{"id":2155,"date":"2013-07-13T01:39:48","date_gmt":"2013-07-13T01:39:48","guid":{"rendered":"http:\/\/localhost\/?p=2155"},"modified":"2013-07-13T01:39:48","modified_gmt":"2013-07-13T01:39:48","slug":"14-chapter-ix-equality-and-the-annihilation-of-ego-vol-23-24-the-synthesis-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/23-24-the-synthesis-of-yoga\/14-chapter-ix-equality-and-the-annihilation-of-ego-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-14_Chapter IX Equality and the Annihilation of Ego.htm"},"content":{"rendered":"

<\/p>\n

\n\n\n
\n\t\t\t <\/p>\n

\n\t\t\tChapter IX <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tEquality and the Annihilation of Ego <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tA<\/font>N ENTIRE<\/b> self-consecration, a complete
\n\t\t\tequality, an unsparing effacement of the ego, a transforming
\n\t\t\tdeliverance of the nature from its ignorant modes of action are the
\n\t\t\tsteps by which the surrender of all the being and nature to the
\n\t\t\tDivine Will can be prepared and achieved, \u2014 a self-giving true,
\n\t\t\ttotal and without reserve. The first necessity is an entire spirit
\n\t\t\tof self-consecration in our works; it must become first the constant
\n\t\t\twill, then the ingrained need in all the being, finally its
\n\t\t\tautomatic but living and conscious habit, the self-existent turn to
\n\t\t\tdo all action as a sacrifice to the Supreme and to the veiled Power
\n\t\t\tpresent in us and in all beings and in all the workings of the
\n\t\t\tuniverse. Life is the altar of this sacrifice, works are our
\n\t\t\toffering; a transcendent and universal Power and Presence as yet
\n\t\t\trather felt or glimpsed than known or seen by us is the Deity to
\n\t\t\twhom they are offered. This sacrifice, this self-consecration has
\n\t\t\ttwo sides to it; there is the work itself and there is the spirit in
\n\t\t\twhich it is done, the spirit of worship to the Master of Works in
\n\t\t\tall that we see, think and experience. <\/p>\n

\n\t\t\tThe work itself is at first determined by the
\n\t\t\tbest light we can command in our ignorance. It is that which we
\n\t\t\tconceive as the thing that should be done. And whether it be shaped
\n\t\t\tby our sense of duty, by our feeling for our fellow-creatures, by
\n\t\t\tour idea of what is for the good of others or the good of the world
\n\t\t\tor by the direction of one whom we accept as a human Master, wiser
\n\t\t\tthan ourselves and for us the representative of that Lord of all
\n\t\t\tworks in whom we believe but whom we do not yet know, the principle
\n\t\t\tis the same. The essential of the sacrifice of works must be there
\n\t\t\tand the essential is the surrender of all desire for the fruit of
\n\t\t\tour works, the renunciation of all attachment to the result for
\n\t\t\twhich yet we labour. For so long as we work with attachment to the
\n\t\t\tresult, the sacrifice is offered not to the Divine, but to our ego.<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>221<\/font>  <\/p>\n

\n

\n\t\t\tWe may think otherwise, but we are deceiving ourselves; we are
\n\t\t\tmaking our idea of the Divine, our sense of duty, our feeling for
\n\t\t\tour fellow-creatures, our idea of what is good for the world or
\n\t\t\tothers, even our obedience to the Master a mask for our egoistic
\n\t\t\tsatisfactions and preferences and a specious shield against the
\n\t\t\tdemand made on us to root all desire out of our nature. <\/p>\n

