,
51:It proceeds by a personal effort to a conversion through a divine influence and possession; but this divine grace, if we may so call it, is not simply a mysterious flow or touch coming from above, but the all-pervading act of a divine presence which we come to know within as the power of the highest Self and Master of our being entering into the soul and so possessing it that we not only feel it close to us and pressing upon our mortal nature, but live in its law, know that law, possess it as the whole power of our spiritualised nature. The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious
   ~ Sri Aurobindo, The Synthesis Of Yoga,
52:all is the method of God's workings; all life is Yoga :::
   Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
53:Secondly, we worship creatures by [109] honouring those places or persons whom God has associated with the work of our salvation, whether before our Lord's coming or since the dispensation of His incarnation. For instance, I venerate Mount Sinai, Nazareth, the stable at Bethlehem, and the cave, the sacred mount of Golgotha, the wood of the Cross, the nails and sponge and reed, the sacred and saving lance, the dress and tunic, the linen cloths, the swathing clothes, the holy tomb, the source of our resurrection, the sepulchre, the holy mountain of Sion and the mountain of Olives, the Pool of Bethsaida and the sacred garden of Gethsemane, and all similar spots. I cherish them and every holy temple of God, and everything connected with God's name, not on their own account but because they show forth the divine power, and through them and in them it pleased God to bring about our salvation. I venerate and worship angels and men, and all matter participating in divine power and ministering to our salvation through it. I do not worship the Jews. They are not participators in divine power, nor have they contributed to my salvation. They crucified my God, the King of [110] Glory, moved rather by envy and hatred against God their Benefactor. "Lord, I have loved the beauty of Thy house," (Ps. 26.8) says David, "we will adore in the place where his feet stood. And adore at His holy mountain." (Ps. 132.7; 99.9) The holy Mother of God is the living holy mountain of God. The apostles are the teaching mountains of God. "The mountains skipped like rams, and the hills like the lambs of the flock." (I Cor. 10.11) The ~ John of Damascus
54:And he said, Thus saith the Lord, Make this valley full of ditches. For thus saith the Lord, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye and your cattle, and your beasts." 2 Kings 3:16,17 The armies of the three kings were famishing for want of water: God was about to send it, and in these words the prophet announced the coming blessing. Here was a case of human helplessness: not a drop of water could all the valiant men procure from the skies or find in the wells of earth. Thus often the people of the Lord are at their wits' end; they see the vanity of the creature, and learn experimentally where their help is to be found. Still the people were to make a believing preparation for the divine blessing; they were to dig the trenches in which the precious liquid would be held. The church must by her varied agencies, efforts, and prayers, make herself ready to be blessed; she must make the pools, and the Lord will fill them. This must be done in faith, in the full assurance that the blessing is about to descend. By-and-by there was a singular bestowal of the needed boon. Not as in Elijah's case did the shower pour from the clouds, but in a silent and mysterious manner the pools were filled. The Lord has his own sovereign modes of action: he is not tied to manner and time as we are, but doeth as he pleases among the sons of men. It is ours thankfully to receive from him, and not to dictate to him. We must also notice the remarkable abundance of the supply--there was enough for the need of all. And so it is in the gospel blessing; all the wants of the congregation and of the entire church shall be met by the divine power in answer to prayer; and above all this, victory shall be speedily given to the armies of the Lord. What am I doing for Jesus? What trenches am I digging? O Lord, make me ready to receive the blessing which thou art so willing to bestow. ~ Charles Haddon Spurgeon
55:The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine Shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 138,
56:10000 ::: The True Object of Spiritual Seeking:
   To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle.
   ~ Sri Aurobindo, Letters On Yoga - II, [T1],
57:"If the Divine that is all love is the source of the creation, whence have come all the evils abounding upon earth?"

   "All is from the Divine; but the One Consciousness, the Supreme has not created the world directly out of itself; a Power has gone out of it and has descended through many gradations of its workings and passed through many agents. There are many creators or rather 'formateurs', form-makers, who have presided over the creation of the world. They are intermediary agents and I prefer to call them 'Formateurs' and not 'Creators'; for what they have done is to give the form and turn and nature to matter. There have been many, and some have formed things harmonious and benignant and some have shaped things mischievous and evil. And some too have been distorters rather than builders, for they have interfered and spoiled what was begun well by others." - Questions and Answers 1929 - 1931 (30 June 1929)

   You say, "Many creators or rather 'formateurs', formmakers, have presided over the creation of the world." Who are these 'formateurs'?

   That depends. They have been given many names. All has been done by gradations and through individual beings of all kinds. Each state of being is inhabited by entities, individualities and personalities and each one has created a world around him or has contributed to the formation of certain beings upon earth. The last creators are those of the vital world, but there are beings of the Overmind (Sri Aurobindo calls this plane the Overmind), who have created, given forms, sent out emanations, and these emanations again had their emanations and so on. What I meant is that it is not the Divine Will that acted directly on Matter to give to the world the required form, it is by passing through layers, so to say, planes of the world, as for example, the mental plane - there are so many beings on the mental plane who are form-makers, who have taken part in the formation of some beings who have incarnated upon earth. On the vital plane also the same thing happens.

