{"id":1210,"date":"2013-07-13T01:33:17","date_gmt":"2013-07-13T01:33:17","guid":{"rendered":"http:\/\/localhost\/?p=1210"},"modified":"2013-07-13T01:33:17","modified_gmt":"2013-07-13T01:33:17","slug":"21-the-perfection-of-equality-vol-21-the-synthesis-of-yoga-volume-21","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/21-the-synthesis-of-yoga-volume-21\/21-the-perfection-of-equality-vol-21-the-synthesis-of-yoga-volume-21","title":{"rendered":"-21_The Perfection of Equality.htm"},"content":{"rendered":"\n\n
\n
\n


\nChapter XI<\/span><\/font><\/b> <\/font><\/p>\n

 <\/font>The
\nPerfection of Equality<\/span><\/font><\/b> <\/font><\/b><\/p>\n

 <\/p>\n

T<\/font><\/b>HE<\/font>
\nvery first necessity for spiritual perfection is a perfect equality. Perfection
\nin the sense in which we use it in Yoga, means a growth out of a lower undivine
\ninto a higher divine nature. In terms of knowledge it is a putting on the being
\nof the higher self and a casting away of the darker broken lower self or a
\ntransforming of our imperfect state into the rounded luminous fullness of our
\nreal and spiritual personality. In terms of devotion and adoration it is a
\ngrowing into a likeness of the nature or the law of the being of the Divine, to
\nbe united with whom we aspire, \u2013 for if there is not this likeness, this
\noneness of the law of the being, unity between that transcending and universal
\nand this individual spirit is not possible. The supreme divine nature is
\nfounded on equality. This affirmation is true of it whether we look on the
\nSupreme Being as a pure silent Self and Spirit or as the divine Master of
\ncosmic existence. The pure Self is equal, unmoved, the witness in an impartial peace
\nof all the happenings and relations of cosmic existence. While it is not averse
\nto them, \u2013 aversion is not equality, nor, if that were the attitude of the Self
\nto cosmic existence, could the universe come at all into being or proceed upon
\nits cycles, \u2013 a detachment, the calm of an equal regard, a superiority to the
\nreactions which trouble and are the disabling weakness of the soul involved in
\noutward nature, are the very substance of the silent Infinite’s<\/span>
\npurity and the condition of its impartial assent and support to the many-sided
\nmovement of the universe. But in that power too of the Supreme which governs
\nand develops these motions, the same equality is a basic condition.<\/p>\n

The Master of
\nthings cannot be affected or troubled by the reactions of things; if he were,
\nhe would be subject to them, not master, not free to develop them according to
\nhis sovereign will and wisdom and according to the inner truth and necessity of <\/p>\n

\nPage \u2013 671<\/span><\/p>\n

\n
\n<\/div>\n

what is behind their relations,
\nbut obliged rather to act according to the claim of temporary accident and
\nphenomenon. The truth of all things is in the calm of their depths, not in the
\nshifting inconstant wave form on the surface. The supreme conscious Being in
\nhis divine knowledge and will and love governs their evolution \u2013 to our
\nignorance so often a cruel confusion and distraction \u2013 from these depths and is
\nnot troubled by the clamour of the surface. The divine nature does not share in
\nour gropings<\/span> and our passions; when we speak of the
\ndivine wrath or favour or of God suffering in man, we are using a human
\nlanguage which mistranslates the inner significance of the movement we characterise<\/span>. We see something of the real truth of them
\nwhen we rise out of the phenomenal mind into the heights of the spiritual
\nbeing. For then we perceive that whether in the silence of self or in its
\naction in the cosmos, the Divine is always Sachchidananda, an infinite
\nexistence, an infinite consciousness and self-founded power of conscious being,
\nan infinite bliss in all his existence. We ourselves begin to dwell in an equal
\nlight, strength, joy \u2013 the psychological rendering of the divine knowledge,
\nwill and delight in self and things which are the active universal outpourings
\nfrom those infinite sources. In the strength of that light, power and joy a secret
\nself and spirit within us accepts and transforms always into food of its
\nperfect experience the dual letters of the mind’s transcript of life, and if
\nthere were not the hidden greater existence even now within us, we could not
\nbear the pressure of the universal force or subsist in this great and dangerous
\nworld. A perfect equality of our spirit and nature is a means by which we can
\nmove back from the troubled and ignorant outer consciousness into this inner
\nkingdom of heaven and possess the spirit’s eternal kingdoms, rājyam<\/i><\/span> samŗddham<\/span><\/i>,
\nof greatness, joy and peace. That self-elevation to the divine nature is the
\ncomplete fruit and the whole occasion of the discipline of equality demanded
\nfrom us by the self-perfecting aim in Yoga.<\/p>\n