\n\t\t\tAt this stage of the Yoga and even throughout the Yoga this form of
\n\t\t\tdesire, this figure of the ego is the enemy against whom we have to
\n\t\t\tbe always on our guard with an unsleeping vigilance. We need not be
\n\t\t\tdiscouraged when we find him lurking within us and assuming all
\n\t\t\tsorts of disguises, but we should be vigilant to detect him in all
\n\t\t\this masks and inexorable in expelling his influence. The illumining
\n\t\t\tWord of this movement is the decisive line of the Gita, "To action
\n\t\t\tthou hast a right but never under any circumstances to its fruit."
\n\t\t\tThe fruit belongs solely to the Lord of all works; our only business
\n\t\t\twith it is to prepare success by a true and careful action and to
\n\t\t\toffer it, if it comes, to the divine Master. Afterwards even as we
\n\t\t\thave renounced attachment to the fruit, we must renounce attachment
\n\t\t\tto the work also; at any moment we must be prepared to change one
\n\t\t\twork, one course or one field of action for another or abandon all
\n\t\t\tworks if that is the clear command of the Master. Otherwise we do
\n\t\t\tthe act not for his sake but for our satisfaction and pleasure in
\n\t\t\tthe work, from the kinetic nature’s need of action or for the
\n\t\t\tfulfilment of our propensities; but these are all stations and
\n\t\t\trefuges of the ego. However necessary for our ordinary motion of
\n\t\t\tlife, they have to be abandoned in the growth of the spiritual
\n\t\t\tconsciousness and replaced by divine counterparts: an Ananda, an
\n\t\t\timpersonal and God-directed delight will cast out or supplant the
\n\t\t\tunillumined vital satisfaction and pleasure, a joyful driving of the
\n\t\t\tDivine Energy the kinetic need; the fulfilment of the propensities
\n\t\t\twill no longer be an object or a necessity, there will be instead
\n\t\t\tthe fulfilment of the Divine Will through the natural dynamic truth
\n\t\t\tin action of a free soul and a luminous nature. In the end, as the
\n\t\t\tattachment to the fruit of the work and to the work itself has been
\n\t\t\texcised from the heart, so also the last clinging attachment to the
\n\t\t\tidea and sense of ourselves as the doer has to be <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>222<\/font><\/p>\n

\n

\n\t\t\trelinquished; the Divine Shakti must be known and felt above and
\n\t\t\twithin us as the true and sole worker. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* *<\/font><\/p>\n

\n\t\t\tThe renunciation of attachment to the work and its fruit is the
\n\t\t\tbeginning of a wide movement towards an absolute equality in the
\n\t\t\tmind and soul which must become all-enveloping if we are to be
\n\t\t\tperfect in the spirit. For the worship of the Master of works
\n\t\t\tdemands a clear recognition and glad acknowledgment of him in
\n\t\t\tourselves, in all things and in all happenings. Equality is the sign
\n\t\t\tof this adoration; it is the soul’s ground on which true sacrifice
\n\t\t\tand worship can be done. The Lord is there equally in all beings, we
\n\t\t\thave to make no essential distinctions between ourselves and others,
\n\t\t\tthe wise and the ignorant, friend and enemy, man and animal, the
\n\t\t\tsaint and the sinner. We must hate none, despise none, be repelled
\n\t\t\tby none; for in all we have to see the One disguised or manifested
\n\t\t\tat his pleasure. He is a little revealed in one or more revealed in
\n\t\t\tanother or concealed and wholly distorted in others according to his
\n\t\t\twill and his knowledge of what is best for that which he intends to
\n\t\t\tbecome in form in them and to do in works in their nature. All is
\n\t\t\tourself, one self that has taken many shapes. Hatred and disliking
\n\t\t\tand scorn and repulsion, clinging and attachment and preference are
\n\t\t\tnatural, necessary, inevitable at a certain stage: they attend upon
\n\t\t\tor they help to make and maintain Nature’s choice in us. But to the
\n\t\t\tKarmayogin they are a survival, a stumbling-block, a process of the
\n\t\t\tIgnorance and, as he progresses, they fall away from his nature. The
\n\t\t\tchild-soul needs them for its growth; but they drop from an adult in
\n\t\t\tthe divine culture. In the God-nature to which we have to rise there
\n\t\t\tcan be an adamantine, even a destructive severity but not hatred, a
\n\t\t\tdivine irony but not scorn, a calm, clear-seeing and forceful
\n\t\t\trejection but not repulsion and dislike. Even what we have to
\n\t\t\tdestroy, we must not abhor or fail to recognise as a disguised and
\n\t\t\ttemporary movement of the Eternal. <\/p>\n

\n\t\t\tAnd since all things are the one Self in its
\n\t\t\tmanifestation, we<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>223<\/font><\/p>\n

