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object:the Divine Work
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
Questions_And_Answers_1950-1951
Questions_And_Answers_1955
The_Synthesis_Of_Yoga
Words_Of_The_Mother_III

IN CHAPTERS TITLE
1.12_-_The_Divine_Work
1.18_-_The_Divine_Worker
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
01.01_-_The_One_Thing_Needful
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0.10_-_Letters_to_a_Young_Captain
08.01_-_Choosing_To_Do_Yoga
08.04_-_Doing_for_Her_Sake
09.04_-_The_Divine_Grace
1.00_-_INTRODUCTION
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Four_Aids
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
10.29_-_Gods_Debt
1.02_-_Self-Consecration
1.03_-_The_Armour_of_Grace
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.04_-_Money
1.05_-_Morality_and_War
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.06_-_Man_in_the_Universe
1.06_-_The_Four_Powers_of_the_Mother
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.11_-_The_Master_of_the_Work
1.12_-_The_Divine_Work
1.1.4_-_The_Physical_Mind_and_Sadhana
1.15_-_Prayers
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.16_-_The_Process_of_Avatarhood
1.17_-_The_Divine_Birth_and_Divine_Works
1.18_-_The_Divine_Worker
1.2.01_-_The_Call_and_the_Capacity
1.2.04_-_Sincerity
1.2.07_-_Surrender
1.2.10_-_Opening
1.3.04_-_Peace
1.4.02_-_The_Divine_Force
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1953-05-20
1953-07-15
1953-08-05
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-12-28
1961-10-30
1962-03-11
1963-10-19
1964-01-29
1965-09-15b
1965-09-29
1966-09-07
1966-09-21
1967-05-06
1967-06-14
1969-04-09
1969-08-27
1970-05-27
2.01_-_The_Mother
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_On_Letters
2.03_-_The_Eternal_and_the_Individual
2.04_-_Agni,_the_Illumined_Will
2.09_-_On_Sadhana
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_The_Modes_of_the_Self
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.15_-_The_Cosmic_Consciousness
2.17_-_December_1938
2.2.01_-_Work_and_Yoga
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.04_-_The_Mother's_Force
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.4.02_-_Bhakti,_Devotion,_Worship
3.06_-_The_Delight_of_the_Divine
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.2.01_-_On_Ideals
3.2.02_-_Yoga_and_Skill_in_Works
3.2.07_-_Tantra
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
34.03_-_Hymn_To_Dawn
3.4.2_-_The_Inconscient_and_the_Integral_Yoga
3.7.1.09_-_Karma_and_Freedom
3.8.1.02_-_Arya_-_Its_Significance
3_-_Commentaries_and_Annotated_Translations
4.01_-_The_Principle_of_the_Integral_Yoga
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
5.1.02_-_The_Gods
5.4.02_-_Occult_Powers_or_Siddhis
7.02_-_The_Mind
7.06_-_The_Simple_Life
Conversations_with_Sri_Aurobindo
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
Timaeus

PRIMARY CLASS

God
SEE ALSO

SIMILAR TITLES
the Divine Work
the Divine Working

DEFINITIONS



QUOTES [27 / 27 - 33 / 33]


KEYS (10k)

   23 Sri Aurobindo
   4 The Mother

NEW FULL DB (2.4M)

