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


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

TOPICS

AUTH

BOOKS
The_Yoga_Sutras

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.02_-_The_Three_Steps_of_Nature
03.11_-_True_Humility
05.01_-_Of_Love_and_Aspiration
05.19_-_Lone_to_the_Lone
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.06_-_The_Literal_Qabalah
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.25_-_The_Knot_of_Matter
1.3.04_-_Peace
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
1969-07-23
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_The_Eternal_and_the_Individual
2.04_-_The_Divine_and_the_Undivine
2.05_-_Renunciation
2.05_-_The_Divine_Truth_and_Way
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_God_in_Power_of_Becoming
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.12_-_The_Way_and_the_Bhakta
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.22_-_The_Supreme_Secret
2.27_-_The_Gnostic_Being
3.00.2_-_Introduction
3.01_-_Love_and_the_Triple_Path
3.06_-_Thought-Forms_and_the_Human_Aura
3.07_-_The_Divinity_Within
3.09_-_Of_Silence_and_Secrecy
4.16_-_The_Divine_Shakti
4.20_-_The_Intuitive_Mind
4.2.4_-_Time_and_CHange_of_the_Nature
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Talks_With_Sri_Aurobindo_1
Verses_of_Vemana

PRIMARY CLASS

God
SEE ALSO

SIMILAR TITLES
the Divine Self

DEFINITIONS



QUOTES [8 / 8 - 16 / 16]


KEYS (10k)

   7 Sri Aurobindo
   1 Israel Regardie

NEW FULL DB (2.4M)

   7 Sri Aurobindo
   2 Israel Regardie

1:Love is the power and passion of the divine self-delight. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
2:Peace, purity and silence can be felt in all material things—for the Divine Self is there in all. ~ Sri Aurobindo, Letters on Yoga - II, Peace,
3:The divine Self in things is the sustaining Spirit of the present, the withdrawing Spirit of the past, the creative Spirit of the future. ~ Sri Aurobindo, Essays on the Gita, God in Power of Becoming,
4:The 'Intelligence of Will' denotes that this is the path where each individual 'created being' is 'prepared' for the spiritual quest by being made aware of the higher and divine 'will' of the creatoR By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self-fully immersed in the knowledge of 'the existence of the Primordial Wisdom.'
   ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life,
5:renunciation as a means :::
   Therefore renunciation must be for us merely an instrument and not an object; nor can it be the only or the chief instrument since our object is the fulfilment of the Divine in the human being, a positive aim which cannot be reached by negative means. The negative means can only be for the removal of that which stands in the way of the positive fulfilment. It must be a renunciation, a complete renunciation of all that is other than and opposed to the divine self-fulfilment and a progressive renunciation of all that is a lesser or only a partial achievement. We shall have no attachment to our life in the world; if that attachment exists, we must renounce it and renounce utterly; but neither shall we have any attachment to the escape from the world, to salvation, to the great self-annihilation; if that attachment exists, that also we must renounce and renounce it utterly.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 329,
6:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,
7:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
8:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],

*** NEWFULLDB 2.4M ***

1:The needs of the body are the needs of the divine self, which lives through the body. ~ B K S Iyengar
2:Love is the power and passion of the divine self-delight. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path,
3:Peace, purity and silence can be felt in all material things—for the Divine Self is there in all. ~ Sri Aurobindo, Letters on Yoga - II, Peace,
4:Nothing appears to be something. The human experience is a senseory organ for the divine self. Through these eyes, the divine gets to see itself in form. ~ Adyashanti
5:The divine Self in things is the sustaining Spirit of the present, the withdrawing Spirit of the past, the creative Spirit of the future. ~ Sri Aurobindo, Essays on the Gita, God in Power of Becoming,
6:Contrary to orthodox sources, which interpret Christ’s death as a sacrifice redeeming humanity from guilt and sin, this gnostic gospel sees the crucifixion as the occasion for discovering the divine self within. ~ Elaine Pagels
7:There are no solutions to life, but there is an experience of wholeness, of bliss, of being, of the deathlessness of the Divine Self, of Silence in all its multifacted, diamond splendor that heals all grief, all wounds, all questions. ~ Andrew Harvey
8:Neither this body am I, nor soul, Nor these fleeting images passing by, Nor concepts and thoughts, mental images, Nor yet sentiments and the psyche's labyrinth. Who then am I? A consciousness without origin, Not born in time, nor begotten here below. I am that which was, is and ever shall be, A jewel in the crown of the Divine Self, A star in the firmament of the luminous One. ~ Rumi
9:The “Intelligence of Will” denotes that this is the path where each individual “created being” is “prepared” for the spiritual quest by being made aware of the higher and divine “will” of the creator. By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self—fully immersed in the knowledge of “the existence of the Primordial Wisdom. ~ Israel Regardie
10:The 'Intelligence of Will' denotes that this is the path where each individual 'created being' is 'prepared' for the spiritual quest by being made aware of the higher and divine 'will' of the creatoR By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self-fully immersed in the knowledge of 'the existence of the Primordial Wisdom.'
   ~ Israel Regardie, A Garden Of Pomegranates: Skrying On The Tree Of Life,
11:Jesus put it well when he said, “You shall know the Truth, and the Truth shall make you free.” According to this understanding, a man is free insofar as he is cognizant of his essential identity with the Highest, and bound when he departs from the knowledge and awareness of his Divinity, identifying with the body/brain complex. He then succumbs to the rule of earthly necessity, and is moved willy-nilly by the causative forces inherent in Nature. He has the power, as the Divine Self, to will freely, unencumbered, uncompelled by circumstance; and, for that reason is responsible for his individual actions. ~ Swami Abhayananda
12:The “Intelligence of Will” denotes that this is the path where each individual “created being” is “prepared” for the spiritual quest by being made aware of the higher and divine “will” of the creator. By spiritual preparation (prayer, meditation, visualization, and aspiration), the student becomes aware of the higher will and ultimately attains oneness with the Divine Self—fully immersed in the knowledge of “the existence of the Primordial Wisdom.” The Hebrew letter Yod means “hand,” and it refers to the hand of the divine, extended to assist us. Yod is the primary letter whose shape forms the basis for all other Hebrew letters. ~ Israel Regardie
13:renunciation as a means :::
   Therefore renunciation must be for us merely an instrument and not an object; nor can it be the only or the chief instrument since our object is the fulfilment of the Divine in the human being, a positive aim which cannot be reached by negative means. The negative means can only be for the removal of that which stands in the way of the positive fulfilment. It must be a renunciation, a complete renunciation of all that is other than and opposed to the divine self-fulfilment and a progressive renunciation of all that is a lesser or only a partial achievement. We shall have no attachment to our life in the world; if that attachment exists, we must renounce it and renounce utterly; but neither shall we have any attachment to the escape from the world, to salvation, to the great self-annihilation; if that attachment exists, that also we must renounce and renounce it utterly.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, 329,
14:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,
15:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Surrender in Works - The Way of the Gita, [101],
16:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice.
   It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine.
   Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
   Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute.
   It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Sacrifice, the Triune Path and the Lord of the Sacrifice [111-114],