\n

\n\t\t\tshall have equality of soul towards the ugly and the
\n\t\t\tbeautiful, the maimed and the perfect, the noble and the vulgar, the
\n\t\t\tpleasant and the unpleasant, the good and the evil. Here also there
\n\t\t\twill be no hatred, scorn and repulsion, but instead the equal eye
\n\t\t\tthat sees all things in their real character and their appointed
\n\t\t\tplace. For we shall know that all things express or disguise,
\n\t\t\tdevelop or distort, as best they can or with whatever defect they
\n\t\t\tmust, under the circumstances intended for them, in the way possible
\n\t\t\tto the immediate status or function or evolution of their nature,
\n\t\t\tsome truth or fact, some energy or potential of the Divine necessary
\n\t\t\tby its presence in the progressive manifestation both to the whole
\n\t\t\tof the present sum of things and for the perfection of the ultimate
\n\t\t\tresult. That truth is what we must seek and discover behind the
\n\t\t\ttransitory expression; undeterred by appearances, by the
\n\t\t\tdeficiencies or the disfigurements of the expression, we can then
\n\t\t\tworship the Divine for ever unsullied, pure, beautiful and perfect
\n\t\t\tbehind his masks. All indeed has to be changed, not ugliness
\n\t\t\taccepted but divine beauty, not imperfection taken as our
\n\t\t\tresting-place but perfection striven after, the supreme good made
\n\t\t\tthe universal aim and not evil. But what we do has to be done with a
\n\t\t\tspiritual understanding and knowledge, and it is a divine good,
\n\t\t\tbeauty, perfection, pleasure that has to be followed after, not the
\n\t\t\thuman standards of these things. If we have not equality, it is a
\n\t\t\tsign that we are still pursued by the Ignorance, we shall truly
\n\t\t\tunderstand nothing and it is more than likely that we shall destroy
\n\t\t\tthe old imperfection only to create another: for we are substituting
\n\t\t\tthe appreciations of our human mind and desire-soul for the divine
\n\t\t\tvalues. <\/p>\n

\n\t\t\tEquality does not mean a fresh ignorance or blindness; it does not
\n\t\t\tcall for and need not initiate a greyness of vision and a blotting
\n\t\t\tout of all hues. Difference is there, variation of expression is
\n\t\t\tthere and this variation we shall appreciate, \u2014 far more justly than
\n\t\t\twe could when the eye was clouded by a partial and erring love and
\n\t\t\thate, admiration and scorn, sympathy and antipathy, attraction and
\n\t\t\trepulsion. But behind the variation we shall always see the Complete
\n\t\t\tand Immutable who dwells within it and we shall feel, know or at
\n\t\t\tleast, if it is <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\thidden from us, trust in the wise purpose and divine necessity
\n\t\t\tof the particular manifestation, whether it appear to our human
\n\t\t\tstandards harmonious and perfect or crude and unfinished or even
\n\t\t\tfalse and evil. <\/p>\n

