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object:the Divine Working
datecreated:2020-08-28
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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
Questions_And_Answers_1955
Words_Of_The_Mother_III

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.05_-_The_Synthesis_of_the_Systems
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
1.01_-_The_Divine_and_The_Universe
1.01_-_The_Four_Aids
1.02_-_Self-Consecration
1.1.4_-_The_Physical_Mind_and_Sadhana
1.2.04_-_Sincerity
1.2.07_-_Surrender
1.2.10_-_Opening
1.4.02_-_The_Divine_Force
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
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.03_-_The_Eternal_and_the_Individual
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.15_-_The_Cosmic_Consciousness
2.17_-_December_1938
2.3.04_-_The_Mother's_Force
3.2.02_-_Yoga_and_Skill_in_Works
3.2.07_-_Tantra
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.7.1.09_-_Karma_and_Freedom
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
5.1.02_-_The_Gods
7.02_-_The_Mind

PRIMARY CLASS

God
SEE ALSO

SIMILAR TITLES
the Divine Working

DEFINITIONS



QUOTES [3 / 3 - 5 / 5]


KEYS (10k)

   2 Sri Aurobindo
   1 The Mother

NEW FULL DB (2.4M)

   2 Sri Aurobindo

1:Receptivity is the capacity of admitting and retaining the Divine Workings.
   ~ The Mother, Words Of The Mother II,
2: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,
3: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,

*** NEWFULLDB 2.4M ***

1:Receptivity is the capacity of admitting and retaining the Divine Workings.
   ~ The Mother, Words Of The Mother II,
2: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
3: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
4: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,
5: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,

IN CHAPTERS



   9 Integral Yoga


   20 Sri Aurobindo


   6 Letters On Yoga II
   4 The Synthesis Of Yoga
   3 The Life Divine
   2 Letters On Yoga IV
   2 Letters On Yoga III
   2 Essays In Philosophy And Yoga


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.

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.
  

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 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  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.
  

1.1.4 - 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.
  ***

1.2.04 - Sincerity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  - and to do it needs a severity of introspective self-vision, an unsparing scrutiny of self-observation of which many sadhaks or Yogins even are not capable and it is only by an illumining
  Grace that reveals the sadhak to himself and transforms what is deficient in him that it can be done. And even then only if he himself consents and lends himself wholly to the Divine Working.
  

1.2.07 - Surrender, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  83
   seeing it done by the Divine Force itself and helping constantly by its own vigilant and conscious assent to and call for the Divine Working.
  

1.2.10 - Opening, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  *
  Open with sincerity. That means to open integrally and without reservation: not to give one part of you to the Divine Working and keep back the rest; not to make a partial offering and keep for yourself the other movements of your nature. All must be opened wide; it is insincerity to hold back any part of you or keep it shut to the Divine.
  

1.4.02 - The Divine Force, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Letters on Yoga - II
   the claim of those sadhaks who say that they feel the force of the Guru or the force of the Divine Working in them and leading towards spiritual fulfilment and experience. Whether it is so or not in a particular case is a personal question, but the statement cannot be denounced as per se incredible and manifestly false because such things cannot be. Farther, if it be true that spiritual force is the original one and the others are derivative from it, then there is no irrationality in supposing that spiritual force can produce mental results, vital results, physical results. It may act through mental, vital or physical energies and through the means which these energies use, or it may act directly on mind, life or matter as the field of its own special and immediate action.
  

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, #Questions And Answers 1955, #The Mother, #Integral Yoga
  
  Sri Aurobindo says here: 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. How?
  

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  An absolute, eternal and infinite Self-existence, Self-awareness, Self-delight of being that secretly supports and pervades the universe even while it is also beyond it, is, then, the first truth of spiritual experience. But this truth of being has at once an impersonal and a personal aspect; it is not only Existence, it is the one Being absolute, eternal and infinite. As there are three fundamental aspects in which we meet this Reality, Self, Conscious Being or Spirit and God, the Divine Being, or to use the Indian terms, the absolute and omnipresent Reality, Brahman, manifest to us as Atman, Purusha, Ishwara, - so too its power of Consciousness appears to us in three aspects: it is the self-force of that consciousness conceptively creative of all things, Maya; it is Prakriti, Nature or Force made dynamically executive, working out all things under the witnessing eye of the Conscious Being, the Self or Spirit; it is the conscious Power of the Divine Being, Shakti, which is both conceptively creative and dynamically executive of all the Divine Workings. These three aspects and their powers base and comprise the whole of existence and all Nature and, taken together as a single whole, they reconcile the apparent disparateness and incompatibility of the supracosmic Transcendence, the cosmic universality and the separativeness of our individual existence; the Absolute, cosmic Nature and ourselves are linked in oneness by this triune aspect of the one Reality. For taken by itself the existence of the Absolute, the Supreme Brahman, would be a contradiction of the relative universe and our own real existence would be incompatible with its sole incommunicable Reality. But the Brahman is at the same time omnipresent in all relativities; it is the Absolute independent of all relatives, the Absolute basing all relatives, the Absolute governing, pervading, constituting all relatives; there is nothing that is not the omnipresent Reality. In observing the triple aspect and the triple power we come to see how this is possible.
  