   23 Sri Aurobindo
   4 The Mother

1:While life remains, action is unavoidable. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
2:Life’s whole
Tremendous theorem is Thou complete. ~ Sri Aurobindo, Collected Poems, The Divine Worker,
3:Receptivity is the capacity of admitting and retaining the Divine Workings.
   ~ The Mother, Words Of The Mother II,
4:No power can slay my soul; it lives in Thee.
Thy presence is my immortality. ~ Sri Aurobindo, Collected Poems, The Divine Worker,
5:Where there is not the personal egoism of the doer, desire becomes impossible. ~ Sri Aurobindo, Essays on the Gita, The Divine Worker,
6:In this rude combat with the fate of man
Thy smile within my heart makes all my strength; ~ Sri Aurobindo, Collected Poems, The Divine Worker,
7:No such general thing as duty exists; we have only duties, often in conflict with each other. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
8:Action in the world is given us first as a means for our self-development and self-fulfilment. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
9:Duties are external things, not stuff of the soul and cannot be the ultimate standard of action. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
10:A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
11:No man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
12:The divine Nature, free and perfect and blissful, must be manifested in the individual in order that it may manifest in the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
13:Sin consists not at all in the outward deed, but in an impure reaction of the personal will, mind and heart which accompanies it or causes it. ~ Sri Aurobindo, Essays on the Gita, The Divine Worker,
14:The major part of the work done in the universe is accomplished without any interference of desire; it proceeds by the calm necessity and spontaneous law of Nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
15:No danger can perturb my spirit’s calm:
My acts are Thine; I do Thy works and pass;
Failure is cradled on Thy deathless arm,
Victory is Thy passage mirrored in Fortune’s glass. ~ Sri Aurobindo, Collected Poems, The Divine Worker,
16:The truest reason why we must seek liberation is not to be delivered, individually, from the sorrow of the world, though that deliverance too will be given to us, but that we may be one with the Divine, the Supreme, the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
17:The means of realisation is to be found in an integral Yoga, a union in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire conseceration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of the divine work.
   ~ Sri Aurobindo, Letters On Yoga - II,
18:It is the Divine who is the Master - the Self is inactive, it is always a silent wideness supporting all things - that is the static aspect. There is also the dynamic aspect through which the Divine works - behind that is the Mother. You must not lose sight of that, that it is through the Mother that all things are attained.
Again I feel that this Self is not only the Lord of this being, but that I myself am this Self. All these feelings are within myself, not above me; they come down from above. ~ Sri Aurobindo, The Mother With Letters On The Mother [T8],
19:The Divine Worker
I face earth's happenings with an equal soul;
In all are heard Thy steps: Thy unseen feet
Tread Destiny's pathways in my front. Life's whole
Tremendous theorem is Thou complete.
No danger can perturb my spirit's calm:
My acts are Thine; I do Thy works and pass;
Failure is cradled on Thy deathless arm,
Victory is Thy passage mirrored in Fortune's glass.
In this rude combat with the fate of man
Thy smile within my heart makes all my strength;
Thy Force in me labours at its grandiose plan,
Indifferent to the Time-snake's crawling length.
No power can slay my soul; it lives in Thee.
Thy presence is my immortality. ~ Sri Aurobindo, Collected Poems,
20:It is therefore sufficient to start by one of them and find the point at which it meets the other at first parallel lines of advance and melts into them by its own widenings. At the same time a more difficult, complex, wholly powerful process would be to start, as it were, on three lines together, on a triple wheel of soul-poweR But the consideration of this possibility must be postponed till we have seen what are the conditions and means of the Yoga of self-perfection. For we shall see that this also need not be postponed entirely, but a certain preparation of it is part of and a certain initiation into it proceeds by the growth of the divine works, love and knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
21:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga,
22:the fourth aid, time, kala :::
   The sadhaka who has all these aids is sure of his goal. Even a fall will be for him only a means of rising and death a passage towards fulfilment. For once on this path, birth and death become only processes in the development of his being and the stages of his journey.
   Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.
   Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument.
   The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever-increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
23:There is in her an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle. All her divinity leaps out in a splendour of tempestuous action; she is there for swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything before it. Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer. The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali. Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour. For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness. When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [19],
24:Sweet Mother, how can we cut the knot of the ego?
   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
25:Sweet Mother, how can we cut the knot of the ego?

   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
26:
   Are not offering and surrender to the Divine the same thing?


They are two aspects of the same thing, but not altogether the same. One is more active than the other. They do not belong to quite the same plane of existence.

For example, you have decided to offer your life to the Divine, you take that decision. But all of a sudden, something altogether unpleasant, unexpected happens to you and your first movement is to react and protest. Yet you have made the offering, you have said once for all: "My life belongs to the Divine", and then suddenly an extremely unpleasant incident happens (that can happen) and there is something in you that reacts, that does not want it. But here, if you want to be truly logical with your offering, you must bring forward this unpleasant incident, make an offering of it to the Divine, telling him very sincerely: "Let Your will be done; if You have decided it that way, it will be that way." And this must be a willing and spontaneous adhesion. So it is very difficult.

Even for the smallest thing, something that is not in keeping with what you expected, what you have worked for, instead of an opposite reaction coming in - spontaneously, irresistibly, you draw back: "No, not that" - if you have made a complete surrender, a total surrender, well, it does not happen like that: you are as quiet, as peaceful, as calm in one case as in the other. And perhaps you had the notion that it would be better if it happened in a certain way, but if it happens differently, you find that this also is all right. You might have, for example, worked very hard to do a certain thing, so that something might happen, you might have given much time, much of your energy, much of your will, and all that not for your own sake, but, say, for the divine work (that is the offering); now suppose that after having taken all this trouble, done all this work, made all these efforts, it all goes just the other way round, it does not succeed. If you are truly surrendered, you say: "It is good, it is all good, it is all right; I did what I could, as well as I could, now it is not my decision, it is the decision of the Divine, I accept entirely what He decides." On the other hand, if you do not have this deep and spontaneous surrender, you tell yourself: "How is it? I took so much trouble to do a thing which is not for a selfish purpose, which is for the Divine Work, and this is the result, it is not successful!" Ninety-nine times out of a hundred, it is like that.

True surrender is a very difficult thing.