\n\t\t\tAnd so too we shall have the same equality of mind and soul towards
\n\t\t\tall happenings, painful or pleasurable, defeat and success, honour
\n\t\t\tand disgrace, good repute and ill-repute, good fortune and evil
\n\t\t\tfortune. For in all happenings we shall see the will of the Master
\n\t\t\tof all works and results and a step in the evolving expression of
\n\t\t\tthe Divine. He manifests himself, to those who have the inner eye
\n\t\t\tthat sees, in forces and their play and results as well as in things
\n\t\t\tand in creatures. All things move towards a divine event; each
\n\t\t\texperience, suffering and want no less than joy and satisfaction, is
\n\t\t\ta necessary link in the carrying out of a universal movement which
\n\t\t\tit is our business to understand and second. To revolt, to condemn,
\n\t\t\tto cry out is the impulse of our unchastened and ignorant instincts.
\n\t\t\tRevolt like everything else has its uses in the play and is even
\n\t\t\tnecessary, helpful, decreed for the divine development in its own
\n\t\t\ttime and stage; but the movement of an ignorant rebellion belongs to
\n\t\t\tthe stage of the soul’s childhood or to its raw adolescence. The
\n\t\t\tripened soul does not condemn but seeks to understand and master,
\n\t\t\tdoes not cry out but accepts or toils to improve and perfect, does
\n\t\t\tnot revolt inwardly but labours to obey and fulfil and transfigure.
\n\t\t\tTherefore we shall receive all things with an equal soul from the
\n\t\t\thands of the Master. Failure we shall admit as a passage as calmly
\n\t\t\tas success until the hour of the divine victory arrives. Our souls
\n\t\t\tand minds and bodies will remain unshaken by acutest sorrow and
\n\t\t\tsuffering and pain if in the divine dispensation they come to us,
\n\t\t\tunoverpowered by intensest joy and pleasure. Thus supremely balanced
\n\t\t\twe shall continue steadily on our way meeting all things with an
\n\t\t\tequal calm until we are ready for a more exalted status and can
\n\t\t\tenter into the supreme and universal Ananda. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* *<\/font><\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tThis equality cannot come except by a protracted ordeal and
\n\t\t\tpatient self-discipline; so long as desire is strong, equality
\n\t\t\tcannot come at all except in periods of quiescence and the fatigue
\n\t\t\tof desire, and it is then more likely to be an inert indifference or
\n\t\t\tdesire’s recoil from itself than the true calm and the positive
\n\t\t\tspiritual oneness. Moreover, this discipline or this growth into
\n\t\t\tequality of spirit has its necessary epochs and stages. Ordinarily
\n\t\t\twe have to begin with a period of endurance; for we must learn to
\n\t\t\tconfront, to suffer and to assimilate all contacts. Each fibre in us
\n\t\t\tmust be taught not to wince away from that which pains and repels
\n\t\t\tand not to run eagerly towards that which pleases and attracts, but
\n\t\t\trather to accept, to face, to bear and to conquer. All touches we
\n\t\t\tmust be strong to bear, not only those that are proper and personal
\n\t\t\tto us but those born of our sympathy or our conflict with the worlds
\n\t\t\taround, above or below us and with their peoples. We shall endure
\n\t\t\ttranquilly the action and impact on us of men and things and forces,
\n\t\t\tthe pressure of the Gods and the assaults of Titans; we shall face
\n\t\t\tand engulf in the unstirred seas of our spirit all that can possibly
\n\t\t\tcome to us down the ways of the soul’s infinite experience. This is
\n\t\t\tthe stoical period of the preparation of equality, its most
\n\t\t\telementary and yet its heroic age. But this steadfast endurance of
\n\t\t\tthe flesh and heart and mind must be reinforced by a sustained sense
\n\t\t\tof spiritual submission to a divine Will: this living clay must
\n\t\t\tyield not only with a stern or courageous acquiescence, but with
\n\t\t\tknowledge or with resignation, even in suffering, to the touch of
\n\t\t\tthe divine Hand that is preparing its perfection. A sage, a devout
\n\t\t\tor even a tender stoicism of the God-lover is possible, and these
\n\t\t\tare better than the merely pagan self-reliant endurance which may
\n\t\t\tlend itself to a too great hardening of the vessel of God: for this
\n\t\t\tkind prepares the strength that is capable of wisdom and of love;
\n\t\t\tits tranquillity is a deeply moved calm that passes easily into
\n\t\t\tbliss. The gain of this period of resignation and endurance is the
\n\t\t\tsoul’s strength equal to all shocks and contacts. <\/p>\n

\n\t\t\tThere is next a period of high-seated impartiality and indifference
\n\t\t\tin which the soul becomes free from exultation and depression and
\n\t\t\tescapes from the snare of the eagerness of joy as  <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tfrom the dark net of the pangs of grief and suffering. All
\n\t\t\tthings and persons and forces, all thoughts and feelings and
\n\t\t\tsensations and actions, one’s own no less than those of others, are
\n\t\t\tregarded from above by a spirit that remains intact and immutable
\n\t\t\tand is not disturbed by these things. This is the philosophic period
\n\t\t\tof the preparation of equality, a wide and august movement. But
\n\t\t\tindifference must not settle into an inert turning away from action
\n\t\t\tand experience; it must not be an aversion born of weariness,
\n\t\t\tdisgust and distaste, a recoil of disappointed or satiated desire,
\n\t\t\tthe sullenness of a baffled and dissatisfied egoism forced back from
\n\t\t\tits passionate aims. These recoils come inevitably in the unripe
\n\t\t\tsoul and may in some way help the progress by a discouragement of
\n\t\t\tthe eager desire-driven vital nature, but they are not the
\n\t\t\tperfection towards which we labour. The indifference or the
\n\t\t\timpartiality that we must seek after is a calm superiority of the
\n\t\t\thigh-seated soul above the contacts of things;\u00b9<\/font>
\n\t\t\tit regards and accepts or rejects them but is not moved in the
\n\t\t\trejection and is not subjected by the acceptance. It begins to feel
\n\t\t\titself near, kin to, one with a silent Self and Spirit self-existent
\n\t\t\tand separate from the workings of Nature which it supports and makes
\n\t\t\tpossible, part of or merged in the motionless calm Reality that
\n\t\t\ttranscends the motion and action of the universe. The gain of this
\n\t\t\tperiod of high transcendence is the soul’s peace unrocked and
\n\t\t\tunshaken by the pleasant ripplings or by the tempestuous waves and
\n\t\t\tbillows of the world’s movement. <\/p>\n