2.03 - The Eternal and the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  A great war, destruction or violent all-upheaving revolution, for example, may present itself to us as an evil, a virulent and catastrophic disorder, and it is so in certain respects, results, ways of looking at it; but from others, it may be a great good, since it rapidly clears the field for a new good or a more satisfying order.
  No man is simply good or simply bad; every man is a mixture of contraries: even we find these contraries often inextricably mixed up in a single feeling, a single action. All kinds of conflicting qualities, powers, values meet together and run into each other to make up our action, life, nature. We can only understand entirely if we get to some sense of the Absolute and yet look at its workings in all the relativities which are being manifested, - look not only at each by itself, but each in relation to all and to that which exceeds and reconciles them all. In fact we can only know by getting to the divine view and purpose in things and not merely looking at our own, though our own limited human view and momentary purpose have their validity in the cadre of the All. For behind all relativities there is this Absolute which gives them their being and their justification. No particular act or arrangement in the world is by itself absolute justice; but there is behind all acts and arrangements something absolute which we call justice, which expresses itself through their relativities and which we would realise if our view and knowledge were comprehensive instead of being as they are partial, superficial, limited to a few ostensible facts and appearances. So too there is an absolute good and an absolute beauty: but we can only get a glimpse of it if we embrace all things impartially and get beyond their appearances to some sense of that which, between them, all and each are by their complex terms trying to state and work out; not an indeterminate, - for the indeterminate, being only the original stuff or perhaps the packed condition of determinations, would explain by itself nothing at all, - but the Absolute. We can indeed follow the opposite method of breaking up all things and refusing to look at them as a whole and in relation to that which justifies them and so create an intellectual conception of absolute evil, absolute injustice, the absolute hideousness, painfulness, triviality, vulgarity or vanity of all things; but that is to pursue to its extreme the method of the Ignorance whose view is based upon division. We cannot rightly so deal with the Divine Workings. Because the Absolute expresses itself through relativities the secret of which we find it difficult to fathom, because to our limited view everything appears to be a purposeless play of oppositions and negatives or a mass of contradictions, we cannot conclude that our first limited view is right or that all is a vain delusion of the mind and has no reality. Nor can we solve all by an original unreconciled contradiction which is to explain all the rest. The human reason is wrong in attaching a separate and definitive value to each contradiction by itself or getting rid of one by altoge ther denying the other; but it is right in refusing to accept as final and as the last word the coupling of contradictions which have in no way been reconciled together or have not found their source and significance in something beyond their opposition.
  

2.14 - The Origin and Remedy of Falsehood, Error, Wrong and Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  631
   the activities of the cosmic Energy. There is too a suprarational truth formulating itself in spiritual experience which can observe the play of universal possibility, accept all impartially as the true and natural features and consequences of a world of ignorance and inconscience or admit all with calm and compassion as a part of the Divine Working, but, while it awaits the awakening of a higher consciousness and knowledge as the sole escape from what presents itself as evil, is ready with help and intervention where that is truly helpful and possible. But, nonetheless, there is also this other middle truth of consciousness which awakens us to the values of good and evil and the appreciation of their necessity and importance; this awakening, whatever may be the sanction or the validity of its particular judgments, is one of the indispensable steps in the process of evolutionary Nature.
  But from what then does this awakening proceed? what is it in the human being that originates and gives its power and place to the sense of good and evil? If we regard only the process, we may agree that it is the vital mind that makes the distinction. Its first valuation is sensational and individual, - all that is pleasant, helpful, beneficial to the life-ego is good, all that is unpleasant, malefic, injurious or destructive is evil. Its next valuation is utilitarian and social: all that is considered helpful to the associated life, all that it demands from the individual in order to remain in association and to regulate association for the best maintenance, satisfaction, development, good order of the associated life and its units, is good; all that has in the view of the society a contrary effect or tendency is evil. But thinking mind then comes in with its own valuation and strives to find out an intellectual basis, an idea of law or principle, rational or cosmic, a law of Karma perhaps or an ethical system founded on reason or on an aesthetic, emotional or hedonistic basis. Religion brings in her sanctions; there is a word or law of God that enjoins righteousness even though Nature permits or stimulates its opposite, - or perhaps Truth and Righteousness are themselves