~ The Mother, Questions And Answers 1953, 52,
27:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],

*** NEWFULLDB 2.4M ***

1:While life remains, action is unavoidable. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
2:Life’s whole
Tremendous theorem is Thou complete. ~ Sri Aurobindo, Collected Poems, The Divine Worker,
3:Receptivity is the capacity of admitting and retaining the Divine Workings.
   ~ The Mother, Words Of The Mother II,
4:No power can slay my soul; it lives in Thee.
Thy presence is my immortality. ~ Sri Aurobindo, Collected Poems, The Divine Worker,
5:Where there is not the personal egoism of the doer, desire becomes impossible. ~ Sri Aurobindo, Essays on the Gita, The Divine Worker,
6:In this rude combat with the fate of man
Thy smile within my heart makes all my strength; ~ Sri Aurobindo, Collected Poems, The Divine Worker,
7:No such general thing as duty exists; we have only duties, often in conflict with each other. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
8:Action in the world is given us first as a means for our self-development and self-fulfilment. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
9:I am on earth because it is on earth that the divine work must he done, and for no other reason.

Works of the Mother, vol. 17, p.119 ~ The Mother
10:Duties are external things, not stuff of the soul and cannot be the ultimate standard of action. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
11:A man might sit still and motionless for ever and yet be as much bound to the Ignorance as the animal or the insect. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
12:No man works, but Nature works through him for the self-expression of a Power within that proceeds from the Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
13:The divine Nature, free and perfect and blissful, must be manifested in the individual in order that it may manifest in the world. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
14:Sin consists not at all in the outward deed, but in an impure reaction of the personal will, mind and heart which accompanies it or causes it. ~ Sri Aurobindo, Essays on the Gita, The Divine Worker,
15:Constant endeavor to please God comes from love to God, called forth by wonder at the divine work of creation that surrounds us and by a greater wonder at the divine work of redemption that saves us. ~ J I Packer
16:At the end of the progress, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri AurobindoThe Synthesis of Yoga
17:The major part of the work done in the universe is accomplished without any interference of desire; it proceeds by the calm necessity and spontaneous law of Nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
18:Every time you have a major breakthrough in self-knowledge, and see the way the divine works within your own psyche, external events, and interior experiences of the divine, you are transformed in some degree. ~ Thomas Keating
19:No danger can perturb my spirit’s calm:
My acts are Thine; I do Thy works and pass;
Failure is cradled on Thy deathless arm,
Victory is Thy passage mirrored in Fortune’s glass. ~ Sri Aurobindo, Collected Poems, The Divine Worker,
20:The truest reason why we must seek liberation is not to be delivered, individually, from the sorrow of the world, though that deliverance too will be given to us, but that we may be one with the Divine, the Supreme, the Eternal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work,
21:Why do we not put aside such curiosity and cling simply to the words of Christ, willing to remain in ignorance of what takes place here and content that the real body of Christ is present by virtue of the words?72 Or is it necessary to comprehend the manner of the divine working in every detail? ~ Martin Luther
22:The means of realisation is to be found in an integral Yoga, a union in all the parts of our being with the Divine and a consequent transmutation of all their now jarring elements into the harmony of a higher divine consciousness and existence; this yoga implies not only the realisation of God but the entire conseceration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of the divine work.
   ~ Sri Aurobindo, Letters On Yoga - II,
23:The greater is the circle of light, the greater is the boundary of the darkness by which it is confined. But, notwithstanding this, the more light get, the more thankful we ought to be, for by this means we have the greater range for satisfactory contemplation. time the bounds of light will be still farther extended; and from the infinity of the divine nature, and the divine works, we may promise ourselves an endless progress in our investigation them: a prospect truly sublime and glorious. ~ Joseph Priestley
24:It is the Divine who is the Master - the Self is inactive, it is always a silent wideness supporting all things - that is the static aspect. There is also the dynamic aspect through which the Divine works - behind that is the Mother. You must not lose sight of that, that it is through the Mother that all things are attained.
Again I feel that this Self is not only the Lord of this being, but that I myself am this Self. All these feelings are within myself, not above me; they come down from above. ~ Sri Aurobindo, The Mother With Letters On The Mother [T8],
25:The Divine Worker
I face earth's happenings with an equal soul;
In all are heard Thy steps: Thy unseen feet
Tread Destiny's pathways in my front. Life's whole
Tremendous theorem is Thou complete.
No danger can perturb my spirit's calm:
My acts are Thine; I do Thy works and pass;
Failure is cradled on Thy deathless arm,
Victory is Thy passage mirrored in Fortune's glass.
In this rude combat with the fate of man
Thy smile within my heart makes all my strength;
Thy Force in me labours at its grandiose plan,
Indifferent to the Time-snake's crawling length.
No power can slay my soul; it lives in Thee.
Thy presence is my immortality. ~ Sri Aurobindo, Collected Poems,
26:It is therefore sufficient to start by one of them and find the point at which it meets the other at first parallel lines of advance and melts into them by its own widenings. At the same time a more difficult, complex, wholly powerful process would be to start, as it were, on three lines together, on a triple wheel of soul-poweR But the consideration of this possibility must be postponed till we have seen what are the conditions and means of the Yoga of self-perfection. For we shall see that this also need not be postponed entirely, but a certain preparation of it is part of and a certain initiation into it proceeds by the growth of the divine works, love and knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
27:The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working. ~ Sri Aurobindo, The Synthesis Of Yoga,
28:the fourth aid, time, kala :::
   The sadhaka who has all these aids is sure of his goal. Even a fall will be for him only a means of rising and death a passage towards fulfilment. For once on this path, birth and death become only processes in the development of his being and the stages of his journey.
   Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.
   Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument.
   The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever-increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transformation.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
29:There is in her an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle. All her divinity leaps out in a splendour of tempestuous action; she is there for swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything before it. Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer. The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali. Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour. For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness. When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [19],
30:Sweet Mother, how can we cut the knot of the ego?
   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
31:Sweet Mother, how can we cut the knot of the ego?

