{"id":2602,"date":"2013-07-13T01:42:41","date_gmt":"2013-07-13T01:42:41","guid":{"rendered":"http:\/\/localhost\/?p=2602"},"modified":"2013-07-13T01:42:41","modified_gmt":"2013-07-13T01:42:41","slug":"26-the-fullness-of-yoga-in-condition-vol-12-essays-divine-and-human","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/12-essays-divine-and-human\/26-the-fullness-of-yoga-in-condition-vol-12-essays-divine-and-human","title":{"rendered":"-26_The Fullness of Yoga\u00e2\u20ac\u201dIn Condition.htm"},"content":{"rendered":"
\n\n\n
<\/p>\n

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

\n

The Fullness of Yoga\u2014In Condition<\/b><\/span><\/font><\/p>\n

\n

 <\/p>\n

\n

We are to exceed our human stature and become divine; but if
\nwe are to do this, we must first get God; for the human ego is the lower imperfect term of our being, God is the higher perfect
\nterm. He is the possessor of our supernature and without His permission there can be no effectual rising. The finite cannot
\nbecome infinite unless it perceives its own secret infinity and is drawn by it or towards it; nor can the symbol-being, unless it
\nglimpses, loves and pursues the Real-being in itself, overcome by its own strength the limits of its apparent nature. It is a
\nparticular becoming & is fixed in the nature of the symbol that it has become; only the touch of that which is all becomings and
\nexceeds all becomings, can liberate it from the bondage to its own limited Nature. God is That which is the All and which
\nexceeds the All. It is therefore only the knowledge, love and possession of God that can make us free. He who is transcendent,
\ncan alone enable us to transcend ourselves; He who is universal can alone enlarge us from our limited particular existence.
\n\t\t\t<\/span> <\/p>\n

\n

In this necessity is the justification of that great & imperishable force of Nature, which Rationalism has unjustly &
\nirrationally despised, Religion. I speak of religion,\u2014not of a creed, church or theology, for all these things are rather forms
\nof religiosity than essence or even always action of religion,\u2014but of that personal and intimate religion, a thing of temper and
\nspirit and life, not of views & formal actions, which draws a man passionately and absorbingly to his own vision of the Supreme
\nor his own idea of something higher than himself which he must follow or become. Without a fervent worship of the Supreme
\nin the heart, a strong aspiration upwards to It in the will or a vehement thirst for it in the temperament, we cannot have the
\nimpulse to be other than ourselves or the force to do anything so difficult as the transcending of our own ingrained and possessing
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 115<\/font><\/span><\/p>\n

\n

\n

human nature. The prophets have spoken & the Avatars have
\ndescended always for the one purpose, to call us to God, to inspire us to this great call on our upward straining energies or
\nelse to prepare something in the world which will help to bring humanity nearer to the goal of its difficult ascending journey.
\n\t\t\t<\/span> <\/p>\n

\n

It may seem at first sight that there is no need for these religious terms or this religious spirit. If the aim is to become
\nsomething superior to man, to evolve a superman out of ourselves, as man has been evolved out of the ape,\u2014if that statement of the progression be indeed the truth,\u2014the ape out of inferior animal forms, they again out of mollusc & protoplasm,
\njellyfish or vegetable animals, & so to the end of the series, then what need is there of anything but the training, preferably the
\nmost intelligent & scientific training of our mental, moral and physical energies till they reach a point when they are transmuted
\nby the psychical chemistry of Nature into the coming superior type? But the problem is not so simple, in reality. There are three
\nerrors hidden at the basis of this sceptical question. We mistake the nature of the operation to be effected, we mistake the nature
\nof the power & process that works it out, we mistake the nature of the thing that uses the power & works out the process.
\n\t\t\t<\/span> <\/p>\n

\n

Nature does not propose to man to work out a higher mental, moral and physical variation-type in the mould of the
\npresent human being,\u2014the symbol we are; it proposes to break that general type altogether in order to advance to a new
\n\tsymbol-being which shall be supernatural to present man as present man is to the animal below him. It is doubtful whether in the pure
\nhuman mould Nature can go much farther than she has gone at present; that she can for instance produce a higher mental type
\nthan Newton, Shakespeare, Caesar or Napoleon, a higher moral type than Buddha, Christ or St Francis, a higher physical type
\nthan the Greek athlete or to give modern examples, a Sandow or a Ramamurti. She may seek to bring about a better combination
\nof mental & moral, or of moral, mental & physical energies; but is she likely to produce anything much above the level of
\nConfucius or Socrates? It is more probable & seems to be true that Nature seeks in this field to generalise a higher level and
\n    <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 116<\/font><\/span><\/p>\n