A perfect
\nequality and peace of the soul is indispensable to change the whole substance
\nof our being into substance of the self out of its present stuff of troubled
\nmentality. It is equally indispensable if we aspire to replace our present
\nconfused and ignorant action by the self-possessed and luminous works of a
\n <\/p>\n

\nPage \u2013 672<\/span><\/p>\n

\n
\n<\/div>\n

free spirit governing its nature
\nand in tune with universal being. A divine action or even a perfect human
\naction is impossible if we have not equality of spirit and an equality in the motive-forces
\nof our nature. The Divine is equal to all, an impartial sustainer of his
\nuniverse, who views all with equal eyes, assents to the law of developing being
\nwhich he has brought out of the depths of his existence, tolerates what has to
\nbe tolerated, depresses what has to be depressed, raises what has to be raised,
\ncreates, sustains and destroys with a perfect and equal understanding of all
\ncauses and results and working out of the spiritual and pragmatic meaning of
\nall phenomena. God does not create in obedience to any troubled passion of
\ndesire or maintain and preserve through an attachment of partial preference or
\ndestroy in a fury of wrath, disgust or aversion. The Divine deals with great
\nand small, just and unjust, ignorant and wise as the Self of all who, deeply
\nintimate and one with the being, leads all according to their nature and need with
\na perfect understanding, power and justness of proportion. But through it all
\nhe moves things according to his large aim in the cycles and draws the soul
\nupward in the evolution through its apparent progress and retrogression towards
\nthe higher and ever higher development which is the sense of the cosmic urge.
\nThe self-perfecting individual who seeks to be one in will with the Divine and
\nmake his nature an instrument of the divine purpose, must enlarge himself out
\nof the egoistic and partial views and motives of the human ignorance and mould
\nhimself into an image of this supreme equality.<\/p>\n

This equal
\npoise in action is especially necessary for the sadhaka of the integral Yoga.
\nFirst, he must acquire that equal assent and understanding which will respond
\nto the law of the divine action without trying to impose on it a partial will
\nand the violent claim of a personal aspiration. A wise impersonality, a
\nquiescent equality, a universality which sees all things as the manifestations
\nof the Divine, the one Existence, is not angry, troubled, impatient with the
\nway of things or on the other hand excited, over-eager and precipitate, but
\nsees that the law must be obeyed and the pace of time respected, observes and
\nunderstands with sympathy the actuality of things and beings, but looks also
\nbehind the present appearance to their inner significances and <\/p>\n