2.15 - The Cosmic Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  It is evident that by dwelling in this cosmic consciousness our whole experience and valuation of everything in the universe will be radically changed. As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; we experience everything according to the capacity of a limited consciousness and force and are therefore unable to give a divine response or set the true value upon any part of cosmic experience. We experience limitation, weakness, incapacity, grief, pain, struggle and its contradictory emotions or the opposite of these things as opposites in an eternal duality and not in the eternity of an absolute good and happiness. We live by fragments of experience and judge by our fragmentary values each thing and the whole. When we try to arrive at absolute values we only promote some partial view of things to do duty for a totality in the Divine Workings; we make-believe that our fractions are integers and thrust our one-sided viewpoints into the catholicity of the all-vision of the Divine.
  

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   Ordinarily, one tags everything on to the 'ego'. But in that higher state you understand the Divine Working better than when you are a separate 'ego'. It is when you can become 'nobody' and have experience of the Divine that you can be free. That is Mukti. When I realized the One, my self disappeared. It is difficult to think of myself as so and so, son of so and so. It is a relief and freedom to be 'That' and to remain in 'It'.
  

2.3.04 - The Mother's Force, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  *
  In this process of the descent from above and the working it is most important not to rely entirely on oneself, but to rely on the guidance of the Guru and to refer all that happens to his judgment and arbitration and decision. For it often happens that the forces of the lower nature are stimulated and excited by the descent and want to mix with it and turn it to their profit. It often happens too that some Power or Powers undivine in their nature present themselves as the Supreme Lord or as the Divine Mother and claim the being's service and surrender. If these things are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sadhak to the Divine Working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic forces or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of Nature are full of snares, the disguises of the ego are innumerable, the illusions of the Powers of Darkness, Rakshasi Maya, are extraordinarily skilful; the reason is an insufficient guide and often turns traitor; vital desire is always
  

3.2.02 - Yoga and Skill in Works, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  121
   its limitless purity of self-awareness is truth of itself, satya; the divine knowledge is knowledge of the Truth, the divine Will is power of the Truth, the Divine Workings are words and ideas of the Truth realising themselves in manifold forms and through many stages and in infinite relations. But God is not limited or bound by any particular working or any moment of time or any field of space or any law of relation, because He is universal and infinite. Nor is He limited by the universe; for His infinity is not cosmic, but supracosmic.
  

3.2.07 - Tantra, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  Sri Aurobindo1 cannot undertake to guide you as your Guru, for the reason that he takes as disciples only those who follow his special path of Yoga; your experiences follow a different line. In his Yoga there may be an occasional current in the spine as in other nerve channels or different parts of the body, but no awakening of the Kundalini in this particular and powerful fashion. There is only a quiet uprising of the consciousness from the lower centres to join the spiritual consciousness above and a descent of the Divine Force from above which does its own work in the mind and body the manner and stages varying in each sadhak. A perfect confidence in the Divine Mother and a vigilance to repel all wrong suggestions and influences is the main law of this Yoga. Your opening having once been so powerful on the more usual Tantric lines (even without your own will intervening), it is hardly probable that it could now change easily to other linesany such effort might create a serious disturbance. In speaking of a competent Guru Sri Aurobindo meant one who had himself practised this opening of the centres and become siddha in that line of Yoga. It should not be impossible to find onewhen one has the call for the Guru, the Guru sooner or later comes. Meanwhile to put away fear and have confidence in the Divine Working is indispensable but no effort should be made to force the pace by concentrated meditation unless you have a guide whom you can trusta clear guidance from within or a guide from without. The inspiration about the Ida nadi and the subsequent waking of the Shakti show that there was an intervention at a critical moment and that the call to it whenever needed is likely to be effective.
  

3.2.09 - The Teachings of Some Modern Indian Yogis, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  
  As to the dilemma about the cruelty of things, I do not know what answer Ramdas would give. One answer might be that the Divine within is felt through the psychic being and the nature of the psychic being is that of the divine light, harmony, love, but it is covered by the mental and separative vital ego from which strife, hate, cruelty naturally come. It is therefore natural to feel in the kindness the touch of the Divine, while the cruelty is felt as a disguise or perversion in Nature, although that would not prevent the man who has the realisation from feeling and meeting the Divine behind the disguise. I have known even instances in which the perception of the Divine in all accompanied by an intense experience of universal love or a wide experience of an inner harmony had an extraordinary effect in making all around kind and helpful, even the most coarse and hard and cruel. Perhaps it is some such experience which is at the base of Ramdass statement about the kindness. As for the Divine Working, the experience of the Vedantic realisation is that behind the confused mixture of good and evil something is working that he realises as the Divine and in his own life he can look back and see what each step, happy or unhappy, meant for his progress and how it led towards the growth of his spirit. Naturally this comes fully as the realisation progresses; before that he had to walk by faith and may have often felt his faith fail and yielded to grief, doubt and despair for a time.
  