   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
32:
   Are not offering and surrender to the Divine the same thing?


They are two aspects of the same thing, but not altogether the same. One is more active than the other. They do not belong to quite the same plane of existence.

For example, you have decided to offer your life to the Divine, you take that decision. But all of a sudden, something altogether unpleasant, unexpected happens to you and your first movement is to react and protest. Yet you have made the offering, you have said once for all: "My life belongs to the Divine", and then suddenly an extremely unpleasant incident happens (that can happen) and there is something in you that reacts, that does not want it. But here, if you want to be truly logical with your offering, you must bring forward this unpleasant incident, make an offering of it to the Divine, telling him very sincerely: "Let Your will be done; if You have decided it that way, it will be that way." And this must be a willing and spontaneous adhesion. So it is very difficult.

Even for the smallest thing, something that is not in keeping with what you expected, what you have worked for, instead of an opposite reaction coming in - spontaneously, irresistibly, you draw back: "No, not that" - if you have made a complete surrender, a total surrender, well, it does not happen like that: you are as quiet, as peaceful, as calm in one case as in the other. And perhaps you had the notion that it would be better if it happened in a certain way, but if it happens differently, you find that this also is all right. You might have, for example, worked very hard to do a certain thing, so that something might happen, you might have given much time, much of your energy, much of your will, and all that not for your own sake, but, say, for the divine work (that is the offering); now suppose that after having taken all this trouble, done all this work, made all these efforts, it all goes just the other way round, it does not succeed. If you are truly surrendered, you say: "It is good, it is all good, it is all right; I did what I could, as well as I could, now it is not my decision, it is the decision of the Divine, I accept entirely what He decides." On the other hand, if you do not have this deep and spontaneous surrender, you tell yourself: "How is it? I took so much trouble to do a thing which is not for a selfish purpose, which is for the Divine Work, and this is the result, it is not successful!" Ninety-nine times out of a hundred, it is like that.

True surrender is a very difficult thing.

~ The Mother, Questions And Answers 1953, 52,
33:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],

IN CHAPTERS



   73 Integral Yoga
   1 Philosophy
   1 Education
   1 Alchemy


   56 Sri Aurobindo
   43 The Mother
   15 Satprem
   9 Nolini Kanta Gupta
   4 A B Purani


   12 Letters On Yoga II
   8 Questions And Answers 1954
   7 The Synthesis Of Yoga
   6 The Mother With Letters On The Mother
   5 The Life Divine
   5 Questions And Answers 1950-1951
   5 Letters On Yoga IV
   5 Essays On The Gita
   5 Collected Works of Nolini Kanta Gupta - Vol 04
   4 Evening Talks With Sri Aurobindo
   4 Essays In Philosophy And Yoga
   3 Words Of The Mother III
   3 Some Answers From The Mother
   3 Questions And Answers 1956
   3 Questions And Answers 1955
   3 Questions And Answers 1953
   3 Letters On Yoga I
   2 Words Of The Mother I
   2 Letters On Yoga III
   2 Agenda Vol 10
   2 Agenda Vol 08
   2 Agenda Vol 07
   2 Agenda Vol 06


0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities: Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   "The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the Divine Works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
  

0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
  they may be divided into two main opposing tendencies: those
  that work for the fulfilment of the Divine Work upon earth,
  and those that are opposed to this fulfilment. The former have

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sadhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the Divine Working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine
  Strength, often unobserved and behind the veil, substitutes itself for our weakness and supports us through all our failings of faith, courage and patience. It "makes the blind to see and the lame to stride over the hills." The intellect becomes aware of a Law that beneficently insists and a succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet, in comparison with the magnitude of its effort and object, the most easy and sure of all.

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  disastrous, for falsehood is the very symbol of that which wants
  to oppose the Divine Work of Truth.
  X

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the Divine Work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
  

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The ultimate truth is that God is the sole doer and the best we can do is to let him do freely without let or hindrance. "He that through Grace may see Jhesu, how that He doth all and himself doth right nought but suffereth Jhesu work in him what him liketh, he is meek." And yet one does not arrive at that condition from the beginning or all at once. "The work is not of the hour nor of a day, but of many days and years." And for a long time one has to take up one's burden and work, co-operate with the Divine Working. In the process there is this double movement necessary for the full achievement. "Neither Grace only without full working of a soul that in it is nor working done without grace bringeth a soul to reforming but that one joined to that other." Mysticism is not all eccentricity and irrationality: on the contrary, sanity seems to be the very character of the higher mysticism. And it is this sanity, and even a happy sense of humour accompanying it, that makes the genuine mystic teacher say: "It is no mastery to me for to say it, but for to do it there is mastery." Amen.
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  what it should be to be equal to its task and give to the world
  the example of a total consecration to the Divine Work and the
  
  --
  children who have studied here need to come to grips with life
  before they can be ready for the Divine Work, and that is why
  they leave to undergo the test of ordinary life.