\nPage \u2013 673<\/span><\/p>\n

\n
\n<\/div>\n

forward to the unrolling of their
\ndivine possibilities, is the first thing demanded of those who would do works
\nas the perfect instruments of the Divine. But this impersonal acquiescence is
\nonly the basis. Man is the instrument of an evolution which wears at first the
\nmask of a struggle, but grows more and more into its truer and deeper sense of
\na constant wise adjustment and must take on in a rising scale the deepest truth
\nand significance \u2013 now only underlying the adjustment and struggle \u2013 of a
\nuniversal harmony. The perfected human soul must always be an instrument for
\nthe hastening of the ways of this evolution. For that a divine power acting
\nwith the royalty of the divine will in it must be in whatever degree present in
\nthe nature. But to be accomplished and permanent, steadfast in action, truly
\ndivine, it has to proceed on the basis of a spiritual equality, a calm,
\nimpersonal and equal self-identification with all beings, an understanding of
\nall energies. The Divine acts with a mighty power in the myriad workings of the
\nuniverse, but with the supporting light and force of an imperturbable oneness,
\nfreedom and peace. That must be the type of the perfected soul’s divine works.
\nAnd equality is the condition of the being which makes possible this changed
\nspirit in the action.<\/p>\n

But even a
\nhuman perfection cannot dispense with equality as one of its chief elements and
\neven its essential atmosphere. The aim of a human perfection must include, if
\nit is to deserve the name, two things, self-mastery and a mastery of the
\nsurroundings; it must seek for them in the greatest degree of these powers
\nwhich is at all attainable by our human nature. Man’s urge of self-perfection
\nis to be, in the ancient language, svarāţ<\/i><\/span> and samrāţ<\/i><\/span>, self-ruler and king. But to be self-ruler
\nis not possible for him if he is subject to the attack of the lower nature, to
\nthe turbulence of grief and joy, to the violent touches of pleasure and pain,
\nto the tumult of his emotions and passions, to the bondage of his personal
\nlikings and dislikings<\/span>, to the strong chains of
\ndesire and attachment, to the narrowness of a personal and emotionally
\npreferential judgment and opinion, to all the hundred touches of his egoism and
\nits pursuing stamp on his thought, feeling and action. All these things are the
\nslavery to the lower self which the greater \u201cI\u201d in man must put under his feet
\nif he is to be king of his own
\n <\/p>\n

\nPage \u2013 674<\/span><\/p>\n

\n
\n<\/div>\n

nature. To surmount them is the
\ncondition of self-rule; but of that surmounting again equality is the condition
\nand the essence of the movement. To be quite free from all these things, \u2013 if
\npossible, or at least to be master of and superior to them, \u2013 is equality.
\nFarther, one who is not self-ruler, cannot be master of his surroundings. The knowledge,
\nthe will, the harmony which is necessary for this outward mastery, can come
\nonly as a crown of the inward conquest. It belongs to the self-possessing soul
\nand mind which follows with a disinterested equality the Truth, the Right, the universal
\nLargeness to which alone this mastery is possible, \u2013 following always the great
\nideal they present to our imperfection while it understands and makes a full
\nallowance too for all that seems to conflict with them and stand in the way of
\ntheir manifestation. This rule is true even on the levels of our actual human
\nmentality, where we can only get a limited perfection. But the ideal of Yoga
\ntakes up this aim of Swarajya and Samrajya and puts it on the larger spiritual
\nbasis. There it gets its full power, opens to the diviner degrees of the
\nspirit; for it is by oneness with the Infinite, by a spiritual power acting
\nupon finite things, that some highest integral perfection of our being and
\nnature finds its own native foundation. <\/p>\n

A perfect
\nequality not only of the self, but in the nature is a condition of the Yoga of
\nself-perfection. The first obvious step to it will be the conquest of our
\nemotional and vital being, for here are the sources of greatest trouble, the
\nmost rampant forces of inequality and subjection, the most insistent claim of
\nour imperfection. The equality of these parts of our nature comes by
\npurification and freedom. We might say that equality is the very sign of
\nliberation. To be free from the domination of the urge of vital desire and the
\nstormy mastery of the soul by the passions is to have a calm and equal heart
\nand a life-principle governed by the large and even view of a universal spirit.
\nDesire is the impurity of the Prana, the life-principle, and its chain of
\nbondage. A free Prana means a content and satisfied life-soul which fronts the
\ncontact of outward things without desire and receives them with an equal
\nresponse; delivered, uplifted above the servile duality of liking and
\ndisliking, indifferent to the urgings of pleasure and pain, not excited by the
\npleasant, not troubled and overpowered
\n <\/p>\n