3.7.1.09 - Karma and Freedom, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  
  The mental being in us can be a learner in the school of freedom, not a perfect adept. A real freedom comes when we get away from the mind into the life of the spirit, from personality to the Person, from Nature to the lord of Nature. There again the first liberty is a passive power; it is of the nature of an assent; it is an observing and essential liberty in which the active part of the being is an instrument of the supreme Spirit and its universal action. But the assent is to the will of the Spirit and not to the mechanical force of Nature, and there is thrown on the mind the freedom of the spirits light and purity and a right knowledge of relations and a clear detached assent to the Divine Workings. But if man would have too a freedom of power, of participation, of companionship as the son of God in a greater divine control, he must then not only get back from mind, but must stand, in his thought and will even, above the levels of mentality and find there a station of leverage, a spiritual pou st,2 whence he can sovereignly move the world of his being. Such a station of consciousness there is in our supramental ranges. When the soul is one with the Supreme and with the universal not only in essence of consciousness and spiritual truth of being, but in expressive act too of consciousness and being, when it enjoys an initiating and relating truth of spiritual will and knowledge and the souls overflowing delight in God and existence, when it is admitted to the spirits fullness of assent to self and its creative liberty, its strain of an eternal joy in self-existence and self-manifestation, Karma itself becomes a rhythm of freedom and birth a strain of immortality.3
  

4.1.1.05 - The Central Process of the Yoga, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  For it often happens that the forces of the lower nature are stimulated and excited by the descent and want to mix with it and turn it to their profit. It often happens too that some Power or Powers undivine in their nature present themselves as the
  Supreme Lord or as the Divine Mother and claim the being's service and surrender. If these things are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sadhak to the Divine Working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic forces or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of Nature are full of snares, the disguises of the ego are innumerable, the illusions of the Powers of Darkness, Rakshasi
  Maya, are extraordinarily skilful; the reason is an insufficient guide and often turns traitor; vital desire is always with us tempting to follow any alluring call. This is the reason why in this Yoga we insist so much on what we call samarpan.a - rather inadequately rendered by the English word surrender. If the heart centre is fully opened and the psychic is always in control, then there is no question; all is safe. But the psychic can at any moment be veiled by a lower upsurge. It is only a few who are exempt from these dangers and it is precisely those to whom surrender is easily possible. The guidance of one who is himself by identity or represents the Divine is in this difficult endeavour imperative and indispensable.

4.2.2.03 - An Experience of Psychic Opening, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  *
  What was meant [by "plasticity within"], I suppose, was the psychic plasticity which makes surrender possible along with a free openness to the Divine Working from above - plasticity within as opposed to the rigidity which insists on maintaining one's own ideas, feelings, habitual ways of consciousness as opposed to the higher things from above or from the psychic within.
  

4.2.2 - Steps towards Overcoming Difficulties, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  
  While the recognition of the Divine Power and the attunement of ones own nature to it cannot be done without the recognition of the imperfections in that nature, yet it is a wrong attitude to put too much stress either on them or on the difficulties they create, or to distrust the Divine Working because of the difficulties one experiences, or to lay too continual an emphasis on the dark side of things. To do this increases the force of the difficulties, gives a greater right of continuance to the imperfections. I do not insist on a Couistic optimismalthough excessive optimism is more helpful than excessive pessimism; that (Couism) tends to cover up difficulties and there is besides always a measure to be observed in things. But there is no danger of your covering them up and deluding yourself with too bright an outlook, quite the contrary; you always lay stress too much on the shadows and by so doing thicken them and obstruct your outlets of escape into the Light. Faith, more faith! Faith in your possibilities, faith in the Power that is at work behind the veil, faith in the work that is to be done and the offered guidance.
  

5.1.02 - The Gods, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  *
  Of course, the gods exist - that is to say, there are Powers that stand above the world and transmit the Divine Workings. It is the physical mind which believes only in what is physical that denies them. There are also beings of other worlds - gods and
  Asuras etc.

7.02 - The Mind, #Words Of The Mother II, #The Mother, #Integral Yoga
  *
  It is only love that can understand and get at the secrets of the Divine Working. The mind, the physical mind especially, is incapable of seeing correctly and yet it always wants to judge. It is only a true, sincere humility in the mind, allowing the psychic to rule the being, that can save human beings from ignorance and obscurity.
  

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