{"id":481,"date":"2013-07-13T01:28:16","date_gmt":"2013-07-13T01:28:16","guid":{"rendered":"http:\/\/localhost\/?p=481"},"modified":"2013-07-13T01:28:16","modified_gmt":"2013-07-13T01:28:16","slug":"13-the-web-of-yoga-vol-17-the-hour-of-god-volume-17","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/17-the-hour-of-god-volume-17\/13-the-web-of-yoga-vol-17-the-hour-of-god-volume-17","title":{"rendered":"-13_The Web of Yoga.htm"},"content":{"rendered":"\n\n
\n

\n
\nThe Web
\nof Yoga<\/p>\n

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

\n <\/p>\n

\n
\n    T<\/span><\/b><\/font>O<\/span>
\n<\/span>
\n<\/font><\/span><\/b>
\nBE<\/b>
\none in all ways of thy being with that <\/font> <\/span><\/font>which<\/span><\/font>
\n<\/font><\/span><\/b>is
\nthe Highest, this is Yoga.<\/span><\/font><\/font><\/p>\n

    To
\nbe one in all ways of thy being with that which is the All, that
\n<\/span>is Yoga.<\/font><\/span><\/p>\n

    To
\nbe one in thy spirit and with thy understanding and thy h<\/span>eart
\nand in all thy members with the God in humanity, this is Yoga.<\/span><\/font><\/span><\/p>\n

    To<\/span><\/font>
\n<\/font><\/span><\/b>be
\none with all Nature and all beings, this is Yoga.<\/span><\/font><\/font><\/p>\n

    All
\nthis is to be one with God in his transcendence and his cosmos and all that he
\nhas created in his being. Because from him all is and all is in him and he is
\nall and in all and because he is thy highest Self and thou art one with him in
\nthy spirit and a portion of him in thy soul and at play with him in thy nature,
\nand because this world is a scene in his being in which he is thy secret Master
\nand lover and friend and the lord and sustainer of all thou art, therefore is
\noneness with him the perfect way of thy being.<\/p>\n

<\/font><\/span><\/p>\n

\n
\n
\nTHE
\nEVOLUTIONARY
\nAIM OF
\nYOGA<\/font><\/b>
\n<\/b><\/font><\/span><\/p>\n

 <\/p>\n

The
\nhuman being on earth is God playing at humanity in a world of matter under the
\nconditions of a hampered density with the ulterior intention of imposing law of
\nspirit on matter and nature of deity upon human nature. Evolution is nothing but
\nthe progressive unfolding of Spirit out of the density of material consciousness
\nand the gradual self-revelation of God out of this apparent animal being.<\/font><\/span><\/p>\n

    Yoga
\nis the application, for this process of divine self-revelation, of the supreme
\nforce of Tapas by which God created the world, supports it and will destroy it.
\nIt substitutes always some direct action of an infinite divine force for the
\nlimited workings of our fettered animal humanity. It uses divine means in
\norder to rise to divinity.<\/p>\n

<\/font><\/span><\/p>\n

\n
\nPage
\n– 41<\/font><\/span><\/p>\n

\n

\n
\n    All
\n Yoga is Tapasya and all Siddhi of Yoga is accomplishment of godhead
\n either by identity or by relation with the Divine Being \u2014 in its
\nprinciple  or by identity or its personality or in both \u2014 or simultaneously by
\n identity and relation.<\/font><\/span><\/p>\n

    Identity
\n is the principle of Adwaita, relation of Dwaita, relation in a qualified
\n identity of Vishishtadwaita. But entire perfection comes by identity
\n with God in essential experience and relation of difference with Him in
\n experience of manifestatation.<\/font><\/span><\/p>\n

    The
\nInfinite Being in rest aware of its own eternal oneness. There is the
\neverlasting silence of the Absolute.<\/font><\/span><\/p>\n

    The
\ninfinite Conscious Power in movement aware of its own
\neternal
\nmany-ness \u2014 the everlasting movement and creation of the
\nSupreme.<\/font><\/span><\/p>\n

    As
\nin the immobile ether arises, first sign of the creative impulse of Nature,
\nvibration, Shabda, and this vibration is a line of etheric movement, is ether
\ncontacting ether in its own field of mobile self-force and that primal stir is
\nsufficient to initiate all forms and forces, even such is the original movement
\nof the Infinite.<\/font><\/span><\/p>\n

    But
\nthis vibration is not the stir of any material force or substance and this
\ncontact is not material contact. This is a vibration of consciousness in
\nspiritual essence; this is the contact of consciousness with itself in
\nspiritual substance.<\/font><\/span><\/p>\n

    This
\noriginal movement, not original or first in time, for it was from ever and
\ncontinues for ever, but original in that action of consciousness which is an
\neternal repetition of all things in an eternal present, or, if you will, an
\neternal past-present-future, the three simultaneous times of that ever packed
\nTime of the Infinite that translates to our blind finite conception as the vast
\n timelessness of the Absolute.<\/p>\n