   For example, there is a tradition which says that the whole world of insects is the outcome of the form-makers of the vital world, and that this is why they take such absolutely diabolical shapes when they are magnified under the microscope. You saw the other day, when you were shown the microbes in water? Naturally the pictures were made to amuse, to strike the imagination, but they are based on real forms, so magnified, however, that they look like monsters. Almost the whole world of insects is a world of microscopic monsters which, had they been larger in size, would have been quite terrifying. So it is said these are entities of the vital world, beings of the vital who created that for fun and amused themselves forming all these impossible beasts which make human life altogether unpleasant.

   Did these intermediaries also come out of the Divine Power?
   Through intermediaries, yes, not directly. These beings are not in direct contact with the Divine (there are exceptions, I mean as a general rule), they are beings who are in relation with other beings, who are again in relation with others, and these with still others, and so on, in a hierarchy, up to the Supreme.(to be continued....) ~ The Mother, Question and Answers,
58:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal 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 consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
   The other side of the 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. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
   Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
   ~ Sri Aurobindo, Letters On Yoga - II, 6, {871},

IN CHAPTERS



   91 Integral Yoga
   5 Christianity
   4 Philosophy
   3 Occultism
   1 Psychology
   1 Poetry


  103 Sri Aurobindo
   36 The Mother
   16 Satprem
   13 Nolini Kanta Gupta
   6 A B Purani
   3 Sri Ramakrishna
   3 Plotinus
   2 Saint Augustine of Hippo


   17 Letters On Yoga IV
   16 The Synthesis Of Yoga
   13 Letters On Yoga II
   13 Essays On The Gita
   6 The Secret Of The Veda
   6 Evening Talks With Sri Aurobindo
   5 The Gospel of Sri Ramakrishna
   5 Letters On Yoga I
   5 Agenda Vol 08
   4 The Mother With Letters On The Mother
   4 Questions And Answers 1950-1951
   4 Collected Works of Nolini Kanta Gupta - Vol 07
   3 Record of Yoga
   3 Questions And Answers 1953
   3 Questions And Answers 1929-1931
   3 Letters On Yoga III
   3 Essays Divine And Human
   3 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Vedic and Philological Studies
   2 The Life Divine
   2 Questions And Answers 1957-1958
   2 Prayers And Meditations
   2 On Thoughts And Aphorisms
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Collected Works of Nolini Kanta Gupta - Vol 01
   2 City of God
   2 Agenda Vol 12
   2 Agenda Vol 04
   2 Agenda Vol 02


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
  
   "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 of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine."[6]
  
   "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]
  

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Thirdly, the Divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  remember that the conditions of our life are not quite ordinary
  conditions, and keep your trust in the Divine Power to organise
  all and do all through the human instruments which are open to

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
  

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The Asura triumphs everywhere for a while because his power is well-built, perfectly organised. Human power is constituted differently and acts differently; it is full of faults and flaws to start with and for a long time. There is no gap anywhere in the power of the Asura, no tear or stitchit is streamlined, solid, of one piece; it is perfection itself in its own kind once for all. Man's being is made up of conflicts and contradictions; he moves step by step, slowly and laboriously, through gradual purification; he grows through endeavour and struggle. Man triumphs over the Asura only in so far as he moulds himself in the ways of the Divine Power. But in the world, the Divine and his powers remain behind, because the field of actuality in front is still the domain of the Asura. The outer field, the gross vehiclebody and life and mindall this is constituted by Ignorance and Falsehood; so the Asura can always establish there his influence and hold sway and has actually done so. Man becomes easily an instrument of the Asura, though often unwittingly; the earth is naturally in the firm grasp of the Asura. For the gods to conquer the earth, to establish their rule in the earth consciousness requires labour and endeavour and time.
  
  --
  
   The fate of India too is being decided in this world-crisison the plains of Flanders, on the steppes of Ukraine, on the farthest expanses of the Pacific. The freedom of India will become inevitable and even imminent in proportion as she becomes cognizant of the underlying character and significance of the present struggle, deliberately takes the side of the evolutionary force, works for the gods, in proportion as she grows to be an instrument of the Divine Power. The instrument that the Divine chooses is often, to all appearances, faulty and defective, but since it has this higher and mightier support, it will surely outgrow all its drawbacks and lapses, it will surmount all dangers and obstacles and become unconquerable. Thisis what the spiritual seeker means by saying that the Divine Grace can make the lame leap across the mountain. India's destiny today hangs in the balance; it lies in the choice of her path.
  

05.05 - Of Some Supreme Mysteries, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   If you happen to be in the way of the Divine Power, either you yield to it and are taken up into its substance and constitution, become an integral part of it, execute in it a special function-
  

05.32 - Yoga as Pragmatic Power, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The fundamental truth to be noted is that the Spirit is power, not merely consciousness: indeed the very definition of the spirit is that it is consciousness-energy. And it is this consciousness-energy that is at the source of all cosmic activities. Man's action too springs from this original source, although apparently it seems to be caused by other secondary and derivative energies. As a matter of fact what these energies that seem to be actually in play do is not the origination but rather the deviation and diversion, a diminution and adulteration of the supreme energy, a lowering of the quality, the tone and temper of the dynamism. In other words, as we have already said, a thought force, a vital force, a nervous or physical force, all these are only lower, even minima values, more or less distant and deformed echoes of a true and absolute Power behind and above them all. These forces become powerful in proportion as they are instruments and functions of that one mother energy. The truth is most beautifully illustrated in the story of Brahma a and the gods in the Kena Upanishad. The gods conquered and were proud of their conquest; each thought that it was due to his own personal prowess that he conquered. But they were utterly discomfited and shamed when the Divine Power appeared and proved to them that but for this Power they would not be able even to tackle a blade of grassFire would not burn it, Water would not drench it, Wind would not move it.
  