\n\t\t\tIf we can pass through these two stages of the inner change without
\n\t\t\tbeing arrested or fixed in either, we are admitted to a greater
\n\t\t\tdivine equality which is capable of a spiritual ardour and tranquil
\n\t\t\tpassion of delight, a rapturous, all-understanding and
\n\t\t\tall-possessing equality of the perfected soul, an intense and even
\n\t\t\twideness and fullness of its being embracing all things. This is the
\n\t\t\tsupreme period and the passage to it is through the joy of a total
\n\t\t\tself-giving to the Divine and to the universal Mother. For strength
\n\t\t\tis then crowned by a happy mastery, peace deepens into bliss, the
\n\t\t\tpossession of the divine calm is uplifted <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\u00b9<\/font>
\nudasina<\/i>. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>227<\/font>   <\/p>\n

\n

\n\t\t\tand made the ground for the possession of the divine movement.
\n\t\t\tBut if this greater perfection is to arrive, the soul’s impartial
\n\t\t\thigh-seatedness looking down from above on the flux of forms and
\n\t\t\tpersonalities and movements and forces must be modified and change
\n\t\t\tinto a new sense of strong and calm submission and a powerful and
\n\t\t\tintense surrender. This submission will be no longer a resigned
\n\t\t\tacquiescence but a glad acceptance: for there will be no sense of
\n\t\t\tsuffering or of the bearing of a burden or cross; love and delight
\n\t\t\tand the joy of self-giving will be its brilliant texture. And this
\n\t\t\tsurrender will be not only to a divine Will which we perceive and
\n\t\t\taccept and obey, but to a divine Wisdom in the Will which we
\n\t\t\trecognise and a divine Love in it which we feel and rapturously
\n\t\t\tsuffer, the wisdom and love of a supreme Spirit and Self of
\n\t\t\tourselves and all with which we can achieve a happy and perfect
\n\t\t\tunity. A lonely power, peace and stillness is the last word of the
\n\t\t\tphilosophic equality of the sage; but the soul in its integral
\n\t\t\texperience liberates itself from this self-created status and enters
\n\t\t\tinto the sea of a supreme and allembracing ecstasy of the
\n\t\t\tbeginningless and endless beatitude of the Eternal. Then we are at
\n\t\t\tlast capable of receiving all contacts with a blissful equality,
\n\t\t\tbecause we feel in them the touch of the imperishable Love and
\n\t\t\tDelight, the happiness absolute that hides ever in the heart of
\n\t\t\tthings. The gain of this culmination in a universal and equal
\n\t\t\trapture is the soul’s delight and the opening gates of the Bliss
\n\t\t\tthat is infinite, the Joy that surpasses all understanding. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t* *<\/font><\/p>\n

\n\t\t\tBefore this labour for the annihilation of desire and the conquest
\n\t\t\tof the soul’s equality can come to its absolute perfection and
\n\t\t\tfruition, that turn of the spiritual movement must have been
\n\t\t\tcompleted which leads to the abolition of the sense of ego. But for
\n\t\t\tthe worker the renunciation of the egoism of action is the most
\n\t\t\timportant element in this change. For even when by giving up the
\n\t\t\tfruits and the desire of the fruits to the Master of the Sacrifice
\n\t\t\twe have parted with the egoism of rajasic desire, we<\/p>\n