IN CHAPTERS



   10 Integral Yoga
   1 Theosophy
   1 Psychology
   1 Occultism


   26 Sri Aurobindo
   4 Nolini Kanta Gupta
   2 The Mother


   7 The Synthesis Of Yoga
   6 The Life Divine
   6 Essays On The Gita
   2 Essays Divine And Human


0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  That which Nature has evolved for us and has firmly founded is the bodily life. She has effected a certain combination and harmony of the two inferior but most fundamentally necessary elements of our action and progress upon earth, -
  Matter, which, however the too ethereally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting god in humanity. This is what is meant by the fable in the Aitareya Upanishad which tells us that the gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This equilibrium constitutes the basic status of Nature in man and is termed in the language of Yoga his gross body composed
  

03.11 - True Humility, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   It is not by repeating mea culpa ad infinitum that one can show one's true humility. In owning too much and too often one's sins, one may be just on the wrong side of virtue. There lurks a strain of vanity in self-maceration: the sinner in an overdose of self-pity almost feels himself saintly. Certainly, one must stand before oneself face to face, not hide or minimise or explain away one's errors and lapses, all one's omissions and commissions. But one need not brood over them, merely repenting and repining. One sees steadily, without flinching, what one actually is and then resolutely and sincerely takes to the ways and means of changing it, becoming what one has to be. A fall, the discovery of a new frailty should be an occasion not to chastise and punish yourself, thus to depress yourself and harden your nature, but to enthuse you with a fresh resolution, to rekindle your aspiration so that you may take another step forward. And, naturally, this you must do not with the sense that you can succeed or move forward by any inherent capacity of yoursyour failures are there always as standing eye-openers to you. No, it is not your self but the Divine Self that will come to your succour and lift you up tameva ea vute tanum swam to him alone it unveils its own body. That is the humility to be learnt. But it does not mean that you are to remain merely passive, inert you cannot but be that if you are only a weeping willow a dead-weight upon the force of Grace that would carry you up. Rather you should throw your weight, whatever it is, on the side of the Divine. An atmosphere of alacrity and happiness and goodwill goes a long way to the redemption and regeneration of the consciousness. This is demanded of you; the rest is the work of the Divine. It is under such conditions that the Divine's help becomes all the more speedy and effective. Otherwise, mere contrition and lamentation and self-torture mean, as I have said, a ballast, a burden upon the force of progress and purification; as Sri Krishna says in the Gita, by oppressing oneself one oppresses only the Divine within. Humility, in order to be true and sincere, need not be sour and dour in appearance or go about in sack-cloth and ashes. On the contrary, it can be smiling and buoyant: and it is so, because it is at ease, knowing that things will be donesome things naturally will be undone tooquietly, quickly, if necessary, and inevitably, provided the right consciousness, the right will within is maintained. The humble consciousness does not, of course, take credit for what is being done for it, nor does it concentrate wholly or chiefly on its utter futility and smallness. It feels small or helpless not in the sense as when one one feels weak and miserable and almost undone, but as a child feels, naturally and innocently, in the lap of it mother: only I perhaps it is more awake and self-conscious than the child mentality.
  

05.01 - Of Love and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The human self must yield, surrender and dissolve itself into the Divine Self.
  

05.19 - Lone to the Lone, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Some mystics and philosophers recently come into vogue (inspired or encouraged by the Christian or the Buddhist way of Realisation) have emphasised this outlook. But it has also been counterbalanced by another way of spiritual growth and fulfilment: we may call it the modern way, for it has been a pronounced characteristic of the modern consciousness. We referred in our previous essay to the Existentialist who has attracted so much attention in these days, the linchpin of whose philosophy is the value of the individual person, especially the individual personal in relation to each other. Kierkegaard, the Danish mystic, from whom this school is supposed to originate, speaks of the Absolute as the Single One that excludes and annuls all "others", the crowd. He lays especial emphasis upon complete solitariness and total renunciation as the very condition, sine qua non, of the soul's spiritual journey and yet characterises the singlenessof the one in terms that make of it an essential whole, an integer. Man must isolate himself from his phenomenal being, certainlyas the neti netiformula enjoins but also he must first find or become his real self, realise his true individuality before he can reach God, the Divine Self, identify himself with the Transcendent. It is only a freely and truly formed individual being that can give itself to the Divine or become one with it. This true individuality is indeed a solitary being away and apart from the crowd of personalities that surround itit has been called by the Indian mystics, the Purusha in the heart, no bigger than the thumb, the Dwarf Godhead (Vmana).
  