08.17 - Psychological Perfection, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   The next item which is also obviously necessary for all progress is Faith. There is also another word for it which although seemingly limited, possesses for me at least a greater importance; I mean, trust. If your faith is not made of a complete trust in the Divine or if you begin to lose the trust, then you gradually lose faith in the Divine Power or in the Divine Goodness or in the trust that the Divine has in you. These are the three great stumbling-blocks.
  

08.38 - The Value of Money, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   Over and above this, if such people possess a higher spiritual consciousness, then they can use the force to build slowly upon earth something that will be able to manifest the Divine Power and the Divine Grace. It is then that this force of money, of wealth, this power of Finance, instead of being a curse, as I have said, would be a blessing for the welfare of all. The saying goes that it is the worst people who become the best. I hope the best do not become the worst, for that would be sad indeed.
  

1.00 - Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  This was a very rich and significant experience for Narendra. It taught him that akti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; but in reality the water is one. Do you see my point? Well, whatever is, is the Mother - isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people only make a show of love for selfish ends."
  

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  24:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the Divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -- of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.
  

1.01 - Two Powers Alone, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  2:But the supreme Grace will act only in the conditions of the Light and the Truth; it will not act in conditions laid upon it by the Falsehood and the Ignorance. For if it were to yield to the demands of the Falsehood, it would defeat its own purpose.
  3:These are the conditions of the Light and Truth, the sole conditions under which the highest Force will descend; and it is only the very highest supramental Force descending from above and opening from below that can victoriously handle the physical Nature and annihilate its difficulties . . . There must be a total and sincere surrender; there must be an exclusive self-opening to the Divine Power; there must be a constant and integral choice of the Truth that is descending, a constant and integral rejection of the falsehood of the mental, vital and physical Powers and Appearances that still rule the earth-Nature.
  4:The surrender must be total and seize all the parts of the being. It is not enough that the psychic should respond and the higher mental accept or even the inner vital submit and the inner physical consciousness feel the influence. There must be in no part of the being, even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or refuses.
  --
  8:If each time the Power intervenes and brings in the Truth, you turn your back on it and call in again the falsehood that has been expelled, it is not the divine Grace that you must blame for failing you, but the falsity of your own will and the imperfection of your own surrender.
  9:If you call for the Truth and yet something in you chooses what is false, ignorant and undivine or even simply is unwilling to reject it altoge ther, then always you will be open to attack and the Grace will recede from you. Detect first what is false or obscure in you and persistently reject it, then alone can you rightly call for the Divine Power to transform you.
  10:Do not imagine that truth and falsehood, light and darkness, surrender and selfishness can be allowed to dwell together in the house consecrated to the Divine. The transformation must be integral, and integral therefore the rejection of all that withstands it.
  11:Reject the false notion that the Divine Power will do and is bound to do everything for you at your demand and even though you do not satisfy the conditions laid down by the Supreme. Make your surrender true and complete, then only will all else be done for you.
  12:Reject too the false and indolent expectation that the Divine Power will do even the surrender for you. The Supreme demands your surrender to her, but does not impose it: you are free at every moment, till the irrevocable transformation comes, to deny and to reject the Divine or to recall your self-giving, if you are willing to suffer the spiritual consequence. Your surrender must be self-made and free; it must be the surrender of a living being, not of an inert automaton or mechanical tool.
  13:An inert passivity is constantly confused with the real surrender, but out of an inert passivity nothing true and powerful can come. It is the inert passivity of physical Nature that leaves it at the mercy of every obscure or undivine influence. A glad and strong and helpful submission is demanded to the working of the Divine Force, the obedience of the illumined disciple of the Truth, of the inner Warrior who fights against obscurity and falsehood, of the faithful servant of the Divine.

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   But man in the strength of his ignorance and arrogance does not recognise this Goddess. Human power, we have said, is a reflection, a shadow of the Divine Power but most often it is a deformed, a perverted Divine Power. Man is full of his egoistic vital self-confidence: he believes it is his own will that is realising all, all which is achieved here; whatever he has creater it is through the might of his own merit and whatever new creations will be done in the future will be through the Grace of his own genius. A mighty vital selfhood obscures his consciousness and he sees nothing else, understands nothing else beyond the reach of that limited vision. This is the Rakshasa, this is the Asura in man. Here is his philosophy of life:
  
  --
  
   So this vital being in man in his Rakshasic hunger and Asuric self-conceit rejects the Divine Power that is in fact behind him too, supporting him. The Goddess, in the wake of her predecessor, goes back from where she came, leaving however a consoling word, assuring that one day she will return; she will bide her time. For one day,
  