\n\t\t\t <\/p>\n

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\n

\n\t\t\tmay still have kept the egoism of the worker. Still we are
\n\t\t\tsubject to the sense that we are ourselves the doer of the act,
\n\t\t\tourselves its source and ourselves the giver of the sanction. It is
\n\t\t\tstill the "I" that chooses and determines, it is still the "I" that
\n\t\t\tundertakes the responsibility and feels the demerit or the merit. <\/p>\n

\n\t\t\tAn entire removal of this separative ego-sense is an essential aim
\n\t\t\tof our Yoga. If any ego is to remain in us for a while, it is only a
\n\t\t\tform of it which knows itself to be a form and is ready to disappear
\n\t\t\tas soon as a true centre of consciousness is manifested or built in
\n\t\t\tus. That true centre is a luminous formulation of the one
\n\t\t\tConsciousness and a pure channel and instrument of the one
\n\t\t\tExistence. A support for the individual manifestation and action of
\n\t\t\tthe universal Force, it gradually reveals behind it the true Person
\n\t\t\tin us, the central eternal being, an everlasting being of the
\n\t\t\tSupreme, a power and portion of the transcendent Shakti.\u00b2<\/font> <\/p>\n

\n\t\t\tHere too, in this movement by which the soul
\n\t\t\tdivests itself gradually of the obscure robe of the ego, there is a
\n\t\t\tprogress by marked stages. For not only the fruit of works belongs
\n\t\t\tto the Lord alone, but our works also must be his; he is the true
\n\t\t\tlord of our actions no less than of our results. This we must not
\n\t\t\tsee with the thinking mind only, it must become entirely true to our
\n\t\t\tentire consciousness and will. The sadhaka has not only to think and
\n\t\t\tknow but to see and feel concretely and intensely even in the moment
\n\t\t\tof the working and in its initiation and whole process that his
\n\t\t\tworks are not his at all, but are coming through him from the
\n\t\t\tSupreme Existence. He must be always aware of a Force, a Presence, a
\n\t\t\tWill that acts through his individual nature. But there is in taking
\n\t\t\tthis turn the danger that he may confuse his own disguised or
\n\t\t\tsublimated ego or an inferior power with the Lord and substitute its
\n\t\t\tdemands for the supreme dictates. He may fall into a common ambush
\n\t\t\tof this lower nature and distort his supposed surrender to a higher
\n\t\t\tPower into an excuse for a magnified and uncontrolled indulgence of
\n\t\t\this own self-will and even of his desires and passions. A great
\n\t\t\tsincerity is asked for and has to be imposed not only on the
\n\t\t\tconscious mind but <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\u00b2<\/font>
\namś<\/font>ah<\/font>
\n\t\t\tsanā<\/font>tanah<\/font><\/i>,
\n\t\t\tparā<\/font> prakr<\/font>tir
\n\t\t\tjī<\/font>vabhū<\/font>tā<\/font><\/i>. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>229<\/font><\/p>\n

\n

\n\t\t\tstill more on the subliminal part of us which is full of
\n\t\t\thidden movements. For there is there, especially in our subliminal
\n\t\t\tvital nature, an incorrigible charlatan and actor. The sadhaka must
\n\t\t\tfirst have advanced far in the elimination of desire and in the firm
\n\t\t\tequality of his soul towards all workings and all happenings before
\n\t\t\the can utterly lay down the burden of his works on the Divine. At
\n\t\t\tevery moment he must proceed with a vigilant eye upon the deceits of
\n\t\t\tthe ego and the ambushes of the misleading Powers of Darkness who
\n\t\t\tever represent themselves as the one Source of Light and Truth and
\n\t\t\ttake on them a simulacrum of divine forms in order to capture the
\n\t\t\tsoul of the seeker. <\/p>\n