   When one is a member of the crowd, he has no personality or individuality, he is an amorphous mass, moving helplessly in the current of life, driven by Nature-force as it pleases her: spiritual life begins by withdrawing oneself from this flow of Ignorance and building up or taking cognisance of one's true person and being. When one possesses oneself integrally, is settled in the armature of one's spirit self, he has most naturally turned away from the inferior personalities of his own being and the comradeship also of people in bondage and ignorance. But then one need not stop at this purely negative poise: one can move up and arrive at a positive status, a new revaluation and reaffirmation. For when the Divine Selfhood is attained, one is no longer sole or solitary. Indeed, the solitariness or loneliness that is attri buted to the spiritual status is a human way of viewing the experience: that is the impression left on the normal mind consciousness when the Purusha soars out of it, upwards from the life of the world to the life of the Spirit. But the soul, the true spiritual being in the individual, is not and cannot be an isolated entity; the nature of the spiritual consciousness is first transcendence, no doubt, transcendence of the merely temporal and ephemeral, but it is also universalisation, that is to say, the cosmic realisation that has its classic expression in the famous mantra of the Gita, he who sees himself in other selves and other selves in his own self. In that status "own" and "other" are not distinct or contrary things, but aspects of the one and the same reality, different stresses in one rhythm.
  

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the Divine Self and eternal Spirit; it is the
  Spirit that for ever transcends and guides this world-Nature.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.
  

1.06 - The Literal Qabalah, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  The whole word, comprising the totality of these explana- tions, is conceived by the Qabalah to represent the unre- generate man, who lives entirely in his body, eating, drinking, and copulating, etc. the Divine Self or the
  Yechidah has not yet made its appearance within him.

1.10 - Theodicy - Nature Makes No Mistakes, #Preparing for the Miraculous, #George Van Vrekhem, #unset
  Avatars enabling and supporting the evolution. This Love
  would also create the presence of the soul, the Divine Self,
  in the manifestation. Hidden in the lower evolution, it

1.15 - The Possibility and Purpose of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  (siddhi) that is born of works, - of works without knowledge,
  - is very swift and easy in the human world; it belongs indeed to that world alone. The other, the Divine Self-fulfilment in man by the sacrifice with knowledge to the supreme Godhead, is much more difficult; its results belong to a higher plane of existence and they are less easily grasped. Men therefore have to follow the fourfold law of their nature and works and on this plane of mundane action they seek the Godhead through his various qualities. But, says Krishna, though I am the doer of the fourfold works and creator of its fourfold law, yet I must be known also as the non-doer, the imperishable, the immutable Self. "Works affect me not, nor have I desire for the fruit of works;" for
  God is the impersonal beyond this egoistic personality and this strife of the modes of Nature, and as the Purushottama also, the impersonal Personality, he possesses this supreme freedom even in works. Therefore the doer of divine works even while following the fourfold law has to know and live in that which is beyond, in the impersonal Self and so in the supreme Godhead.

1.23 - Conditions for the Coming of a Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  
  Therefore a society which was even initially spiritualised would make the revealing and finding of the Divine Self in man the supreme, even the guiding aim of all its activities, its education, its knowledge, its science, its ethics, its art, its economical and political structure. As it was to some imperfect extent in the ancient Vedic times with the cultural education of the higher classes, so it would be then with all education. It would embrace all knowledge in its scope, but would make the whole trend and aim and the permeating spirit not mere worldly efficiency, though that efficiency would not be neglected, but this self-developing and self-finding and all else as its powers. It would pursue the physical and psychic sciences not in order merely to know the world and Nature in her processes and to use them for material human ends, but still more to know through and in and under and over all things the Divine in the world and the ways of the Spirit in its masks and behind them. It would make it the aim of ethics not to establish a rule of action whether supplementary to the social law or partially corrective of it, the social law that is after all only the rule, often clumsy and ignorant, of the biped pack, the human herd, but to develop the divine nature in the human being. It would make it the aim of Art not merely to present images of the subjective and objective world, but to see them with the significant and creative vision that goes behind their appearances and to reveal the Truth and Beauty of which things visible to us and invisible are the forms, the masks or the symbols and significant figures.
  
  A spiritualised society would treat in its sociology the individual, from the saint to the criminal, not as units of a social problem to be passed through some skilfully devised machinery and either flattened into the social mould or crushed out of it, but as souls suffering and entangled in a net and to be rescued, souls growing and to be encouraged to grow, souls grown and from whom help and power can be drawn by the lesser spirits who are not yet adult. The aim of its economics would be not to create a huge engine of production, whether of the competitive or the cooperative kind, but to give to mennot only to some but to all men each in his highest possible measure the joy of work according to their own nature and free leisure to grow inwardly, as well as a simply rich and beautiful life for all. In its politics it would not regard the nations within the scope of their own internal life as enormous State machines regulated and armoured with man living for the sake of the machine and worshipping it as his God and his larger self, content at the first call to kill others upon its altar and to bleed there himself so that the machine may remain intact and powerful and be made ever larger, more complex, more cumbrous, more mechanically efficient and entire. Neither would it be content to maintain these nations or States in their mutual relations as noxious engines meant to discharge poisonous gas upon each other in peace and to rush in times of clash upon each others armed hosts and unarmed millions, full of belching shot and men missioned to murder like war-planes or hostile tanks in a modern battlefield. It would regard the peoples as group-souls, the Divinity concealed and to be self-discovered in its human collectivities, group-souls meant like the individual to grow according to their own nature and by that growth to help each other, to help the whole race in the one common work of humanity. And that work would be to find the Divine Self in the individual and the collectivity and to realise spiritually, mentally, vitally, materially its greatest, largest, richest and deepest possibilities in the inner life of all and their outer action and nature.
  