08.01 - Choosing To Do Yoga, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   It is not for a personal and egoistic aim that you seek perfection, it is for the sake of manifesting the Divine, it is to put all at the service of the Divine. You do not do Yoga with the intention of perfecting yourself personally, for your own sake, but for the Divine Work that has to be done, for the fulfilment of the Divine Will.
  

08.04 - Doing for Her Sake, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   Whatever you dostudy or sportsyou must, think of the Divine in doing it. It is not a very difficult thing after all. At first you may do it as a kind of preparation to make yourself capable of receiving the divine force, and then as service to help in the collective work. You can do it not for personal gain but in order to be ready for the Divine Work.
  

09.04 - The Divine Grace, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   As soon as you come in contact with it, you find that there is not a second in time, not a point in space which does not show in a signal manner this ceaseless work of the Grace, its constant intervention. And once you have seen that, you feel you are never up to the mark. For you must never forget that you must not have fear or anguish or regret or recoil or even suffering. If you were in union with this Grace, if you saw it everywhere, you would begin to live a life of exultation, all power and infinite happiness. And that would be the best possible collaboration in the Divine Work.
  

1.00 - INTRODUCTION, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  wonderful, but greater yet and more wonderful are the heavens within you. It is these Edens that await the Divine Worker.2
  There are many ways to set out to work; each of us has, in fact, his or her own particular approach: for one it may be a well-crafted object or a job well done; for another a beautiful idea, an encompassing philosophical system; for still another a piece of music, the flowing of a river, a burst of sunlight on the sea; all are ways of breathing the Infinite. But these are brief moments, and we seek permanence. These are moments subject to many uncontrollable conditions, and we seek something inalienable, independent of conditions and circumstances

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  17:The personal will of the Sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf of distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the progress, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the Divine Working.
  
  --
  
  24:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. the Divine Working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -- of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.
  
  --
  
  38:Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal. Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the Divine Working and the personal are combined in our consciousness, it appears as a medium and condition. When the two become one, it appears as a servant and instrument.
  

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Kabbalah
  and finally fulfils the godhead, the Immortality. He is the worker
  of the Divine Work. It is these symbols which govern the sense
  of the two final verses of the Upanishad.

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   And She herself came down upon earth as Ashwapati's daughter to undertake the human labour and accomplish the Divine Work.
  

10.29 - Gods Debt, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   Now, we go beyond the gods, to the very origin, God himself, the Supreme. What is the debt that God, the Supreme, the Divine, owes to us human beings? We owe to God everything, our life, our very existence, our soul and substance given to us by him, then how is he indebted to us? What kind of debt he has incurred which he has to pay to his creature, the human being? Primarily because he is the Divine Father, he has to take charge of his own creation, see to its growth and fruition and fulfilment. Indeed that is the role of the Divine in us (and above us and around us): that is his work, the Divine Work. Since he has put us out of his consciousness (for a special experience of growth and development), it is also his work (and duty) to bring us back to him: after a process of self-separation a process of self-integration. Man, so long as he is a separate consciousness has to dedicate, lift up and unify this separative conscious being to the whole being and consciousness. This is how he discharges his debt to the Divine, and the answering grace of the Divine is the clearing of the debt which He owes to His creatures.
  

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  22:When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will, -- a consummation fully possible only when the desire-soul in us has submitted to the Divine Law, -- the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the Divine Work. For the work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action, -- and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true Spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind arid life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves, -all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the spirit's terrestrial adventure.
  
  --
  
  26:In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, katharsis, of all that is not the true Truth of the Divine. An entire consecration of all that we are, think, feel and do will be the result of this persistence. This consecration in its turn must culminate in an integral self-giving to the Highest; for its crown and sign of completion is the whole nature's all-comprehending absolute surrender. In the second stage of the Yoga, transitional between the human and the Divine Working, there will supervene an increasing purified and vigilant passivity, a more and more luminous divine response to the Divine Force, -- but not to any other; and there will be as a result the growing inrush of a great and conscious miraculous working from above. In the last period there is no effort at all, no set method, no fixed sadhana; the place of endeavour and Tapasya will be taken by a natural, simple, powerful and happy disclosing of the flower of the Divine out of the bud of a purified and perfected terrestrial nature. These are the natural successions of the action of the Yoga.
  