\n\t\t\tImmediately he must take the further step of relegating himself to
\n\t\t\tthe position of the Witness. Aloof from the Prakriti, impersonal and
\n\t\t\tdispassionate, he must watch the executive Nature-Force at work
\n\t\t\twithin him and understand its action; he must learn by this
\n\t\t\tseparation to recognise the play of her universal forces,
\n\t\t\tdistinguish her interweaving of light and night, the divine and the
\n\t\t\tundivine, and detect her formidable Powers and Beings that use the
\n\t\t\tignorant human creature. Nature works in us, says the Gita, through
\n\t\t\tthe triple quality of Prakriti, the quality of light and good, the
\n\t\t\tquality of passion and desire and the quality of obscurity and
\n\t\t\tinertia. The seeker must learn to distinguish, as an impartial and
\n\t\t\tdiscerning witness of all that proceeds within this kingdom of his
\n\t\t\tnature, the separate and the combined action of these qualities; he
\n\t\t\tmust pursue the workings of the cosmic forces in him through all the
\n\t\t\tlabyrinth of their subtle unseen processes and disguises and know
\n\t\t\tevery intricacy of the maze. As he proceeds in this knowledge, he
\n\t\t\twill be able to become the giver of the sanction and no longer
\n\t\t\tremain an ignorant tool of Nature. At first he must induce the
\n\t\t\tNature-Force in its action on his instruments to subdue the working
\n\t\t\tof its two lower qualities and bring them into subjection to the
\n\t\t\tquality of light and good and, afterwards, he must persuade that
\n\t\t\tagain to offer itself so that all three may be transformed by a
\n\t\t\thigher Power into their divine equivalents, supreme repose and calm,
\n\t\t\tdivine illumination and bliss, the eternal divine dynamis, Tapas.
\n\t\t\tThe first part of this discipline and change can be firmly  <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>230<\/font><\/p>\n

\n

\n\t\t\tdone in principle by the will of the mental being in us; but
\n\t\t\tits full execution and the subsequent transformation can be done
\n\t\t\tonly when the deeper psychic soul increases its hold on the nature
\n\t\t\tand replaces the mental being as its ruler. When this happens, he
\n\t\t\twill be ready to make, not only with an aspiration and intention and
\n\t\t\tan initial and progressive self-abandonment but with the most
\n\t\t\tintense actuality of dynamic self-giving, the complete renunciation
\n\t\t\tof his works to the Supreme Will. By degrees his mind of an
\n\t\t\timperfect human intelligence will be replaced by a spiritual and
\n\t\t\tillumined mind and that can in the end enter into the supramental
\n\t\t\tTruth-Light; he will then no longer act from his nature of the
\n\t\t\tIgnorance with its three modes of confused and imperfect activity,
\n\t\t\tbut from a diviner nature of spiritual calm, light, power and bliss.
\n\t\t\tHe will act not from an amalgam of an ignorant mind and will with
\n\t\t\tthe drive of a still more ignorant heart of emotion and the desire
\n\t\t\tof the life-being and the urge and instinct of the flesh, but first
\n\t\t\tfrom a spiritualised self and nature and, last, from a supramental
\n\t\t\tTruth-consciousness and its divine force of supernature. <\/p>\n

\n\t\t\tThus are made possible the final steps when the veil of Nature is
\n\t\t\twithdrawn and the seeker is face to face with the Master of all
\n\t\t\texistence and his activities are merged in the action of a supreme
\n\t\t\tEnergy which is pure, true, perfect and blissful for ever. Thus can
\n\t\t\the utterly renounce to the supramental Shakti his works as well as
\n\t\t\tthe fruits of his works and act only as the conscious instrument of
\n\t\t\tthe eternal Worker. No longer giving the sanction, he will rather
\n\t\t\treceive in his instruments and follow in her hands a divine mandate.
\n\t\t\tNo longer doing works, he will accept their execution through him by
\n\t\t\ther unsleeping Force. No longer willing the fulfilment of his own
\n\t\t\tmental constructions and the satisfaction of his own emotional
\n\t\t\tdesires, he will obey and participate in an omnipotent Will that is
\n\t\t\talso an omniscient Knowledge and a mysterious, magical and
\n\t\t\tunfathomable Love and a vast bottomless sea of the eternal Bliss of
\n\t\t\tExistence.   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>231<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter IX   Equality and the Annihilation of Ego   AN ENTIRE self-consecration, a complete equality, an unsparing effacement of the ego, a transforming deliverance…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[46],"tags":[],"class_list":["post-2155","post","type-post","status-publish","format-standard","hentry","category-23-24-the-synthesis-of-yoga","wpcat-46-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2155","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2155"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2155\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2155"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2155"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2155"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}