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The Vaishnava form of Vedantism which has laid most stress upon this conception expresses the relation of God in man to man in God by the double figure of Nara-Narayana, associated historically with the origin of a religious school very similar in its doctrines to the teaching of the Gita. Nara is the human soul which, eternal companion of the Divine, finds itself only when it awakens to that companionship and begins, as the Gita would say, to live in God. Narayana is the divine Soul always present in our humanity, the secret guide, friend and helper of the human being, the "Lord who abides within the heart of creatures" of the Gita; when within us the veil of that secret sanctuary is withdrawn and man speaks face to face with God, hears the divine voice, receives the divine light, acts in the Divine Power, then becomes possible the supreme uplifting of the embodied human conscious-being into the unborn and eternal. He becomes capable of that dwelling in God and giving up of his whole consciousness into the Divine which the Gita upholds as the best or highest secret of things, uttamam rahasyam. When
  1

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   When the Divine Power the Supramental Shakti works, She establishes harmony between the various instruments of nature and also harmony in the whole of our life. R and people like him feel that such a harmonisation of the being is a limitation. But it is not a limitation because that action is in keeping with the truth of our being and our becoming.
  
  --
  
   Really speaking, this Yoga is not done by the power of man; it is done by the Divine Power and so it can bring about every change in the capacity of the sadhak.
  

1.04 - Money, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  8:In the supramental creation the money-force has to be restored to the Divine Power and used for a true and beautiful and harmonious equipment and ordering of a new divinised vital and physical existence in whatever way the Divine Mother herself decides in her creative vision. But first it must be conquered back for her and those will be strongest for the conquest who are in this part of their nature strong and large and free from ego and surrendered without any claim or withholding or hesitation, pure and powerful channels for the Supreme Puissance.
  

1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  Those sick souls who try out a physician and receive help from him, and then abandon him out of preference for another before they are completely healed, deserve every punishment from God. Do not run from the hand of him who has brought you to the Lord, for you will never in your life esteem anyone like him.
  It is dangerous for an inexperienced soldier to leave his regiment and engage in single combat. And it is not without peril for a monk to attempt the solitary life before he has had much experience and practice in the struggle with the animal passions. The one subjects his body to danger, the other risks his soul. Two are better than one, says Scripture.3 That is to say, It is better for a son to be with his father, and to struggle with his attachments with the help of the Divine Power of the Holy Spirit. He who deprives a blind man of his leader, a flock of its shepherd, a lost man of his guide, a child of its father, a patient of his doctor, a ship of its pilot, imperils all. And he who attempts unaided to struggle with the spirits gets killed by them.
  

1.04 - The Divine Mother - This Is She, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  Next in magnitude comes the Press. Today the Ashram Printing Press holds a premier place in India. That is because the Mother set from the very start the ideal of perfection before her and exacted from the workers that ideal. Kinds of business run on a commercial basis there are many outside, but here the ideal is quite different, as I have stated. This is what the Mother recently told the manager of the Press, "If any part of the world makes a demand for perfection in printing, it should be able to say to itself, The Pondicherry Ashram Press fulfils the ideal." Yet this Press began as some big establishments have done, in a very humble way; I don't know how the proposal was mooted that we must have a Press of our own to publish mainly Sri Aurobindo's books. The Mother caught the idea at once. But how to start, was the question. It was not so much the money that was wanting, as men of knowledge and experience in this field. She would not engage workers from outside; it must be run by the Ashram inmates. We had at that time made some connection with the Hyderabad Government through Sir Akbar Hydari who was instrumental in, procuring a donation from the Nizam's Government for Golconde, hence the name[3]. This connection opened the channel for an experienced officer of the Government to come and give a start to our Press. As soon as things began moving, the Mother put all her available force into it and bundled off sadhaks and sadhikas old and young, philosopher, scholar, professor, whoever was at hand, to the Press. Naturally, many difficulties cropped up; quarrels, disharmony, complaints human conflicts instead of natural calamities. The Mother was certainly prepared for them, for she knows our human nature, also that it is through work that it has to be changed, not through the escape-gate of inaction. We heard from time to time the Mother reporting about these troubles to Sri Aurobindo. With his silent Purusha-like support, and her regular visits to the Press, the initial difficulties were gradually overcome and a modicum of harmony established. One after another, Sri Aurobindo's books began to come out. Thus with our raw but energetic young band and a handful of trained paid workers, this institution was built up piecemeal, illustrating the Mother's method of working, the ideal to be achieved, and Sri Aurobindo's dictum that things must grow out of life itself, not according to a set mental pattern. In our case, of course, the process was sustained by a directly acting Divine Force. "All can be done if the God-touch is there." In fact all our institutions, the Ashram itself, have grown up in this way, from scratch, and Auroville is the latest example. We must remember, however, that activity by itself, of whatever kind, is of secondary importance, but "taken as pan of the sadhana offered to the Divine or done with the consciousness or faith that it is done by the Divine Power" that is the important point.
  