1.25 - The Knot of Matter, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  11:This progressive development, this growing manifestation of the divine Consciousness and Force, Knowledge and Will that had lost itself in the ignorance and inertia of Matter, might well be a happy efflorescence proceeding from joy to greater and at last to infinite joy if it were not for the principle of rigid division from which Matter has started. The shutting up of the individual in his own personal consciousness of separate and limited mind, life and body prevents what would otherwise be the natural law of our development. It brings into the body the law of attraction and repulsion, of defence and attack, of discord and pain. For each body being a limited conscious-force feels itself exposed to the attack, impact, forceful contact of other such limited conscious-forces or of universal forces and, where it feels itself broken in upon or unable to harmonise the contacting and the recipient consciousness, it suffers discomfort and pain, is attracted or repelled, has to defend itself or to assail; it is constantly called upon to undergo what it is unwilling or unable to suffer. Into the emotional and the sense-mind the law of division brings the same reactions with the higher values of grief and joy, love and hatred, oppression and depression, all cast into terms of desire, and by desire into straining and effort, and by the straining into excess and defect of force, incapacity, the rhythm of attainment and disappointment, possession and recoil, a constant strife and trouble and unease. Into the mind as a whole, instead of a divine law of narrower truth flowing into greater truth, lesser light taken up into wider light, lower will surrendered to higher transforming will, pettier satisfaction progressing towards nobler and more complete satisfaction, it brings similar dualities of truth pursued by error, light by darkness, power by incapacity, pleasure of pursuit and attainment by pain of repulse and of dissatisfaction with what is attained; mind takes up its own affliction along with the affliction of life and body and becomes aware of the triple defect and insufficiency of our natural being. All this means the denial of Ananda, the negation of the trinity of Sachchidananda and therefore, if the negation be insuperable, the futility of existence; for existence in throwing itself out in the play of consciousness and force must seek that movement not merely for itself, but for satisfaction in the play, and if in the play no real satisfaction can be found, it must obviously be abandoned in the end as a vain attempt, a colossal mistake, a delirium of the self-embodying spirit.
  12:This is the whole basis of the pessimist theory of the world, - optimist, it may be, as to worlds and states beyond, but pessimist as to the earthly life and the destiny of the mental being in his dealings with the material universe. For it affirms that since the very nature of material existence is division and the very seed of embodied mind is self-limitation, ignorance and egoism, to seek satisfaction of the spirit upon earth or to seek an issue and divine purpose and culmination for the world-play is a vanity and delusion; only in a heaven of the Spirit and not in the world, or only in the Spirit's true quietude and not in its phenomenal activities can we reunite existence and consciousness with the Divine Self-delight. The Infinite can only recover itself by rejecting as an error and a false step its attempt to find itself in the finite. Nor can the emergence of mental consciousness in the material universe bring with it any promise of a divine fulfilment. For the principle of division is not proper to Matter, but to Mind; Matter is only an illusion of Mind into which Mind brings its own rule of division and ignorance. Therefore within this illusion Mind can only find itself; it can only travel between the three terms of the divided existence it has created: it cannot find there the unity of the Spirit or the truth of the spiritual existence.
  13:Now it is true that the principle of division in Matter can be only a creation of the divided Mind which has precipitated itself into material existence; for that material existence has no selfbeing, is not the original phenomenon but only a form created by an all-dividing Life-force which works out the conceptions of an all-dividing Mind. By working out being into these appearances of the ignorance, inertia and division of Matter the dividing Mind has lost and imprisoned itself in a dungeon of its own building, is bound with chains which it has itself forged. And if it be true that the dividing Mind is the first principle of creation, then it must be also the ultimate attainment possible in the creation, and the mental being struggling vainly with Life and Matter, overpowering them only to be overpowered by them, repeating eternally a fruitless cycle must be the last and highest word of cosmic existence. But no such consequence ensues if, on the contrary, it is the immortal and infinite Spirit that has veiled itself in the dense robe of material substance and works there by the supreme creative power of Supermind, permitting the divisions of Mind and the reign of the lowest or material principle only as initial conditions for a certain evolutionary play of the One in the Many. If, in other words, it is not merely a mental being who is hidden in the forms of the universe, but the infinite Being, Knowledge, Will which emerges out of Matter first as Life, then as Mind, with the rest of it still unrevealed, then the emergence of consciousness out of the apparently Inconscient must have another and completer term; the appearance of a supramental spiritual being who shall impose on his mental, vital, bodily workings a higher law than that of the dividing Mind is no longer impossible. On the contrary, it is the natural and inevitable conclusion of the nature of cosmic existence.

1.3.04 - Peace, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  153
   things - for the Divine Self is there in all.
  

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, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  
  The psychic world or plane of consciousness is that part of the world, the psychic being is that part of the being which is directly under the influence of the Divine Consciousness; the hostile forces cannot have even the remotest action upon it. It is a world of harmony, and everything moves in it from light to light and from progress to progress. It is the seat of the Divine Consciousness, the Divine Self in the individual being. It is a centre of light and truth and knowledge and beauty and harmony which the Divine Self in each of you creates by his presence, little by little; it is influenced, formed and moved by the Divine Consciousness of which it is a part and parcel. It is in each of you the deep inner being which you have to find in order that you may come in contact with the Divine in you. It is the intermediary between the Divine Consciousness and your external consciousness; it is the builder of the inner life, it is that which manifests in the outer nature the order and rule of the Divine Will. If you become aware in your outer consciousness of the psychic being within you and unite with it, you can find the pure Eternal Consciousness and live in it; instead of being moved by the Ignorance as the human being constantly is, you grow aware of the presence of an eternal light and knowledge within you, and to it you surrender and are integrally consecrated to it and moved by it in all things.
  