1.03 - The Armour of Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  subject:Integral Yoga
  1:To walk through life armoured against all fear, peril and disaster, only two things are needed, two that go always together - the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, candid and perfect. An egoistic faith in the mental and vital being tainted by ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obscured flame that cannot burn upwards to heaven. Regard your life as given you only for the Divine Work and to help in the divine manifestation. Desire nothing but the purity, force, light, wideness, calm, Ananda of the divine consciousness and its insistence to transform and perfect your mind, life and body. Ask for nothing but the divine, spiritual and supramental Truth, its realisation on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces.
  2:Let your sincerity and surrender be genuine and entire. When you give yourself, give completely, without demand, without condition, without reservation so that all in you shall belong to the Divine Mother and nothing be left to the ego or given to any other power.

1.03 - The Gods, Superior Beings and Adverse Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  In the terrestrial organisation, the world of insects is, so to say, the direct work of hostile creators in the vital world; they are the result of adverse and often diabolical thoughts and imaginations, directed not towards man but towards the Divine Work. Often an insect that looks quite harmless is the messenger of a bad and malevolent will; in that case one must deal severely with it.
  

1.04 - Money, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  6:If you are free from the money-taint but without any ascetic withdrawal, you will have a greater power to comm and the money-force for the Divine Work. Equality of mind, absence of demand and the full dedication of all you possess and receive and all your power of acquisition to the Divine Shakti and her work are the signs of this freedom. Any perturbation of mind with regard to money and its use, any claim, any grudging is a sure index of some imperfection or bondage.
  

1.05 - Morality and War, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  For all those whom the Divine Grace has kept far from the horrible conflict which is tearing men apart, the only way to express their gratitude is by a complete consecration of their whole being to the Divine Work.
  

1.05 - War And Politics, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  Sri Aurobindo was not only fighting Hitler, he had also the onerous task of conquering the extreme antipathy of his own disciples towards the British. The Ashram ran the danger of being disbanded for our anti-British and pro-Hitler feelings. How many letters had Sri Aurobindo to write to his disciples to show their grave error and the danger of the Nazi victory! I quote only one such letter he wrote to a disciple, in 1942, "...You should not think of it as a fight for certain nations against others or even for India; it is a struggle for an ideal that has to establish itself on earth in the life of humanity, for a Truth that has yet to realise itself fully and against a darkness and falsehood that are trying to overwhelm the earth and mankind in the immediate future. It is the forces behind the battle that have to be seen and not this or that superficial circumstance.... There cannot be the slightest doubt that if one wins; there will be an end of all such freedom and hope of light and truth and the work that has to be done will be subjected to conditions which would make it humanly impossible; there will be a reign of falsehood and darkness, a cruel oppression and degradation for most of the human race such as people in this country do not dream of and cannot yet at all realise. If the other side that has declared itself for the free future of humanity triumphs, this terrible danger will have been averted and conditions will have been created in which there will be a chance for the Ideal to grow, for the Divine Work to be done, for the spiritual Truth for which we stand to establish itself on the earth. Those who fight for this cause are fighting for the Divine and against the threatened reign of the Asura."
  

1.05 - Work and Teaching, #Words Of The Mother I, #The Mother, #Integral Yoga
  
  The essential mistake was to have considered Sri Aurobindos teaching as one among the spiritual teachingsand the work done here now as one among the many aspects of the Divine Works.
  

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God.
  9:On the other hand it is by means of the universe that the individual is impelled to realise himself. Not only is it his foundation, his means, his field, the stuff of the Divine Work; but also, since the concentration of the universal Life which he is takes place within limits and is not like the intensive unity of Brahman free from all conception of bound and term, he must necessarily universalise and impersonalise himself in order to manifest the divine All which is his reality. Yet is he called upon to preserve, even when he most extends himself in universality of consciousness, a mysterious transcendent something of which his sense of personality gives him an obscure and egoistic representation. Otherwise he has missed his goal, the problem set to him has not been solved, the Divine Work for which he accepted birth has not been done.
  10:The universe comes to the individual as Life, - a dynamism the entire secret of which he has to master and a mass of colliding results, a whirl of potential energies out of which he has to disengage some supreme order and some yet unrealised harmony. This is after all the real sense of man's progress. It is not merely a restatement in slightly different terms of what physical Nature has already accomplished. Nor can the ideal of human life be simply the animal repeated on a higher scale of mentality. Otherwise, any system or order which assured a tolerable well-being and a moderate mental satisfaction would have stayed our advance. The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. He is the greatest of living beings because he is the most discontented, because he feels most the pressure of limitations. He alone, perhaps, is capable of being seized by the divine frenzy for a remote ideal.