\nPage \u2013 675<\/span><\/p>\n

\n
\n<\/div>\n

by the unpleasant, not clinging with
\nattachment to the touches it prefers or violently repelling those for which it
\nhas an aversion, it will be opened to a greater system of values of experience.
\nAll that comes to it from the world with menace or with solicitation, it will
\nrefer to the higher principles, to a reason and heart in touch with or changed
\nby the light and calm joy of the spirit. Thus quieted, mastered by the spirit
\nand no longer trying to impose its own mastery on the deeper and finer soul in
\nus, this life-soul will be itself spiritualised and work as a clear and noble
\ninstrument of the diviner dealings of the spirit with things. There is no question
\nhere of an ascetic killing of the life-impulse and its native utilities and
\nfunctions; not its killing is demanded, but its transformation. The function of
\nthe Prana is enjoyment, but the real enjoyment of existence is an inward
\nspiritual Ananda, not partial and troubled like that of our vital, emotional or
\nmental pleasure, degraded as they are now by the predominance of the physical
\nmind, but universal, profound, a massed concentration of spiritual bliss
\npossessed in a calm ecstasy of self and all existence. Possession is its
\nfunction, by possession comes the soul’s enjoyment of things, but this is the
\nreal possession, a thing large and inward, not dependent on the outward seizing
\nwhich makes us subject to what we seize. All outward possession and enjoyment
\nwill be only an occasion of a satisfied and equal play of the spiritual Ananda
\nwith the forms and phenomena of its own world-being. The egoistic possession,
\nthe making things our own in the sense of the ego’s claim on God and beings and
\nthe world, parigraha<\/i><\/span>,
\nmust be renounced in order that this greater thing, this large, universal and perfect
\nlife, may come. Tyaktena<\/i><\/span> bhu\u00f1jīthāh<\/span><\/i>,
\nby renouncing the egoistic sense of desire and possession, the soul enjoys divinely
\nits self and the universe.<\/p>\n

A free heart is
\nsimilarly a heart delivered from the gusts and storms of the affections and the
\npassions; the assailing touch of grief, wrath, hatred, fear, inequality of
\nlove, trouble of joy, pain of sorrow fall away from the equal heart, and leave
\nit a thing large, calm, equal, luminous, divine. These things are not incumbent
\non the essential nature of our being, but the creations of the present make of
\nour outward active mental and vital nature and its transactions with its
\nsurroundings. The ego-sense which in- <\/p>\n

\nPage \u2013 676<\/span><\/p>\n

\n
\n<\/div>\n

duces<\/span> us
\nto act as separate beings who make their isolated claim and experience the test
\nof the values of the universe, is responsible for these aberrations. When we
\nlive in unity with the Divine in ourselves and the spirit of the universe,
\nthese imperfections fall away from us and disappear in the calm and equal
\nstrength and delight of the inner spiritual existence. Always that is within us
\nand transforms the outward touches before they reach it by a passage through a
\nsubliminal psychic soul in us which is the hidden instrument of its delight of
\nbeing. By equality of the heart we get away from the troubled desire-soul on
\nthe surface, open the gates of this profounder being, bring out its responses
\nand impose their true divine values on all that solicits our emotional being. A
\nfree, happy, equal and all-embracing heart of spiritual feeling is the outcome
\nof this perfection.<\/p>\n