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  Next, it is to Indra that he turns. I have already said that in my view Indra is the master of mental force. Let us see whether there is anything here to contradict the hypothesis. Indra yahi chitrabhano suta ime tu ayavah, Anwibhis tana putasah. Indrayahi dhiyeshito viprajutah sutavatah Upa brahmani vaghatah. Indrayahi tutujana upa brahmani harivah Sute dadhishwa nas chanah. There are several important words here that are doubtful in their sense, anwi, tana, vaghatah, brahmani; but none of them are of importance for our present purpose except brahmani. For reasons I shall give in the proper place I do not accept Brahma in the Veda as meaning speech of any kind, but as either soul or a mantra of the kind afterwards called dhyana, the object of which was meditation and formation in the soul of the Divine Power meditated on whether in an image or in his qualities. It is immaterial which sense we take here. Indra, sings the Rishi, arrive, O thou of rich and varied light, here are these life-streams poured forth, purified, with vital powers, with substance. Arrive, O Indra, controlled by the understanding, impelled forward in various directions to my soul faculties, I who am now full of strength and flourishing increase. Arrive, O Indra, with protection to my soul faculties, O dweller in the brilliance, confirm our delight in the nectar poured. It seems to me that the remarkable descriptions dhiyeshito viprajutah are absolutely conclusive, that they prove the presence of a subjective Nature Power, not a god of rain & tempest, & prove especially a mind-god. What is it but mental force which comes controlled by the understanding and is impelled forward by it in various directions? What else is it that at the same time protects by its might the growing & increasing soul faculties from impairing & corrupting attack and confirms, keeps safe & continuous the delight which the Aswins have brought with them? The epithets chitrabhano, harivas become at once intelligible and appropriate; the god of mental force has indeed a rich and varied light, is indeed a dweller in the brilliance. The progress of the thought is clear. Madhuchchhanda, as a result of Yogic practice, is in a state of spiritual & physical exaltation; he has poured out the nectar of vitality; he is full of strength & ecstasy This is the sacrifice he has prepared for the gods. He wishes it to be prolonged, perhaps to be made, if it may now be, permanent. The Aswins are called to give & take the delight, Indra to supply & preserve that mental force which will sustain the delight otherwise in danger of being exhausted & sinking by its own fierceness rapidly consuming its material in the soul faculties. The state and the movement are one of which every Yogin knows.
  

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  But the true essence of sacrifice is not self-immolation, it is self-giving; its object not self-effacement, but self-fulfilment; its method not self-mortification, but a greater life, not self-mutilation, but a transformation of our natural human parts into divine members, not self-torture, but a passage from a lesser satisfaction to a greater Ananda. There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the Divine Power and Presence.
  

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     For the same reason the ethical solution is insufficient; for an ethical rule merely puts a bit in the mouth of the wild horses of Nature and exercises over them a difficult and partial control, but it has no power to transform Nature so that she may move in a secure freedom fulfilling the intuitions that proceed from a divine self-knowledge. At best its method is to lay down limits, to coerce the devil, to put the wall of a relative and very doubtful safety around us. This or some similar device of self-protection may be necessary for a time whether in ordinary life or in Yoga; but in Yoga it can only be the mark of a transition. A fundamental transformation and a pure wideness of spiritual life are the aim before us and, if we are to reach it, we must find a deeper solution, a surer supra-ethical dynamic principle. To be spiritual within, ethical in the outside life, this is the ordinary religious solution, but it is a compromise; the spiritualisation of both the inward being and the outward life and not a compromise between life and the spirit is the goal of which we are the seekers. Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control and the limited erring mind is not and cannot be the free and everluminous Spirit. It is equally impossible to accept the gospel that makes life the one aim, takes its elements fundamentally as they are and only calls in a half-spiritual or pseudo-spiritual light to flush and embellish it. Inadequate too is the very frequent attempt at a misalliance between the vital and the spiritual, a mystic experience within with an aestheticised intellectual and sensuous Paganism or exalted hedonism outside leaning upon it and satisfying itself in the glow of a spiritual sanction; for this too is a precarious and never successful compromise and it is as far from the divine Truth and its integrality as the puritanic opposite. These are all stumbling solutions of the fallible human mind groping for a transaction between the high spiritual summits and the lower pitch of the ordinary mind-motives and life-motives. Whatever partial truth may be hidden behind them, that truth can only be accepted when it has been raised to the spiritual level, tested in the supreme Truth-Consciousness and extricated from the soil and error of the Ignorance.
     In sum, it may be safely affirmed that no solution offered can be anything but provisional until a supramental Truth-Consciousness is reached by which the appearances of things are put in their place and their essence revealed and that in them which derives straight from the spiritual essence. In the meanwhile our only safety is to find a guiding law of spiritual experience -- or else to liberate a light within that can lead us on the way until that greater direct Truth-Consciousness is reached above us or born within us. For all else in us that is only outward, all that is not a spiritual sense or seeing, the constructions, representations or conclusions of the intellect, the suggestions or instigations of the Life-force, the positive necessities of physical things are sometimes half-lights, sometimes false lights that can at best only serve for a while or serve a little and for the rest either detain or confuse us. The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and comm and and dynamic presence of the Divine shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-Consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga.
     In accordance with the triple character of the sacrifice we may divide works too into a triple order, the works of Knowledge, the works of Love, the works of the Will-in-Life, and see how this more plastic spiritual rule applies to each province and effects the transition from the lower to the higher nature.