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  9:MAHAKALI is of another nature. Not wideness but height, not wisdom but force and strength are her peculiar power. There is in her an overwhelming intensity, a mighty passion of force to achieve, a divine violence rushing to shatter every limit and obstacle. All her divinity leaps out in a splendour of tempestuous action; she is there for swiftness, for the immediately effective process, the rapid and direct stroke, the frontal assault that carries everything before it. Terrible is her face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the Divine Work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer. The impulses that are swift and straight and frank, the movements that are unreserved and absolute, the aspiration that mounts in flame are the motion of Mahakali. Her spirit is tameless, her vision and will are high and far-reaching like the flight of an eagle, her feet are rapid on the upward way and her hands are outstretched to strike and to succour. For she too is the Mother and her love is as intense as her wrath and she has a deep and passionate kindness. When she is allowed to intervene in her strength, then in one moment are broken like things without consistence the obstacles that immobilise or the enemies that assail the seeker. If her anger is dreadful to the hostile and the vehemence of her pressure painful to the weak and timid, she is loved and worshipped by the great, the strong and the noble; for they feel that her blows beat what is rebellious in their material into strength and perfect truth, hammer straight what is wry and perverse and expel what is impure or defective. But for her what is done in a day might have taken centuries; without her Ananda might be wide and grave or soft and sweet and beautiful but would lose the flaming joy of its most absolute intensities. To knowledge she gives a conquering might, brings to beauty and harmony a high and mounting movement and imparts to the slow and difficult labour after perfection an impetus that multiplies the power and shortens the long way. Nothing can satisfy her that falls short of the supreme ecstasies, the highest heights, the noblest aims, the largest vistas. Therefore with her is the victorious force of the Divine and it is by grace of her fire and passion and speed if the great achievement can be done now rather than hereafter.
  

1.08 - The Four Austerities and the Four Liberations, #On Education, #The Mother, #Integral Yoga
  
  This can be done without risk or danger only by one who moves in the gnostic realms and possesses in his mental faculties the light of the spirit and the power of the truth. He, the Divine Worker, is free from all preference and all attachment; he has broken down the limits of his ego and is now only a perfectly pure and impersonal instrument of the supramental action upon earth.
  

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     This perception, this sense of a greater Power in us or above and moving us, is not a hallucination or a megalomania. Those who thus feel and see have a larger sight than ordinary men and have advanced a step beyond the limited physical intelligence, but theirs is riot the plenary vision or the direct experience. For, because they are not clear in mind and aware in the soul, because their awakening is more in the vital parts than into the spiritual substance of Self, they cannot be the conscious instruments of the Divine or come face to face with the Master, but are used through their fallible arid imperfect nature. The most they see of the Divinity is a Fate or a cosmic Force or else they give his name to a limited Godhead or, worse, to a titanic or demoniac Power that veils him. Even certain religious founders have erected the image of the God of a sect or a national God or a Power of terror and punishment or a Numen of sattwic love and mercy and virtue and seem not to have seen the One and Eternal. The Divine accepts the image they make of him and does his work in them through that medium, but, since the one Force is felt and acts in their imperfect nature but more intensely than in others, the motive principle of egoism too can be more intense in them than in others. An exalted rajasic or sattwic ego still holds them and stands between them and the integral Truth. Even this is something, a beginning, although far from the true and perfect experience. A much worse thing may befall those who break something of the human bonds but have not purity and have not -- the knowledge, for they may become instruments, but not of the Divine; too often, using his name, they serve unconsciously his masks and black Contraries, the Powers of Darkness. Our nature must house the cosmic Force but not in its lower aspect or in its rajasic or sattwic movement; it must serve the universal Will, but in the light of a greater liberating knowledge. There must be no egoism of any kind in the attitude of the instrument, even when we are fully conscious of the greatness of the Force within us. Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be "This is my strength" or "Behold God's power in me", but rather "A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things appearing to be inconscient arid inanimate." This large view of the One working in all and of the whole world as the equal instrument of a divine action and gradual self-expression, if it becomes our entire experience, will help to eliminate all rajasic egoism out of us and even the sattwic ego-sense will begin to pass away from our nature.
     The elimination of this form of ego leads straight towards the true instrumental action which Is the essence of a perfect Karmayoga. For while we cherish the instrumental ego, we may pretend to ourselves that we are conscious instruments of the Divine, but in reality we are trying to make of the Divine shakti an instrument of our own desires or our egoistic purpose. And even if the ego is subjected but not eliminated, we may indeed be engines of the Divine Work, but we shall be imperfect tools and deflect or impair the working by our mental errors, our vital distortions or the obstinate incapacities of our physical nature. If this ego disappears, then we can truly become, not only pure instruments consciously consenting to every turn of the divine Hand that moves us, but aware of our true nature, conscious portions of the one Eternal and Infinite put out in herself for her works by the supreme shakti.
  