In this
\nperfection too there is no question of a severe ascetic insensibility, an aloof
\nspiritual indifference or a strained rugged austerity of self-suppression. This
\nis not a killing of the emotional nature but a transformation. All that
\npresents itself here in our outward nature in perverse or imperfect forms has a
\nsignificance and utility which come out when we get back to the greater truth
\nof divine being. Love will be not destroyed, but perfected, enlarged to its
\nwidest capacity, deepened to its spiritual rapture, the love of God, the love
\nof man, the love of all things as ourselves and as beings and powers of the
\nDivine; a large, universal love, not at all incapable of various relation, will
\nreplace the clamant, egoistic, self-regarding love of little joys and griefs
\nand insistent demands afflicted with all the chequered<\/span>
\npattern of angers and jealousies and satisfactions, rushings<\/span>
\nto unity and movements of fatigue, divorce and separation on which we now place
\nso high a value. Grief will cease to exist, but a universal, an equal love and
\nsympathy will take its place, not a suffering sympathy, but a power which,
\nitself delivered, is strong to sustain, to help, to liberate. To the free
\nspirit wrath and hatred are impossible, but not the strong Rudra<\/span>
\nenergy of the Divine which can battle without hatred and destroy without wrath
\nbecause all the time aware of the things it destroys as parts of itself, its
\nown manifestations and unaltered therefore in its sympathy and understanding of
\nthose in whom are embodied these manifesta<\/span>– <\/p>\n

\nPage \u2013 677<\/span><\/p>\n

\n
\n<\/div>\n


\ntions<\/span>.
\nAll our emotional nature will undergo this high liberating transformation; but
\nin order that it may do so, a perfect equality is the effective condition.<\/p>\n

The same
\nequality must be brought into the rest of our being. Our whole dynamic being is
\nacting under the influence of unequal impulses, the manifestations of the lower
\nignorant nature. These urgings we obey or partially control or place on them
\nthe changing and modifying influence of our reason, our refining aesthetic
\nsense and mind and regulating ethical notions. A tangled strain of right and
\nwrong, of useful and harmful, harmonious or disordered activity is the mixed
\nresult of our endeavour, a shifting standard of human reason and unreason,
\nvirtue and vice, honour<\/span> and dishonour<\/span>,
\nthe noble and the ignoble, things approved and things disapproved of men, much
\ntrouble of self-approbation and disapprobation or of self-righteousness and
\ndisgust, remorse, shame and moral depression. These things are no doubt very
\nnecessary at present for our spiritual evolution. But the seeker of a greater
\nperfection will draw back from all these dualities, regard them with an equal
\neye and arrive through equality at an impartial and universal action of the
\ndynamic Tapas, spiritual force, in which his own force and will are turned into
\npure and just instruments of a greater calm secret of divine working. The
\nordinary mental standards will be exceeded on the basis of this dynamic
\nequality. The eye of his will must look beyond to a purity of divine being, a
\nmotive of divine will-power guided by divine knowledge of which his perfected
\nnature will be the engine, yantra<\/i><\/span>. That must remain impossible in entirety as long as
\nthe dynamic ego with its subservience to the emotional and vital impulses and
\nthe preferences of the personal judgment interferes in his action. A perfect
\nequality of the will is the power which dissolves these knots of the lower
\nimpulsion to works. This equality will not respond to the lower impulses, but watch
\nfor a greater seeing impulsion from the Light above the mind, and will not
\njudge and govern with the intellectual judgment, but wait for enlightenment and
\ndirection from a superior plane of vision. As it mounts upward to the
\nsupramental being and widens inward to the spiritual largeness, the dynamic
\nnature will be transformed, spiritualised like the emotional and pranic, and
\ngrow into a power
\n <\/p>\n

\nPage \u2013 678<\/span><\/p>\n

\n
\n<\/div>\n

of the divine nature. There will
\nbe plenty of stumblings and errors and imperfections of adjustment of the
\ninstruments to their new working, but the increasingly equal soul will not be
\ntroubled overmuch or grieve at these things, since, delivered to the guidance of
\nthe Light and Power within self and above mind, it will proceed on its way with
\na firm assurance and await with growing calm the vicissitudes and completion of
\nthe process of transformation. The promise of the Divine Being in the Gita will
\nbe the anchor of its resolution, \u201cAbandon all dharmas<\/span>
\nand take refuge in Me alone; I will deliver thee from all sin and evil; do not
\ngrieve.\u201d<\/p>\n