\n

\n

a better combination. Neither need we believe that, even here,
\nher object is to bring all men to the same level; for that can only be done by levelling downwards. Nothing in Nature is free
\nfrom inequalities except the forms that are the lowest and least developed. The higher the effort accomplished, the more richly
\nendowed the organism of the species, the greater the chances of inequality. In so high and developed a natural movement as
\nMan, equality of individual opportunity is conceivable, equality of natural powers and accomplishment is a chimera. Nor will the
\ngeneralisation of powers or the increase of material make any difference to the level of natural attainment. All the accumulated
\ndiscoveries & varied information of the modern scientist will not make him mentally the superior of Aristotle or Socrates; he is
\nneither an acuter mind nor a greater mental force. All the varied activities of modern philanthropy will not produce a greater
\nmoral type than Buddha or St Francis. The invention of the motor car will not make up for the lost swiftness & endurance
\nnor gymnastics restore the physical capacity of the Negro or the American Indian. We see therefore the limits of Nature’s
\npossibilities in the human symbol, fixed by the character of the symbol itself and recognised by her in her strivings.
\n\t\t\t<\/span> <\/p>\n

\n

It is still a question whether in these limits the chief preoccupation of Nature is the exhaustion of the possibilities of the
\nhuman symbol. That is rather man’s preoccupation and therefore the direction she takes when human intellect interferes with
\nher normal progression. Left to herself & even utilising human interferences, she seems bent rather on breaking the mould, than
\non perfecting it,\u2014only indeed in her more advanced individuals & more daring movements and with due regard to the safety of
\nthe general human type, but this is always her method when she wishes to advance to a fresh symbol without destroying the
\nanterior species. The more civilised man becomes, the more she plagues him with moral abnormalities, excesses of vice & virtue
\nand confusions of the very type of vice & virtue; the more he intellectualises, the more he insists on rationality as his utmost
\nbourne, the more she becomes dissatisfied and clamours to him to develop rather his instincts & his intuitions; the more he
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 117<\/font><\/span><\/p>\n

\n

\n

strives after health & hygiene, the more she multiplies diseases
\n& insanities of mind and body. He has triumphed over supernaturalism, he has chained her down to the material, human &
\nrational; immediately she breaks out fiercely into unthought-of revivals and gigantic supernaturalisms. Whatever work she is
\nintent on, she will not be baulked in that work by the limited human reason. Through all her vast being she feels the pulsation
\nof a supernatural power, the workings & strivings of a knowledge superior to material reason. She breaks out, therefore, she
\ncompels, she insists. Everywhere we see her striving to break the mental, moral & physical type she has created & to get
\nbeyond it to some new processes as yet not clearly discerned. She attacks deliberately the sound healthfulness & equilibrium
\nof our normal type of intellectuality, morality & physical being. She is stricken also with a mania of colossalism; colossal structures, colossal combinations, colossal heights & speeds, colossal dreams & ambitions outline themselves everywhere more or less
\nclearly, more or less dimly. Unable as yet to do her will in the individual, she works with masses; unable in the mind, with
\nmaterial forms & inventions; unable in actualities, with hopes & dreams; unable to reproduce or produce Napoleons & superNapoleons, she generalises a greater reach of human capacity from which they may hereafter emerge more easily, & meanwhile she creates instead Dreadnoughts & Super-dreadnoughts, Trusts & mammoth combines, teems with distance destroying
\ninventions & seems eager & furious to trample to pieces the limitations of space & time she herself has created.
\n\t\t\t<\/span> <\/p>\n

\n

As if to point her finger to the thing she intends, she has accumulated the signs of this process of breaking & rebuilding in the
\nphenomena of genius. It is now common knowledge that genius hardly appears in the human species unattended, unprepared or
\nunaccompanied by abnormalities in the individual body, vitality & mind which contains it,\u2014degeneration, insanity or freak in
\nthe heredity which produces it and even disturbance & supranormality in the human environment in which it occurs. The
\nhaste of a brilliant generalisation establishes on this basis the paradox that genius itself is a morbid phenomenon of insanity or
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 118<\/font><\/span><\/p>\n

\n

\n

degeneration. The true explanation is sufficiently clear. In order
\nto establish genius in the human system, Nature is compelled to disturb & partially break the normality of that system, because
\nshe is introducing into it an element that is alien as it is superior to the type which it enriches. Genius is not the perfect evolution
\nof that new & divine element; it is only a beginning or at the highest an approximation in certain directions. It works fitfully
\n& uncertainly in the midst of an enormous mass of somewhat disordered human mentality, vital nervosity, physical animality.
\nThe thing itself is divine, it is only the undivine mould in which it works that is to a lesser or greater extent broken & ploughed
\nup by the unassimilated force that works in it. Sometimes there is an element in the divine intruder which lays its hand on the
\nmould & sustains it, so that it does not break at all, nor is flawed; or if there is a disturbance, it is slight and negligible.
\nSuch an element there was in Caesar, in Shakespeare, in Goethe. Sometimes also a force appears to which we can no longer apply
\nthe description of genius without being hopelessly inadequate in our terminology. Then those who have eyes to see, bow down
\nand confess the Avatar. For it is often the work of the Avatar to typify already, partly or on the whole, what Nature has not yet
\neffected in the mass or even in the individual, so that his passing may stamp it on the material ether in which we live.
\n\t\t\t<\/span> <\/p>\n