<\/font><\/span><\/p>\n

  Matter
\nis but a form of consciousness; nevertheless solve not the object entirely into
\nits subjectivity. Reject not the body of God, O God lover, but keep it for thy
\njoy; for His body too is delightful even as His spirit.<\/p>\n

<\/font><\/span><\/p>\n

\n
\nPage
\n– 42<\/font><\/span><\/p>\n

\n

\n
\n    Perishable
\nand transitory delight is always the symbol of the eternal Ananda, revealed and
\nrapidly concealed, which seeks by increasng
\nrecurrence to attach itself to some typal form of experience in material consciousness. When the particular form has
\n<\/font><\/span>been
\nperfected
\nto express God in the type, its delight will no longer be perishable, but an
\neternally recurrent possession of man <\/span><\/font>and
\nbeings in matter manifest in their periods and often in their movements of
\nfelicity.<\/p>\n

<\/font><\/span><\/p>\n

 <\/p>\n

\n
\nII<\/p>\n

<\/font><\/span><\/p>\n

 <\/p>\n

    All
\nexistence is Brahman, Atman and Ishwara, three names for one unnameable reality
\nwhich alone exists. We shall give to this sole real existence the general name
\nof God, because we find it ultimately to be not an abstract state of Existence,
\nnot conscious of itself, but a supreme and self-aware One who exists \u2014
\nabsolutely in Himself, infinitely in the world with an appearance of the
\nfinite in His various manifestations in the world.<\/font><\/span><\/p>\n

    God
\nin Himself apart from all world manifestation or realisable relation to
\nworld-manifestation is called the Paratpara Brahman, and is not knowable either
\nto the knowledge that analyses or the knowledge that synthetically conceives.
\nWe can neither say of Him that He is personal or impersonal, existence or
\nnon-existence, pure or impure, Atman or un-Atman. We can only say to every
\nattempt to define Him positively or negatively, ne<\/i>ti<\/i> ne<\/i>ti<\/i> <\/i>not this, not this. We can pass into the Paratpara Brahman,
\nbut we cannot know the Paratpara Brahman.<\/font><\/span><\/p>\n

    God
\nin the world is Brahman-Ishwara-Atman, Prakriti or
\nShakti and Jiva. These are the three terms of His world-manifestation.<\/font><\/span><\/p>\n

 <\/p>\n

\n
\n
\nI<\/font><\/b>NITIAL
\n<\/font><\/b>
\nD<\/font><\/b>EFINITIONS AND
\n<\/font><\/b>
\nD<\/font><\/b>ESCRIPTION<\/b>S<\/b><\/span><\/font><\/span><\/p>\n

\n <\/p>\n

Yoga
\nhas four powers and objects, purity, liberty, beatitude and perfection.
\nWhosoever has consummated these four mightinesses in the being of the
\ntranscendental, universal, līlāmaya <\/i>and
\nindividual God is the complete and absolute Yogin.<\/font><\/span><\/p>\n

\n <\/p>\n

\n
\n
\nPage
\n– <\/span>43<\/font><\/span><\/p>\n

\n

\n
\n    All
\nmanifestations of God are manifestations of the absolute Parabrahman.<\/font><\/span><\/p>\n

    The
\nAbsolute Parabrahman is unknowable to us, not because It is the nothingness of
\nall that we are, for rather whatever we are in truth or in seeming is nothing
\nbut Parabrahman, but because It is pre-existent and supra-existent to even the
\nhighest and purest methods and the most potent and illimitable instruments of
\nwhich soul in the body is capable.<\/font><\/span><\/p>\n

    In
\nParabrahman knowledge ceases to be knowledge and becomes an inexpressible
\nidentity. Become Parabrahman, if thou wilt and if That will suffer thee, but
\nstrive not to know It; for thou shalt not succeed with these instruments and in
\nthis body.<\/font><\/span><\/p>\n

    In
\nreality thou art Parabrahman already and ever wast and ever wilt be. To become
\nParabrahman in any other sense, thou must depart utterly out of
\nworld-manifestation and out even of world-transcendence.<\/font><\/span><\/p>\n

    Why
\nshouldst thou hunger after departure from manifestation as if the world were
\nan evil? Has not That manifested itself in thee and in the world and art thou
\nwiser and purer and better than the Absolute, 0 mind-deceived soul in the
\nmortal? When That withdraws thee, then thy going hence is inevitable; until Its
\nforce is laid in thee, thy going is impossible, cry thy mind never so fiercely
\nand wailingly for departure. Therefore neither desire nor shun thy world, but
\nseek the bliss and purity and freedom and greatness of God in whatsoever state
\nor experience or environment.<\/font><\/span><\/p>\n