The equality of
\nthe thinking mind will be a part and a very important part of the perfection of
\nthe instruments in the nature. Our present attractive self-justifying
\nattachment to our intellectual preferences, our judgments, opinions, imaginations,
\nlimiting associations of the memory which makes the basis of our mentality, to
\nthe current repetitions of our habitual mind, to the insistences of our
\npragmatic mind, to the limitations even of our intellectual truth-mind, must go
\nthe way of other attachments and yield to the impartiality of an equal vision.
\nThe equal thought-mind will look on knowledge and ignorance and on truth and
\nerror, those dualities created by our limited nature of consciousness and the
\npartiality of our intellect and its little stock of reasonings and intuitions,
\naccept them both without being bound to either twine of the skein and await a
\nluminous transcendence. In ignorance it will see a knowledge which is
\nimprisoned and seeks or waits for delivery, in error a truth at work which has
\nlost itself or got thrown by the groping mind into misleading forms. On the
\nother side it will not hold itself bound and limited by its knowledge or
\nforbidden by it to proceed to fresh illumination, nor lay too fierce a grasp on
\ntruth, even when using it to the full, or tyrannously chain it to its present
\nformulations. This perfect equality of the thinking mind is indispensable
\nbecause the objective of this progress is the greater light which belongs to a
\nhigher plane of spiritual cognizance. This equality is the most delicate and
\ndifficult of all, the least practised by the human mind; its perfection is impossible
\nso long as the supramental light does not fall fully on the upward looking
\nmentality. But an
\n <\/p>\n

\n
\nPage \u2013 679<\/span><\/p>\n

\n
\n<\/div>\n

increasing will to equality in
\nthe intelligence is needed, before that light can work freely upon the mental
\nsubstance. This too is not an abnegation of the seekings<\/span>
\nand cosmic purposes of the intelligence, not an indifference or impartial scepticism<\/span>, nor yet a stilling of all thought in the
\nsilence of the Ineffable. A stilling of the mental thought may be part of the
\ndiscipline, when the object is to free the mind from its own partial workings,
\nin order that it may become an equal channel of a higher light and knowledge;
\nbut there must also be a transformation of the mental substance; otherwise the
\nhigher light cannot assume full possession and a compelling shape for the
\nordered works of the divine consciousness in the human being. The silence of
\nthe Ineffable is a truth of divine being, but the Word which proceeds from that
\nsilence is also a truth, and it is this Word which has to be given a body in
\nthe conscious form of the nature.<\/p>\n

But, finally,
\nall this equalisation<\/span> of the nature is a preparation
\nfor the highest spiritual equality to take possession of the whole being and
\nmake a pervading atmosphere in which the light, power and joy of the Divine can
\nmanifest itself in man amid an increasing fullness. That equality is the
\neternal equality of Sachchidananda. It is an equality of the infinite being which
\nis self-existent, an equality of the eternal spirit, but it will mould into its
\nown mould the mind, heart, will, life, physical being. It is an equality of the
\ninfinite spiritual consciousness which will contain and base the blissful
\nflowing and satisfied waves of a divine knowledge. It is an equality of the
\ndivine Tapas which will initiate a luminous action of the divine will in all
\nthe nature. It is an equality of the divine Ananda which will found the play of
\na divine universal delight, universal love and an illimitable aesthesis of
\nuniversal beauty. The ideal equal peace and calm of the Infinite will be the
\nwide ether of our perfected being, but the ideal, equal and perfect action of
\nthe Infinite through the nature working on the relations of the universe will
\nbe the untroubled outpouring of its power in our being. This is the meaning of
\nequality in the terms of the integral Yoga. <\/p>\n

\nPage \u2013 680<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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