1.06 - Agni and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  Agni in the Veda is always presented in the double aspect of force and light. He is the Divine Power that builds up the worlds, a power which acts always with a perfect knowledge, for it is jatavedas, knower of all births, visvani vayunani vidvan,
  - it knows all manifestations or phenomena or it possesses all forms and activities of the divine wisdom. Moreover it is repeatedly said that the gods have established Agni as the immortal in mortals, the Divine Power in man, the energy of fulfilment through which they do their work in him. It is this work which is symbolised by the sacrifice.
  
  --
  "Let him come, a god with the gods." The emphasis given to the idea of divinity by this repetition, devo devebhir, becomes intelligible when we recall the standing description of Agni as the god in human beings, the immortal in mortals, the divine guest. We may give the full psychological sense by translating,
  "Let him come, a divine power with the Divine Powers." For in the external sense of the Veda the Gods are universal powers of physical Nature personified; in any inner sense they must be universal powers of Nature in her subjective activities, Will,
  Mind, etc. But in the Veda there is always a distinction between the ordinary human or mental action of these puissances, manus.vat, and the divine. It is supposed that man by the right use of their mental action in the inner sacrifice to the gods can convert them into their true or divine nature, the mortal can

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  16:Avoid also the error of the ignorant mind's demand on the Divine Power to act always according to our crude surface notions of omniscience and omnipotence. For our mind clamours to be impressed at every turn by miraculous power and easy success and dazzling splendour; otherwise it cannot believe that here is the Divine. The Mother is dealing with the Ignorance in the fields of the Ignorance; she has descended there and is not all above. Partly she veils and partly she unveils her knowledge and her power, often holds them back from her instruments and personalities and follows that she may transform them the way of the seeking mind, the way of the aspiring psychic, the way of the battling vital, the way of the imprisoned and suffering physical nature. There are conditions that have been laid down by a Supreme Will, there are many tangled knots that have to be loosened and cannot be cut abruptly asunder. The Asura and Rakshasa hold this evolving earthly nature and have to be met and conquered on their own terms in their own longconquered fief and province; the human in us has to be led and prepared to transcend its limits and is too weak and obscure to be lifted up suddenly to a form far beyond it. The Divine Consciousness and Force are there and do at each moment the thing that is needed in the conditions of the labour, take always the step that is decreed and shape in the midst of imperfection the perfection that is to come. But only when the supermind has descended in you can she deal directly as the supramental Shakti with supramental natures. If you follow your mind, it will not recognise the Mother even when she is manifest before you. Follow your soul and not your mind, your soul that answers to the Truth, not your mind that leaps at appearances; trust the Divine Power and she will free the godlike elements in you and shape all into an expression of Divine Nature.
  

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  22:The fact is that when we have reached the cult of absolute ethical qualities and erected the categorical imperative of an ideal law, we have not come to the end of our search or touched the truth that delivers. There is, no doubt, something here that helps us to rise beyond limitation by the physical and vital man in us, an insistence that overpasses the individual and collective needs and desires of a humanity still bound to the living mud of Matter in which it took its roots, an aspiration that helps to develop the mental and moral being in us: this new sublimating element has been therefore an acquisition of great importance; its workings have marked a considerable step forward in the difficult evolution of terrestrial Nature. And behind the inadequacy of these ethical conceptions something too is concealed that does attach to a supreme Truth; there is here the glimmer of a light and power that are part of a yet unreached divine Nature. But the mental idea of these things is not that light and the moral formulation of them is not that power. These are only representative constructions of the mind that cannot embody the divine spirit which they vainly endeavour to imprison in their categorical formulas. Beyond the mental and moral being in us is a greater divine being that is spiritual and supramental; for it is only through a large spiritual plane where the mind's formulas dissolve in a white flame of direct inner experience that we can reach beyond mind and pass from its constructions to the vastness and freedom of the supramental realities. There alone can we touch the harmony of the Divine Powers that are poorly mispresented to our mind or framed into a false figure by the conflicting or wavering elements of the moral law. There alone the unification of the transformed vital and physical and the illumined mental man becomes possible in that supramental Spirit which is at once the secret source and goal of our mind and life and body. There alone is there any possibility of an absolute justice, love and right - far other than that which we imagine - at one with each other in the light of a supreme divine knowledge. There alone can there be a reconciliation of the conflict between our members.
  

1.1.01 - Seeking the Divine, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the
  Divine Light and Truth, the Divine Power and Force, the Divine
  Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a
  --
  - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent
  Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can begin with either, the one that one feels most natural and easy to follow.
  

1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  *
  Power means strength and force, Shakti, which enables one to face all that can happen and to stand and overcome, also to carry out what the Divine Will proposes. It can include many things, power over men, events, circumstances, means etc. But all this not of the mental or vital kind, but by an action through unity of consciousness with the Divine and with all things and beings. It is not an individual strength depending on certain personal capacities, but the Divine Power using the individual as an instrument. It has no special relation to occult siddhis.
  

1.1.02 - The Aim of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  The sadhana of this Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart, and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.
  