1969-07-23, #Agenda Vol 10, #unset, #Kabbalah
  
   The Asram is not a religious association. Those who are here come from all religions and some are of no religion. There is no creed or set of dogmas, no governing religious body; there are only the teachings of Sri Aurobindo and certain psychological practices of concentration and meditation, etc., for the enlarging of the consciousness, receptivity to the Truth, mastery over the desires, the discovery of the Divine Self and consciousness concealed within each human being, a higher evolution of the nature.8
  

20.01 - Charyapada - Old Bengali Mystic Poems, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
  
   The customer is the Divine Self, the true individual in man.
  

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  For the Maya of Brahman is at once the magic and the logic of an infinitely variable Oneness; if, indeed, there were only a rigid monotone of limited oneness and sameness, there would be no place for reason and logic, for logic consists in the right perceptions of relations: the highest work of reason is to find the one substance, the one law, the cementing latent reality connecting and unifying the many, the different, the discordant and disparate. All universal existence moves between these two terms, a diversification of the One, a unification of the many and diverse, and that must be because the One and the Many are fundamental aspects of the Infinite. For what the Divine Selfknowledge and All-knowledge brings out in its manifestation must be a truth of its being and the play of that truth is its Lila.
  
  --
  Again, if we remain absorbed in the Silence, the creative Consciousness and her works disappear into the Silence; Nature and the creation for us cease to exist or be real. On the other hand, if we look exclusively at the Being in its aspect of the sole-existent Person and Ruler, the Power or Shakti by which he does all things disappears into his uniqueness or becomes an attri bute of His cosmic personality; the absolute monarchy of the one Being becomes our perception of the universe. Both these experiences create many difficulties for the mind due to its nonperception of the reality of the Self-Power whether in quiescence or in action, or to a too exclusively negative experience of the
  Self, or to the too anthropomorphic character our conceptions attach to the Supreme Being as Ruler. It is evident that we are looking at an Infinite of which the Self-Power is capable of many movements, all of them valid. If we look again more largely and take account of both the impersonal and the personal truth of things as one truth, if in that light, the light of personality in impersonality, we see the biune aspect of Self and Self-Power, then in the Person Aspect a dual Person emerges, Ishwara-Shakti, the Divine Self and Creator and the Divine Mother and Creatrix of the universe; there becomes apparent to us the mystery of the masculine and feminine cosmic Principles whose play and interaction are necessary for all creation. In the superconscient truth of the Self-Existence these two are fused and implied in each other, one and indistinguishable, but in the spiritual-pragmatic truth of the dynamism of the universe, they emerge and become active; the Divine Mother Energy as the universal creatrix, Maya, Para-Prakriti, Chit-Shakti, manifests the cosmic Self and Ishwara and her own self-power as a dual principle; it is through her that the Being, the Self, the Ishwara, acts and he does nothing except by her; though his Will is implicit in her, it is she who works out all as the supreme Consciousness-Force who holds all souls and beings within her and as executive Nature; all exists and acts according to Nature, all is the Consciousness-Force manifesting and playing with the Being in millions of forms and movements into which she casts his existence. If we draw back from her workings, then all can fall into quiescence and we can enter into the silence, because she consents to cease from her dynamic activity; but it is in her quiescence and silence that we are quiescent and cease. If we would affirm our independence of
  Nature, she reveals to us the supreme and omnipresent power of the Ishwara and ourselves as beings of his being, but that power is herself and we are that in her supernature. If we would realise a higher formation or status of being, then it is still through her, through the Divine Shakti, the Consciousness-Force of the Spirit that it has to be done; our surrender must be to the Divine Being through the Divine Mother for it is towards or into the supreme Nature that our ascension has to take place and it can only be done by the supramental Shakti taking up our mentality and transforming it into her supramentality. Thus we see that there is no contradiction or incompatibility between these three aspects of Existence, or between them in their eternal status and the three modes of its Dynamis working in the universe. One Being, one Reality as Self bases, supports, informs, as Purusha or Conscious Being experiences, as Ishwara wills, governs and possesses its world of manifestation created and kept in motion and action by its own Consciousness-Force or Self-Power, - Maya, Prakriti, Shakti.
  --
  
  Here it becomes opportune to see how in this aspect of the Reality we must regard the relation we have discovered between the One and the Many; this amounts to a determination of the true connection between the individual and the Divine Being, between the Soul and the Ishwara. In the normal theistic conception the Many are created by God; made by him as a potter might make a vessel, they are dependent on him as are creatures on their creator. But in this larger view of the Ishwara the Many are themselves the Divine One in their inmost reality, individual selves of the supreme and universal Self-Existence, eternal as he is eternal but eternal in his being: our material existence is indeed a creation of Nature, but the soul is an immortal portion of the Divinity and behind it is the Divine Self in the natural creature. Still the One is the fundamental Truth of existence, the Many exist by the One and there is therefore an entire dependence of the manifested being on the Ishwara. This dependence is concealed by the separative ignorance of the ego which strives to exist in its own right, although at every step it is evidently dependent on the cosmic Power that created it, moved by it, a part of its cosmic being and action; this effort of the ego is clearly a misprision, an erroneous reflection of the truth of the self-existence that is within us. It is true that there is something in us, not in the ego but in the self and inmost being, that surpasses cosmic Nature and belongs to the Transcendence. But this too finds itself independent of Nature only by dependence on a higher Reality; it is through self-giving or surrender of soul and nature to the Divine Being that we can attain to our highest self and supreme Reality, for it is the Divine Being who is that highest self and that supreme Reality, and we are self-existent and eternal only in his eternity and by his self-existence. This dependence is not contradictory of the Identity, but is itself the door to the realisation of the Identity, - so that here again we meet that phenomenon of duality expressing unity, proceeding from unity and opening back into unity, which is the constant secret and fundamental operation of the universe. It is this truth of the consciousness of the Infinite that creates the possibility of all relations between the many and the One, among which the realisation of oneness by the mind, the presence of oneness in the heart, the existence of oneness in all the members is a highest peak, and yet it does not annul but confirms all the other personal relations and gives them their fullness, their complete delight, their entire significance. This too is the magic, but also the logic of the Infinite.
  