\n

But what is this type of which the great Mother is in labour? What birth will emerge from the cries & throes of this prolonged
\n& mighty pregnancy? A greater type of humanity, it may be said. But in order to understand what we are saying, we must first see
\nclearly what the humanity is which she seeks to surpass. This human symbol, this type we now are is a mental being with a
\nmental ego, working in a vital case by mind always, but upon matter, in matter & through matter. It is limited in its higher
\nworkings by its lower instruments. Its basis of mind is egoistic, sensational & determined by experience & environment,
\nits knowledge therefore pursues wider or narrower circles in a fixed and meagre range. Its moral temperament & action is
\nsimilarly egoistic, sensational, experiential and determined by environment; for this reason it is bound equally to sin & virtue
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 119<\/font><\/span><\/p>\n

\n

\n

and all attempts radically to moralise the race within the limits
\nof its egoistic nature have been & must necessarily, in spite of particular modifications, end in general failure. It is not only
\na mixed but a confused type, body & vitality interfering with mind & mind both hampered by & hampering body & vitality.
\nIts search for knowledge, founded on sense contact, is a groping like that of a man finding his way in a forest at night; it makes
\nacquaintance with its surroundings by touching, dashing on or stumbling over them; and, although it has an uncertain light of
\nreason given it which partially corrects this disability, yet since reason has also to start from the senses which are consistent
\nfalsifiers of values, rational knowledge is not only restricted but pursued by vast dimnesses & uncertainties even in that which
\nit seems to itself to have grasped. It secures a few flowers of truth by rummaging in a thorny hedge of doubts & errors. The
\nactions of the type also are a breaking through thickets, a sanguine yet tormented stumbling forward through eager failures
\nto partial and temporary successes. Immensely superior to all else that Nature had yet effected, this type is yet so burdened
\nwith disabilities, that, if it were impossible to break its mould and go forward, there would be much justification for those
\npessimistic philosophies which despair of Life & see in the Will not to Live humanity’s only door of escape admitting to it no
\nother salvation. But Nature is the will of the all-Wise God and she is not working out a reduction of the world to absurdity. She
\nknows her goal, she knows that man as he is at present is only a transitional type; and so far as she can consistently with the
\nsurvival of the type, she presses forward to what she has seen in God’s eternal knowledge as standing beyond. From this ego, she
\nmoves towards a universal consciousness, from this limitation to a free movement in infinity, from this twilit & groping mind to
\nthe direct sunlit vision of things, from this conflict without issue between vice & virtue to a walking that keeps spontaneously
\nto a God-appointed path, from this broken & grief-besieged action to a joyous & free activity, from this confused strife
\nof our members to a purified, unentangled and harmonious combination, from this materialised mentality to an idealised
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 120<\/font><\/span><\/p>\n

\n

\n

& illuminated life, body & mind, from the symbol to reality,
\nfrom man separated from God to man in God & God in man. In brief, as she has aspired successfully from matter to life, from
\nlife to mind & mental ego, so she aspires & with a fated success to an element beyond mind, the vijnana of the Hindus, the
\nself-luminous idea or Truth-self now concealed & superconscious in man and the world, as life was always concealed in matter and
\nmind in life. What this vijnana is, we have yet to see, but through it she knows she can lay firm hold on that highest term of all
\nwhich is the reality of all symbols, in Spirit, in Sachchidananda. <\/span> <\/p>\n

\n

The aim of Nature is also the aim of Yoga. Yoga, like Nature
\nat its summit, seeks to break this mould of ego, this mould of mentalised life body and materialised mind, in order to achieve
\nideal action, ideal truth and infinite freedom in our spiritual being. To effect so enormous an end great and dangerous processes
\nhave to be used. Those who have been eager on this road or have opened up new paths towards the goal, have had to affront as a
\npossibility frequently realised loss of reason, loss of life & health or dissolution of the moral being. They are not to be pitied or
\nscorned even when they succumb; rather are they martyrs for humanity’s progress, far more than the lost navigator or the
\nscientist slain by the dangers of his investigation. They prepare consciently the highest possible achievement towards which the
\nrest of humanity instinctively & unconsciously moves. We may even say that Yoga is the appointed means Nature holds in
\nreserve for the accomplishment of her end, when she has finished her long labour of evolving at least a part of humanity
\ntemperamentally equal to the effort and intellectually, morally & physically prepared for success. Nature moves toward supernature, Yoga moves towards God; the world-impulse & the human aspiration are one movement and the same journey.
\n  
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 121<\/font><\/span><\/p>\n

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

The Fullness of Yoga\u2014In Condition   We are to exceed our human stature and become divine; but if we are to do this, we must…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":["post-2602","post","type-post","status-publish","format-standard","hentry","category-12-essays-divine-and-human","wpcat-52-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2602","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=2602"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2602\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2602"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2602"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2602"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}