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #unset
  is part of the divine manifestation; the divine manifestation
  is the work of the Divine Power, the Consciousness/Force,
  also called the Great Mother, or known as Maya, Prakriti,

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  I have thus dwelt on the fragility of the European theory in this introduction because I wish to avoid in the body of the volume the burden of adverse discussion with other theories & rival interpretations. I propose to myself an entirely positive method,the development of a constructive rival hypothesis, not the disproof of those which hold the field. But, since they do hold the field, I am bound to specify before starting those general deficiencies in them which disqualify them at least from prohibiting fresh discussion and shutting out an entirely new point of departure. Possibly Sayana is right and the Vedas are only the hymn-book of a barbarous & meaningless mythological ritual. Possibly, the European theory is more correct and the Vedic religion & myth was of the character of a materialistic Nature worship & the metaphorical, poetical & wholly fanciful personification of heavenly bodies & forces of physical Nature. But neither of these theories is so demonstrably right, that other hypotheses are debarred from appearing and demanding examination. Such a new hypothesis I wish to advance in the present volume. The gods of the Veda are in my view Nature Powers, but Powers at once of moral & of physical Nature, not of physical Nature only; moreover their moral aspect is the substantial part of their physiognomy, the physical though held to be perfectly real & effective, is put forward mainly as a veil, dress or physical type of their psychological being. The ritual of the Veda is a symbolic ritual supposed by those who used it to be by virtue of its symbolism practically effective of both inner & outer results in life & the world. The hymnology of the Veda rests on the ancient theory that speech is in itself both morally & physically creative & effective, the secret executive agent of the Divine Powers in manifesting & compelling mental & material phenomena. The substance of the Vedic hymns is the record of certain psychological experiences which are the natural results, still attainable & repeatable in our own experience, of an ancient type of Yoga practised certainly in India, practised probably in ancient Greece, Asia Minor & Egypt in prehistoric times. Finally, the language of the Vedas is an ambiguous tongue, with an ambiguity possible only to the looser fluidity belonging to the youth of human speech & deliberately used to veil the deeper psychological meaning of the Riks. I hold that it was the traditional knowledge of this deep religious & psychological character of the Vedas which justified in the eyes of the ancient Indians the high sanctity attached to them & the fixed idea that these were the repositories of an august, divine & hardly attainable truth.
  