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Kabbalah
  the result of Avidya, false knowledge, due to defective action of
  the waking memory. So the apparent division of the Divine Self
  into many human selves, of the indivisible Paramatman into
  --
  many moralists is the highest effort of feeble human nature is to
  Vedanta only the first imperfect manifestation of the Divine Self
  in humanity. Vedanta embraces, harmonizes and yet overtops

2.03 - The Eternal and the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. The power of the individual to possess in his consciousness by self-knowledge his unity with the Transcendent and the universal, with the One Being and all beings and to live in that knowledge and transform his life by it, is that which makes the working out of the Divine Self-manifestation through the individual possible; and the arrival of the individual - not in one but in all - at the divine life is the sole conceivable object of the movement. The existence of the individual is not an error in some self of the Absolute which that self afterwards discovers; for it is impossible that the absolute self-awareness or anything that is one with it should be ignorant of its own truth and its own capacities and betrayed by that ignorance either into a false idea of itself which it has to correct or an impracticable venture which it has to renounce. Neither is the individual existence a subordinate circumstance in a divine play or Lila, a play which consists in a continual revolution through unending cycles of pleasure and suffering without any higher hope in the Lila itself or any issue from it except the occasional escape of a few from time to time out of their bondage to this ignorance. We might be compelled to hold that ruthless and disastrous view of God's workings if man had no power of self-transcendence or no power of transforming by self-knowledge the conditions of the play nearer and nearer to the truth of the divine Delight.
  

2.04 - The Divine and the Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Totality. To it we could apply the Greek saying, Theos ouk estin alla gignetai, the Divine is not yet in being, but is becoming. The true Divine would then be secret within us and perhaps supreme above us; to find the Divine within us and above us would be the real solution, to become perfect as That is perfect, to attain liberation by likeness to it or by attaining to the law of its nature, sadr.sya, sadharmya.
  If the human consciousness were bound to the sense of imperfection and the acceptance of it as the law of our life and the very character of our existence, - a reasoned acceptance that could answer in our human nature to the blind animal acceptance of the animal nature, - then we might say that what we are marks the limit of the Divine Self-expression in us; we might believe too that our imperfections and sufferings worked for the general harmony and perfection of things and console ourselves with this philosophic balm offered for our wounds, satisfied to move among the pitfalls of life with as much rational
  

2.05 - Renunciation, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Therefore renunciation must be for us merely an instrument and not an object; nor can it be the only or the chief instrument since our object is the fulfilment of the Divine in the human being, a positive aim which cannot be reached by negative means. The negative means can only be for the removal of that which stands in the way of the positive fulfilment. It must be a renunciation, a complete renunciation of all that is other than and opposed to the Divine Self-fulfilment and a progressive renunciation of all that is a lesser or only a partial achievement. We shall have no attachment to our life in, the world; if that attachment exists, we must renounce it and renounce utterly; but neither shall we have any attachment to the escape from the world, to salvation, to the great self-annihilation; if that attachment exists, that also we must renounce and renounce it utterly.
  

2.05 - The Divine Truth and Way, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  This divine Self contains all existences; all are situated in him, not materially in essence, but in that extended spiritual conception of self-being of which our too rigid notion of a material and etheric space is only a rendering in the terms of the physical mind and senses. In reality all even here is spiritual coexistence, identity and coincidence; but that is a fundamental truth which we cannot apply until we get back to the supreme consciousness. Till then such an idea would only be an intellectual concept to which nothing corresponds in our practical experience. We have to say, then, using these terms of relation in space and time, that the universe and all its beings exist in the Divine Self-existent as everything else exists in the spatial primacy of ether. "It is as the great, the all-pervading aerial principle dwells in the etheric that all existences dwell in Me, that is how you have to conceive of it," says the Teacher here to Arjuna. The universal existence is all-pervading and infinite and the Self-existent too is all-pervading and infinite; but the self-existent infinity is stable, static, immutable, the universal is an all-pervading movement, sarvatragah.. The Self is one, not many; but the universal expresses itself as all existence and is, as it seems, the sum of all existences. One is Being; the other is
  Power of Being which moves and creates and acts in the existence of the fundamental, supporting, immutable Spirit. The Self does not dwell in all these existences or in any of them; that is to say, he is not contained by any, - just as the ether here is not contained in any form, though all forms are derived ultimately from the ether. Nor is he contained in or constituted by all existences together - any more than the ether is contained in the mobile extension of the aerial principle or is constituted by the sum of its forms or its forces. But still in the movement also is the Divine; he dwells in the many as the Lord in each being.

