2 Integral Yoga
7 Sri Aurobindo
2 Letters On Yoga I
|1.09 - Equality and the Annihilation of Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga|
6:Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate, - far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and Immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil.
7:And so too we shall have the same equality of mind and soul towards all happenings, painful or pleasurable, defeat and success, honour and disgrace, good repute and ill-repute, good fortune and evil fortune. For in all happenings we shall see the will of the Master of all works and results and a step in the evolving expression of the Divine. He manifests himself, to those who have the inner eye that sees, in forces and their play and results as well as in things and in creatures. All things move towards a divine event; each experience, suffering and want no less than joy and satisfaction, is a necessary link in the carrying out of a universal movement which it is our business to understand and second. To revolt, to condemn, to cry out is the impulse of our unchastened and ignorant instincts. Revolt like everything else has its uses in the play and is even necessary, helpful, decreed for the divine development in its own time and stage; but the movement of an ignorant rebellion belongs to the stage of the soul's childhood or to its raw adolescence. The ripened soul does not condemn but seeks to understand and master, does not cry out but accepts or toils to improve and perfect, does not revolt inwardly but labours to obey and fulfil and transfigure. Therefore we shall receive all things with an equal soul from the hands of the Master. Failure we shall admit as a passage as calmly as success until the hour of the Divine Victory arrives. Our souls and minds and bodies will remain unshaken by acutest sorrow and suffering and pain if in the divine dispensation they come to us, unoverpowered by intensest joy and pleasure. Thus supremely balanced we shall continue steadily on our way meeting all things with an equal calm until we are ready for a more exalted status and can enter into the supreme and universal Ananda.
8:This equality cannot come except by a protracted ordeal and patient self-discipline; so long as desire is strong, equality cannot come at all except in periods of quiescence and the fatigue of desire, and it is then more likely to be an inert indifference or desire's recoil from itself than the true calm and the positive spiritual oneness. Moreover, this discipline or this growth into equality of spirit has its necessary epochs and stages. Ordinarily we have to begin with a period of endurance; for we must learn to confront, to suffer and to assimilate all contacts. Each fibre in us must be taught not to wince away from that which pains and repels and not to run eagerly towards that which pleases and attracts, but rather to accept, to face, to bear and to conquer. All touches we must be strong to bear, not only those that are proper and personal to us but those born of our sympathy or our conflict with the worlds around, above or below us and with their peoples. We shall endure tranquilly the action and impact on us of men and things and forces, the pressure of the Gods and the assaults of Titans; we shall face and engulf in the unstirred seas of our spirit all that can possibly come to us down the ways of the soul's infinite experience. This is the stoical period of the preparation of equality, its most elementary and yet its heroic age. But this steadfast endurance of the flesh and heart and mind must be reinforced by a sustained sense of spiritual submission to a divine Will: this living clay must yield not only with a stern or courageous acquiescence, but with knowledge or with resignation, even in suffering, to the touch of the divine Hand that is preparing its perfection. A sage, a devout or even a tender stoicism of the God-lover is possible, and these are better than the merely pagan self-reliant endurance which may lend itself to a too great hardening of the vessel of God: for this kind prepares the strength that is capable of wisdom and of love; its tranquillity is a deeply moved calm that passes easily into bliss. The gain of this period of resignation and endurance is the soul's strength equal to all shocks and contacts.
|1.18 - The Divine Worker, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga|
The outward distinctions by which men determine their psychological attitude towards the happenings of the world, have for him only a subordinate and instrumental meaning. He does not ignore them, but he is above them. Good happening and evil happening, so all-important to the human soul subject to desire, are to the desireless divine soul equally welcome since by their mingled strand are worked out the developing forms of the eternal good. He cannot be defeated, since all for him is moving towards the Divine Victory in the Kurukshetra of Nature, dharmaks.etre kuruks.etre, the field of doings which is the field
|1971-05-25, #Agenda Vol 12, #unset, #Kabbalah|
Deep within. To feel the Light, the Force, the Joy, the Certainty the Certainty. the Divine Victory is certain. It cannot be otherwise.
|2.3.07 - The Vital Being and Vital Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga|
The true vital consciousness is one in which the vital makes full surrender, converts itself into an instrument of the Divine, making no demand, insisting on no desire, answering to the Mother s force and to no other, calm, unegoistic, giving an absolute loyalty and obedience, with no personal vanity or ambition, only willing to be a pure and perfect instrument, desiring nothing for itself but that the Truth may prevail within itself and everywhere and the Divine Victory take place and the Divine Work be done.
|3.1.02 - Spiritual Evolution and the Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga|
come and has had, no doubt, its purpose and significance. One may also hold that one of its uses was as an experiment to see how far and whither the human consciousness would go through an intellectual and external control of Nature with physical and intellectual means only and without the intervention of any higher consciousness and knowledge - or that it may help by resistance to draw the spiritual consciousness that is growing behind all vicissitudes to attempt the control of Matter and turn it towards the Divine, as the Tantriks and Vaishnavas tried to do with the emotional and lower vital nature, not contenting themselves with the Vedantic turning of the mind towards the Supreme. But it is difficult to go farther than that or to hold that this materialism is itself a spiritual thing or that the dark, confused and violent state of contemporary Europe was an indispensable preparation for the descent of the Spirit. This darkness and violence which seems bent on destroying such light of mental idealism and desire of harmony as had succeeded in establishing itself in the mind of humanity, is obviously due to a descent of fierce and dark vital Powers which seek to possess the human world for their own, not for a spiritual purpose. It is true that such a precipitation of Asuric forces from the darker vital worlds has been predicted by some occultists as one first result of the pressure of the Divine Descent on their vital domain, but it was regarded as a circumstance of the battle, not as something helping towards the Divine Victory. The churning of Matter by the attempt of the human intellect to conquer material Nature and use it for its purposes may break something in the passivity and inertia, but it is done for material ends, in a rajasic spirit, with a denial of spirituality as its mental basis. Such an attempt may end, seems to be ending indeed in chaos and a disintegration, while the new attempts at creation and reintegration seem to combine the obscure rigidity of material Nature with a resurgence of the barbaric brutality and violence of a half animal vital Nature. How are the spiritual Forces to deal with all that or make use of such a churning of the energies of the material universe? The way of the Spirit is the way of peace and light and harmony; if it has to battle it is precisely because of the presence
|4.2.3.05 - Obstacles to the Psychic's Emergence, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga|
When the time comes for the definite opening and removal of the purdah between the inner and the outer man, I think I can promise you that you will find your power of Yoga and
Yogic experience at least as unexpectedly complete as you, and others, have found your power for poetry - though necessarily its working out will take time, because it is not a detail but the whole life and the whole nature in which there must be the Divine Victory.
|r1914 06 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga|
Idea of a publication the Divine Victory or the Conquest of Immortality ie the Hymns of Vamadeva translated into English in their psychological sense; suggested by the rendering of verses to be prefixed to the first Chapter of the Life Divine.