{"id":2610,"date":"2013-07-13T01:42:44","date_gmt":"2013-07-13T01:42:44","guid":{"rendered":"http:\/\/localhost\/?p=2610"},"modified":"2013-07-13T01:42:44","modified_gmt":"2013-07-13T01:42:44","slug":"20-initial-definitions-and-descriptions-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\/20-initial-definitions-and-descriptions-vol-12-essays-divine-and-human","title":{"rendered":"-20_Initial Definitions and Descriptions.htm"},"content":{"rendered":"
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Section<\/p>\n

Three<\/b><\/span><\/p>\n

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Circa 1913<\/b><\/span><\/font><\/p>\n

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THE PSYCHOLOGY OF YOGA <\/b>
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Initial Definitions and Descriptions <\/b><\/span><\/font> <\/p>\n

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Yoga has four powers and objects, purity, liberty, beatitude and perfection. Whosoever has consummated these four mightinesses in the being of the transcendental, universal, lilamaya and individual God is the complete and absolute Yogin.
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All manifestations of God are manifestations of the absolute Parabrahman.
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The Absolute Parabrahman is unknowable to us, not because It is the nothingness of all that we are, for rather whatever
\nwe are in truth or in seeming is nothing but Parabrahman, but because It is pre-existent & supra-existent to even the highest &
\npurest methods and the most potent & illimitable instruments of which soul in the body is capable.
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\n

In Parabrahman knowledge ceases to be knowledge and becomes an inexpressible identity. Become Parabrahman, if thou
\nwilt and if That will suffer thee, but strive not to know It; for thou shalt not succeed with these instruments and in this body.
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In reality thou art Parabrahman already and ever wast and ever will be. To become Parabrahman in any other sense, thou
\nmust depart utterly out of world manifestation and out even of world transcendence.
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\n

Why shouldst thou hunger after departure from manifestation as if the world were an evil? Has not That manifested itself
\nin thee & in the world and art thou wiser & purer & better than the Absolute, O mind-deceived soul in the mortal? When
\nThat withdraws thee, then thy going hence is inevitable; until Its force is laid on thee, thy going is impossible, cry thy mind
\nnever so fiercely & wailingly for departure. Therefore neither desire nor shun the world, but seek the bliss & purity & freedom & greatness of God in whatsoever state or experience or environment.
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So long as thou hast any desire, be it the desire of non-birth   
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or the desire of liberation, thou canst not attain to Parabrahman.
\nFor That has no desires, neither of birth nor of non-birth, nor of world, nor of departure from world. The Absolute is unlimited
\nby thy desire as It is inaccessible to thy knowledge.
\n\t\t\t<\/span> <\/p>\n

\n

If thou wouldst know Paratpara brahman, then know It
\nas It chooses to manifest Itself in world and transcending it\u2014for transcendence also is a relation to world & not the sheer
\nAbsolute,\u2014since otherwise It is unknowable. This is the simultaneous knowing & not knowing spoken of in the Vedanta.
\n\t\t\t<\/span> <\/p>\n

\n

\tOf Parabrahman we should not say that “It” is
\n\tworld-transcendent or world-immanent or related or non-related to the
\nworld; for all these ideas of world and not-world, of transcendence and immanence and relation are expressions of thought
\nby which mind puts its own values on the self-manifestation of Parabrahman to Its own principle of knowledge and we cannot
\nassert any, even the highest of them to be the real reality of that which is at once all and beyond all, nothing and beyond
\nnothing. A profound and unthinking silence is the only attitude which the soul manifested in world should adopt towards the
\nAbsolute. <\/span> <\/p>\n

\n

We know of Parabrahman that It Is, in a way in which
\nno object is and no state in the world, because whenever & in whatever direction we go to the farthest limits of soul-experience
\nor thought-experience or body-experience or any essential experience whatsoever, we come to the brink of That and perceive It
\nto be, unknowably, without any capacity of experiencing about it any farther truth whatsoever.
\n\t\t\t<\/span> <\/p>\n

\n

When thy soul retiring within from depth to depth & widening without from vastness to vastness stands in the silence of its
\nbeing before an unknown & unknowable from which & towards which world is seen to exist as a thing neither materially
\nreal nor mentally real and yet not to be described as a dream or a falsehood, then know that thou art standing in the Holy of
\nHolies, before the Veil that shall not be rent. In this mortal body thou canst not rend it, nor in any other body; nor in the state of
\nself in body nor in the state of pure self, nor in waking nor in sleep nor in trance, nor in any state or circumstances whatsoever
\n   
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for thou must be beyond state before thou canst enter into the
\nParatpara brahman.
\n\t\t\t<\/span> <\/p>\n

\n

That is the unknown God to whom no altar can be raised
\nand no worship offered; universe is His only altar, existence is His only worship. That we are, feel, think, act or are but do not
\nfeel, do not think, do not act is for That enough. To That, the saint is equal with the sinner, activity with inactivity, man with
\nthe mollusc, since all are equally Its manifestations. These things at least are true of the Parabrahman & Para Purusha, which is
\nthe Highest that we know & the nearest to the Absolute. But what That is behind the veil or how behind the veil It regards
\nItself and its manifestations is a thing no mind can assume to tell or know; and he is equally ignorant and presumptuous who
\nraises & inscribes to It an altar or who pretends to declare the Unknown to those who know that they can know It not. Confuse
\nnot thought, bewilder not the soul of man in its forward march, but turn to the Universe & know That in this, Tad va etat, for
\nso only & in these terms It has set itself out to be known to those who are in the universe. Be not deceived by Ignorance, be
\nnot deceived by knowledge; there is none bound & none free & none seeking freedom but only God playing at these things
\nin the extended might of His self-conscious being, para maya, mahimanam asya, which we call the universe.
\n  
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\t\t\t<\/font><\/font><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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