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     There is another greater step to be taken after the surrender of our instrumental ego to the Divine shakti. It is not enough to know her as the one Cosmic Force that moves us and all creatures on the planes of mind, life and Matter; for this is the lower Nature and, although the Divine Knowledge, Light, Power are there concealed and at work in the Ignorance and can break partly its veil and manifest something of their true character or descend from above and uplift these inferior workings, yet, even if we realise the One ill a spiritualised mind, a spiritualised life-movement, a spiritualised body-consciousness, an imperfection remains in the dynamic parts. There is a stumbling response to the Supreme Power, a veil over the face of the Divine, a constant mixture of the Ignorance. It is only when we open to the Divine shakti in the truth of her force which transcends this lower prakriti that we can be perfect instruments of her power and knowledge.
     Not only liberation but perfection must be the aim of the Karmayoga. The Divine works through our nature and according to our nature; if our nature is imperfect, the work also will be imperfect, mixed, inadequate. Even it may be marred by gross errors, falsehoods, moral weaknesses, diverting influences. The work of the Divine will be done in us even then, but according to our weakness, not according to the strength and purity of its source. If ours were not an integral Yoga, if we sought only the liberation of the self within us or the motionless existence of Purusha separated from prakriti, this dynamic imperfection might not matter. Calm, untroubled, not depressed, not elated, refusing to accept the perfection or imperfection, fault or merit, sin or virtue as ours, perceiving that it is the modes of Nature working in the field of her modes that make this mixture, we could withdraw into the silence of the spirit and, pure, untouched, witness only the workings of prakriti. But in an integral realisation this can only be a step on the way, not our last resting-place. For we aim at the divine realisation not only in the immobility of the Spirit, but also in the movement of Nature. And this cannot be altoge ther until we can feel the presence and power of the Divine in every step, motion, figure of our activities, in every turn of our will, in every thought, feeling and impulse. No doubt, we can feel that in a sense even in the nature of the Ignorance, but it is the Divine Power and Presence in a disguise, a diminution, an inferior figure. Ours is a greater demand, that our nature shall be a power of the Divine in the Truth of the Divine, in the Light, in the force of the eternal self-conscient Will, in the wideness of the sempiternal Knowledge.
     After the removal of the veil of ego, the removal of the veil of Nature and her inferior modes that govern our mind, life and body. As soon as the limits of the ego begin to fade, we see how that veil is constituted and detect the action of cosmic Nature in us, and in or behind cosmic Nature we sense the presence of the cosmic Self and the dynamisms of the world-pervading Ishwara. The Master of the instrument stands behind all this working, and even within the working there is his touch and the drive of a great guiding or disposing Influence. It is no longer ego or ego-force that we serve; we obey the World-Master and his evolutionary impulse. At each step we say in the language of the Sanskrit verse, "Even as I am appointed by Thee seated in my heart, so, 0 Lord, I act." But still this action may be of two very different kinds, one only illumined, the other transformed and uplifted into a greater supernature. For we may keep on in the way of action upheld and followed by our nature when by her and her illusion of egoism we were "turned as if mounted on a machine," but now with a perfect understanding of the mechanism and its utilisation for his world purposes by the Master of works whom we feel behind it. This is indeed as far as even many great Yogis have reached on the levels of spiritualised mind; but it need not be so always, for there is a greater supramental possibility. It is possible to rise beyond spiritualised mind and to act spontaneously in the living presence of the original divine Truth-Force of the Supreme Mother Our motion one with her motion and merged in it, our will one with her will, our energy absolved
  --
     But that is the end of a long and difficult journey, and the Master of works does not wait till then to meet the seeker on the path of Yoga and put his secret or half-shown Hand upon him and upon his inner life and actions. Already he was there in the world as the Originator and Receiver of works behind the dense veils of the Inconscient, disguised in force of Life, visible to the Mind through symbol godheads and figures. It may well be in these disguises that he first meets the soul destined to the way of the integral Yoga. Or even, wearing still vaguer masks, he may be conceived by us as an Ideal or mentalised as an abstract Power of Love, Good, Beauty or Knowledge; or, as we turn our feet towards the Way, he may come to us veiled as the call of Humanity or a Will in things that drives towards the deliverance of the world from the grasp of Darkness and Falsehood and Death and Suffering-the great quaternary of the Ignorance. Then, after we have entered the path, he envelops us with his wide and mighty liberating Impersonality or moves near to us with the face and form of a personal Godhead. In and around us we feel a Power that upholds and protects and cherishes; we hear a Voice that guides; a conscious Will greater than ourselves rules us; an imperative Force moves our thought and actions and our very body; an ever-widening Consciousness assimilates ours, a living Light of Knowledge lights all within, or a Beatitude invades us; a Mightiness presses from above, concrete, massive and overpowering, and penetrates and pours itself into the very stuff of our nature; a Peace sits there, a Light, a Bliss, a Strength, a Greatness. Or there are relations, personal, intimate as life itself, sweet as love, encompassing like the sky, deep like deep waters. A Friend walks at our side; a Lover is with us in our heart's secrecy; a Master of the Work and the Ordeal points our way; a Creator of things uses us as his instrument; we are in the arms of the eternal Mother All these more seizable aspects in which the Ineffable meets us are truths and not mere helpful symbols or useful imaginations; but as we progress, their first imperfect formulations in our experience yield to a larger vision of the one Truth that is behind them. At each step their mere mental masks are shed and they acquire a larger, a profounder, a more intimate significance. At last on the supramental borders all these Godheads combine their sacred forms and, without at all ceasing to be, coalesce together. On this path the Divine Aspects have not revealed themselves only in order to be cast away, they are not temporary spiritual conveniences or compromises with an illusory Consciousness or dream-figures mysteriously cast upon us by the incommunicable superconscience of the Absolute; on the contrary, their power increases and their absoluteness reveals itself as they draw near to the Truth from which they issue.
     For that now superconscient Transcendence is a Power as well as an Existence. The supramental Transcendence is not a vacant Wonder, but an inexpressible which contains for ever all essential things that have issued from it; it holds them there in their supreme everlasting reality and their own characteristic absolutes. The diminution, division, degradation that create here the sense of an unsatisfactory puzzle, a mystery of Maya, themselves diminish and fall from us in, our ascension, and the Divine Powers assume their real forms and appear more and more as the terms of a Truth in process of realisation here. A soul of the Divine is here slowly awaking out of its involution and concealment in the material Inconscience. The Master of our works is not a Master of illusions, but a supreme Reality who is working out his self-expressive realities delivered slowly from the cocoons of the Ignorance in which for the purposes of an evolutionary manifestation they were allowed for a while to slumber. For the supramental Transcendence is not a thing absolutely apart and unconnected with our present existence. It is a greater Light out of which all this has come for the adventure of the Soul lapsing into the Inconscience and emerging out of it, and, while that adventure proceeds, it waits superconstient above our minds till it can become conscious in us. Hereafter it will unveil itself and by the unveiling reveal to us all the significance of our own being and our works; for it will disclose the Divine whose fuller manifestation in the world will release and accomplish that covert significance.
     In that disclosure the Transcendent Divine will be more and more made known to us as the supreme Existence and the Perfect Source of all that we are; but equally we shall see him as a Master of works and creation prepared to pour out more and more of himself into the field of his manifestation. The cosmic consciousness and its action will appear no longer as a huge regulated Chance, but as a field of the manifestation; there the Divine is seen as a presiding and pervading Cosmic Spirit who receives all out of the Transcendence and develops what descends into forms that are now an opaque disguise or a baffling half-disguise, but destined to be a transparent revelation. The individual consciousness will recover its true sense and action; for it is the form of a Soul sent out from the Supreme and, in spite of all appearances, a nucleus or nebula in which the Divine Mother Force is at work for the victorious embodiment of the timeless and formless Divine in Time and Matter. This will reveal itself slowly to our vision and experience as the will of the Master of works and as their own ultimate significance, which alone gives to world-creation and to our own action in the world a light and a meaning. To recognise that and to strive towards its effectuation is the whole burden of the Way of Divine Works in the integral Yoga.

WORDNET


































IN WEBGEN [10000/0]



change font "color":
change "background-color":
change "font-family":
change "padding": 376595 site hits