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  He becomes of like nature and law of being with the Divine, sadharmyam agatah., transcendent even in universality of spirit, universal even in the individuality of mind, life and body. By this
  Yoga once perfected, undeviating and fixed, avikampena yogena yujyate, he is able to take up whatever poise of nature, assume whatever human condition, do whatever world-action without any fall from his oneness with the Divine Self, without any loss of his constant communion with the Master of existence.5
  This knowledge translated into the affective, emotional, temperamental plane becomes a calm love and intense adoration of the original and transcendental Godhead above us, the everpresent Master of all things here, God in man, God in Nature.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  He appears to us too in the universe as the universal spirit of
  Destruction, who seems to create only to undo his creations in the end, - "I am all-snatching Death," aham mr.tyuh. sarvaharah.. And yet his Power of becoming does not cease from its workings, for the force of rebirth and new creation ever keeps pace with the force of death and destruction, - "and I am too the birth of all that shall come into being." the Divine Self in things is the sustaining Spirit of the present, the withdrawing
  Spirit of the past, the creative Spirit of the future.

2.1.02 - Nature The World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  24
  The self which we have to perfect, is neither pure atman which is ever perfect nor the ego which is the cause of imperfection, but the Divine Self manifested in the shifting stream of Nature.
  

2.1.03 - Man and Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  
  This then must be our will in terrestrial existence - being mind in matter to grow into the Spirit, being man-animal to emerge into the Godhead, to expand out of our limited sense of existence into freedom and infinite wideness, out of the half figure of consciousness we have realised to be illumined into true consciousness, out of weakness to realise divine Mastery, out of the dual experience of pain and pleasure to emerge into possession of the cosmic Bliss of existence, out of the dull chrysalis of our limited selves to flower into oneness with the Divine Self that we are. For this is not an egoistic will in us but the meaning of the Divine Inhabitant for which he has undertaken bodily life and terrestrial existence.
  

2.12 - The Way and the Bhakta, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  He will have no attachment to person or thing, place or home; he will be content and well-satisfied with whatever surroundings, whatever relation men adopt to him, whatever station or fortune. He will keep a mind firm in all things, because it is constantly seated in the highest self and fixed for ever on the one divine object of his love and adoration. Equality, desirelessness and freedom from the lower egoistic nature and its claims are always the one perfect foundation demanded by the Gita for the great liberation. There is to the end an emphatic repetition of its first fundamental teaching and original desideratum, the calm soul of knowledge that sees the one self in all things, the tranquil egoless equality that results from this knowledge, the desireless action offered in that equality to the Master of works, the surrender of the whole mental nature of man into the hands of the mightier indwelling spirit. And the crown of this equality is love founded on knowledge, fulfilled in instrumental action, extended to all things and beings, a vast absorbing and allcontaining love for the Divine Self who is Creator and Master of the universe, suhr.dam sarva-bhutanam sarva-loka-mahesvaram.
  

2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  All views of existence that stop short of the Transcendence and ignore it must be incomplete accounts of the truth of being. The pantheistic view of the identity of the Divine and the Universe is a truth, for all this that is is the Brahman: but it stops short of the whole truth when it misses and omits the supracosmic Reality. On the other side, every view that affirms the cosmos only and dismisses the individual as a byproduct of the cosmic Energy, errs by laying too much emphasis on one apparent factual aspect of the world-action; it is true only of the natural individual and is not even the whole truth of that: for the natural individual, the nature-being, is indeed a product of the universal Energy, but is at the same time a nature-personality of the soul, an expressive formation of the inner being and person, and this soul is not a perishable cell or a dissoluble portion of the cosmic Spirit, but has its original immortal reality in the Transcendence. It is a fact that the cosmic Being expresses itself through the individual being, but also it is a truth that the Transcendental Reality expresses itself through both the individual existence and the Cosmos; the soul is an eternal portion of the Supreme and not a fraction of Nature. But equally any view that sees the universe as existent only in the individual consciousness must very evidently be a fragmentary truth: it is justified by a perception of the universality of the spiritual individual and his power of embracing the whole universe in his consciousness; but neither the cosmos nor the individual consciousness is the fundamental truth of existence; for both depend upon and exist by the transcendental Divine Being.
  This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at the same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender. On this side the dualistic and theistic views of existence which affirm the eternal real existence of God and the Soul and the eternal real existence and cosmic action of the Divine Energy, express also a truth of the integral existence; but their formulation falls short of the whole truth if it denies the essential unity of God and Soul or their capacity for utter oneness or ignores what underlies the supreme experience of the merger of the soul in the Divine Unity through love, through union of consciousness, through fusion of existence in existence.
  The manifestation of the Being in our universe takes the shape of an involution which is the starting-point of an evolution, - Matter the nethermost stage, Spirit the summit. In the descent into involution there can be distinguished seven principles of manifested being, seven gradations of the manifesting Consciousness of which we can get a perception or a concrete realisation of their presence and immanence here or a reflected experience. The first three are the original and fundamental principles and they form universal states of consciousness to which we can rise; when we do so, we can become aware of supreme planes or levels of fundamental manifestation or selfformulation of the spiritual reality in which is put in front the unity of the Divine Existence, the power of the Divine Consciousness, the bliss of the Divine Delight of existence, - not concealed or disguised as here, for we can possess them in their full independent reality. A fourth principle of supramental truth-consciousness is associated with them; manifesting unity in infinite multiplicity, it is the characteristic power of selfdetermination of the Infinite. This quadruple power of the supreme existence, consciousness and delight constitutes an upper hemisphere of manifestation based on the Spirit's eternal self-knowledge. If we enter into these principles or into any plane of being in which there is the pure presence of the Reality, we find in them a complete freedom and knowledge. The other three powers and planes of being, of which we are even at present aware, form a lower hemisphere of the manifestation, a hemisphere of Mind, Life and Matter. These are in themselves powers of the superior principles; but wherever they manifest in a separation from their spiritual sources, they undergo as a result a phenomenal lapse into a divided in place of the true undivided existence: this lapse, this separation creates a state of limited knowledge exclusively concentrated on its own limited worldorder and oblivious of all that is behind it and of the underlying unity, a state therefore of cosmic and individual Ignorance.