     There is another greater step to be taken after the surrender of our instrumental ego to the Divine shakti. It is not enough to know her as the one Cosmic Force that moves us and all creatures on the planes of mind, life and Matter; for this is the lower Nature and, although the Divine Knowledge, Light, Power are there concealed and at work in the Ignorance and can break partly its veil and manifest something of their true character or descend from above and uplift these inferior workings, yet, even if we realise the One ill a spiritualised mind, a spiritualised life-movement, a spiritualised body-consciousness, an imperfection remains in the dynamic parts. There is a stumbling response to the Supreme Power, a veil over the face of the Divine, a constant mixture of the Ignorance. It is only when we open to the Divine shakti in the truth of her force which transcends this lower prakriti that we can be perfect instruments of her power and knowledge.
     Not only liberation but perfection must be the aim of the Karmayoga. the Divine Works through our nature and according to our nature; if our nature is imperfect, the work also will be imperfect, mixed, inadequate. Even it may be marred by gross errors, falsehoods, moral weaknesses, diverting influences. The work of the Divine will be done in us even then, but according to our weakness, not according to the strength and purity of its source. If ours were not an integral Yoga, if we sought only the liberation of the self within us or the motionless existence of Purusha separated from prakriti, this dynamic imperfection might not matter. Calm, untroubled, not depressed, not elated, refusing to accept the perfection or imperfection, fault or merit, sin or virtue as ours, perceiving that it is the modes of Nature working in the field of her modes that make this mixture, we could withdraw into the silence of the spirit and, pure, untouched, witness only the workings of prakriti. But in an integral realisation this can only be a step on the way, not our last resting-place. For we aim at the divine realisation not only in the immobility of the Spirit, but also in the movement of Nature. And this cannot be altoge ther until we can feel the presence and power of the Divine in every step, motion, figure of our activities, in every turn of our will, in every thought, feeling and impulse. No doubt, we can feel that in a sense even in the nature of the Ignorance, but it is the divine Power and Presence in a disguise, a diminution, an inferior figure. Ours is a greater demand, that our nature shall be a power of the Divine in the Truth of the Divine, in the Light, in the force of the eternal self-conscient Will, in the wideness of the sempiternal Knowledge.
     After the removal of the veil of ego, the removal of the veil of Nature and her inferior modes that govern our mind, life and body. As soon as the limits of the ego begin to fade, we see how that veil is constituted and detect the action of cosmic Nature in us, and in or behind cosmic Nature we sense the presence of the cosmic Self and the dynamisms of the world-pervading Ishwara. The Master of the instrument stands behind all this working, and even within the working there is his touch and the drive of a great guiding or disposing Influence. It is no longer ego or ego-force that we serve; we obey the World-Master and his evolutionary impulse. At each step we say in the language of the Sanskrit verse, "Even as I am appointed by Thee seated in my heart, so, 0 Lord, I act." But still this action may be of two very different kinds, one only illumined, the other transformed and uplifted into a greater supernature. For we may keep on in the way of action upheld and followed by our nature when by her and her illusion of egoism we were "turned as if mounted on a machine," but now with a perfect understanding of the mechanism and its utilisation for his world purposes by the Master of works whom we feel behind it. This is indeed as far as even many great Yogis have reached on the levels of spiritualised mind; but it need not be so always, for there is a greater supramental possibility. It is possible to rise beyond spiritualised mind and to act spontaneously in the living presence of the original divine Truth-Force of the Supreme Mother Our motion one with her motion and merged in it, our will one with her will, our energy absolved

1.12 - The Divine Work, #unset, #Rabbi Moses Luzzatto, #Kabbalah
  object:1.12 - the Divine Work
  class:chapter

1.1.4 - The Physical Mind and Sadhana, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  
  One is either conscious of the power or peace or other force (light, ananda, knowledge, movements of the Divine Working) or, if not conscious of that, is aware of the resultsei ther of these things is sufficient to show that one is open. To feel the grace descending and yet doubt whether it is not a vital imagination is a folly of the physical mind; a spiritual experience must be accepted as it is; if one questions at every moment whether an experience is an experience or Grace is grace or peace is peace or light is light, one will spend all the time in these useless and fantastic doubts instead of making a quiet and natural progress.
  ***

1.15 - Prayers, #Words Of The Mother III, #The Mother, #Integral Yoga
  
      Let us pray with all our heart that the Divine Work may be accomplished.
  

1.15 - The Possibility and Purpose of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  For what we mean by Spirit is self-existent being with an infinite power of consciousness and unconditioned delight in its being; it is either that or nothing, or at least nothing which has anything to do with man and the world or with which, therefore, man or the world has anything to do. Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable relations of consciousness working through its power of sense; nor is Matter anywhere really void of consciousness, for even in the atom, the cell there is, as is now made abundantly clear in spite of itself by modern
  Science, a power of will, an intelligence at work; but that power is the power of will and intelligence of the Self, Spirit or Godhead within it, it is not the separate, self-derived will or idea of the mechanical cell or atom. This universal will and intelligence, involved, develops its powers from form to form, and on earth at least it is in man that it draws nearest to the full divine and there first becomes, even in the outward intelligence in the form, obscurely conscious of its divinity. But still there too there is a limitation, there is that imperfection of the manifestation which prevents the lower forms from having the self-knowledge of their identity with the Divine. For in each limited being the limitation of the phenomenal action is accompanied by a limitation also of the phenomenal consciousness which defines the nature of the being and makes the inner difference between creature and creature. the Divine Works behind indeed and governs its special manifestation through this outer and imperfect consciousness and will, but is itself secret in the cavern, guhayam, as the Veda puts it, or as the Gita expresses it, "In the heart of all existences the Lord abides turning all existences as if mounted on a machine by Maya." This secret working of the Lord hidden in the heart from the egoistic nature-consciousness through which he works, is God's universal method with creatures. Why then should we
  

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