2.22 - The Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  549
   must be broken and we must feel ourselves one with all and infinite. But the ego is not the real person; when it has been dissolved there still remains the spiritual individual, there is still the eternal Jiva. The ego limitation disappears and the soul lives in a profound unity with the One and feels its universal unity with all things. And yet it is still our own soul that enjoys this expanse and oneness. The universal action, even when it is felt as the action of one and the same energy in all, even when it is experienced as the initiation and movement of the Ishwara, still takes different forms in different souls of men, amsah. sanatanah., and a different turn in their nature. The light of spiritual knowledge, the manifold universal Shakti, the eternal delight of being stream into us and around us, concentrate in the soul and flow out on the surrounding world from each as from a centre of living spiritual consciousness whose circumference is lost in the infinite. More, the spiritual individual remains as a little universe of divine existence at once independent and inseparable from the whole infinite universe of the Divine Self-manifestation of which we see a petty portion around us. A portion of the Transcendent, creative, he creates his own world around him even while he retains this cosmic consciousness in which are all others. If it be objected that this is an illusion which must disappear when he retreats into the transcendent Absolute, there is after all no very certain certainty in that matter. For it is still the soul in man that is the enjoyer of this release, as it was the living spiritual centre of the divine action and manifestation; there is something more than the mere self-breaking of an illusory shell of individuality in the Infinite. This mystery of our existence signifies that what we are is not only a temporary name and form of the One, but as we may say, a soul and spirit of the Divine Oneness. Our spiritual individuality of which the ego is only a misleading shadow and projection in the ignorance has or is a truth that persists beyond the ignorance; there is something of us that dwells for ever in the supreme nature of the Purushottama, nivasis.yasi mayi. This is the profound comprehensiveness of the teaching of the Gita that while it recognises the truth of the universalised impersonality into which we enter by the extinction of ego, brahma-nirvan.a,
  
  --
  551
   luminosities that are attached to the closest essential fibres of our self-experience. It is not the austerity of knowledge alone that can help us; there is room and infinite room for the heart's love and aspiration illumined and uplifted by knowledge, a more mystically clear, a greater calmly passionate knowledge. It is by the perpetual unified closeness of our heart-consciousness, mind-consciousness, all consciousness, satatam maccittah., that we get the widest, the deepest, the most integral experience of our oneness with the Eternal. A nearest oneness in all the being, profoundly individual in a divine passion even in the midst of universality, even at the top of transcendence is here enjoined on the human soul as its way to reach the Highest and its way to possess the perfection and the divine consciousness to which it is called by its nature as a spirit. The intelligence and will have to turn the whole existence in all its parts to the Ishwara, to the Divine Self and Master of that whole existence, buddhi-yogam upasritya. The heart has to cast all other emotion into the delight of oneness with him and the love of Him in all creatures. The sense spiritualised has to see and hear and feel him everywhere.
  

2.27 - The Gnostic Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Will or Person; but here the person is being of the Being and the opposition or disparity does not arise. The action of the person is the action of the Ishwara in the person, of the One in the many, and there can be no reason for a separative assertion of self-will or pride of independence.
  On this fact that the Divine Knowledge and Force, the supreme Supernature, would act through the gnostic being with his full participation, is founded the freedom of the gnostic being; it is this unity that gives him his liberty. The freedom from law, including the moral law, so frequently affirmed of the spiritual being, is founded on this unity of its will with the will of the Eternal. All the mental standards would disappear because all necessity for them would cease; the higher au thentic law of identity with the Divine Self and identity with all beings would have replaced them. There would be no question of selfishness or altruism, of oneself and others, since all are seen and felt as the one self and only what the supreme Truth and Good decided would be done. There would be in the action a pervasive feeling of a self-existent universal love, sympathy, oneness, but the feeling would penetrate, colour and move in the act, not solely dominate or determine it: it would not stand for itself in opposition to the larger truth of things or dictate a personally impelled departure from the divinely willed true movement. This opposition and departure can happen in the Ignorance where love or any other strong principle of the nature can be divorced from wisdom even as it can be divorced from power; but in the supermind gnosis all powers are intimate to each other and act as one. In the gnostic person the Truth-Knowledge would lead and determine and all the other forces of the being concur in the action: there would be no place for disharmony or conflict between the powers of the nature. In all action there is an imperative of existence that seeks to be fulfilled; a truth of being not yet manifested has to be manifested or a truth manifesting has to be evolved and achieved and perfected in manifestation or, if already achieved, to take its delight of being and self-effectuation. In the half-light and half-power of the Ignorance the imperative is secret or only half-revealed and the The Gnostic Being push to fulfilment is an imperfect, struggling, partly frustrated movement: but in the gnostic being and life the imperatives of being would be felt within, intimately perceived and brought into action; there would be a free play of their possibilities; there would be an actualisation in accordance with the truth of circumstance and the intention in the Supernature. All this would be seen in the knowledge and develop itself in act; there would be no uncertain combat or torment of forces at work; a disharmony of the being, a contradictory working of the consciousness could have no place: the imposition of an external standardisation of mechanised law would be entirely superfluous where there is this inherence of truth and its spontaneous working in act of nature. A harmonic action, a working out of the divine motive, an execution of the imperative truth of things would be the law and natural dynamics of the whole existence.
  A knowledge by identity using the powers of the integrated being for richness of instrumentation would be the principle of the supramental life. In the other grades of the gnostic being, although a truth of spiritual being and consciousness would fulfil itself, the instrumentation would be of a different order. A

3.00.2 - Introduction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  Kundalini, and in the corresponding yoga this marks the first moment in a
  process which ends with deification in the Divine Self, the syzygy of Shiva
  and Shakti. It is obviously the moment of symbolical conception, which is

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