    So
\nlong as thou hast any desire, be it the desire of non-birth or the desire of
\nliberation, thou canst not attain to Parabrahman. For That has no desires,
\nneither of birth nor of non-birth, nor of world, nor of departure from world.
\nThe Absolute is unlimited by thy desire as It is inaccessible to thy knowledge.<\/font><\/span><\/p>\n

    If
\nthou wouldst know Paratpara Brahman, then know It as It chooses to manifest
\nItself in world and transcending it, \u2014 for transcendence also is a relation to
\nworld and not the sheer Absolute, \u2014 since otherwise It is unknowable. This is
\nthe simultaneous knowing and not knowing spoken of in the Vedanta.<\/p>\n

<\/font><\/span><\/p>\n

    Of
\nParabrahman we should not say that \u201cIt\u201d is world\u00ad<\/p>\n

<\/font><\/span><\/p>\n

\n
\nPage
\n– 44
\n<\/font><\/span><\/p>\n

\n

transcendent
\nor world-immanent or related or non-related to the world; for all these ideas of
\nworld and not-world, of transcendence and immanence and relation are
\nexpressions of thought by<\/span>
\n<\/b>which mind
\nputs its own values on the self-manifestation of Parabrahman to its own
\nprinciple of knowledge and we cannot assert any, even the highest of them to be
\nthe 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
\nmanifested in world should adopt towards the Absolute.<\/font><\/span><\/p>\n

    We
\nknow of Parabrahman that It Is, in a way in which no object is and shall be in
\nthe world, because whenever and in whatever direction we go to the farthest
\nlimits of soul-experience <\/font><\/span>or<\/span>
\n<\/span><\/b>thought-experience
\nor body-experience or any essential expe\u00adrience whatsoever, we come to the
\nbrink of That and perceive It to be unknowable, without any capacity of
\nexperiencing about it any further truth whatsoever.<\/span><\/font><\/font><\/p>\n

    When
\nthy soul retiring within from depth to depth and widening without from vastness
\nto vastness stands in the silence <\/font><\/span>of<\/span>
\n<\/span><\/b>its being
\nbefore an unknown and unknowable from which and towards which world is seen to
\nexist as a thing neither materially real nor mentally real and yet not to be
\ndescribed as a dream or a falseehood, then know that thou art standing in the
\nHoly of Holies, before the Veil that shall not be rent. In this mortal body thou
\ncanst not rend it,<\/span>
\n<\/b>nor in any
\nother body, nor in the state of self in body nor in the state of pure self, nor
\nin waking nor in sleep nor in trance, nor in any state or circumstances
\nwhatsoever; for thou must be beyond state before thou canst enter into the
\nParatpara Brahman.<\/span><\/font><\/font><\/p>\n

    That
\nis the unknown God to whom no altar can be raised and no worship offered;
\nuniverse is His only altar, Existence is His only worship. That we are, feel,
\nthink, act or are but do not feel, do not think, do not act is for That enough.
\nTo 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
\nhere of the Parabrahman and Para Purusha, which is the Highest that we know and
\nthe nearest to the Absolute. But what That is behind the veil or how behind
\nthe veil It regards Itself and its manifestation is a thing no mind can assume<\/p>\n

<\/font><\/span><\/p>\n

\n
\nPage
\n– 45<\/font><\/span><\/p>\n

\n

to tell or know; and he is
\nequally ignorant and presumptuous who raises and inscribes to It an altar or
\nwho pretends to declare the Unknown to those who know that they can know It
\nnot. Confuse not thought, bewilder not the soul of man in its forward march,
\nbut\u00a0 <\/span>turn to the universe and know That
\nin this, tadeva etat, <\/i>for so only and in these terms It has set itself out
\nto be known to those who are in the universe. Be not deceived by Ignorance, be
\nnot deceived by Knowledge; there is none bound and none free and none seeking
\nfreedom but only God playing at these things in the extended might of His
\nself-conscious being, parā<\/font> mā<\/font>yā<\/font>, mahimā<\/font>nam asya, <\/i>which we call the
\nuniverse.<\/p>\n

\nIII<\/b><\/p>\n

 <\/p>\n

    The boon that we have asked from
\nthe Supreme is the greatest that the Earth can ask from the Highest, the change
\nthat is most difficult to realise, the most exacting in its conditions. It is
\nnothing less than the descent of the supreme Truth and Power into Matter, the
\nsupramental established in the material plane and consciousness and the material
\nworld and an integral trans- formation down to the very principle of Matter.
\nOnly a supreme Grace can effect this miracle.<\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The supreme Power has
\ndescended into the most material consciousness but it has stood there behind
\nthe density .of the physical veil, demanding before manifestation, before its
\ngreat open workings can begin, that the conditions of the supreme Grace shall
\nbe there, real and effective.<\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>A total surrender, an
\nexclusive self-opening to the divine influence, a constant and integral choice
\nof the Truth and rejection of the falsehood, these are the only conditions
\nmade. But these must be fulfilled entirely, without reserve, without any
\nevasion or pretence, simply and sincerely down to the most physical
\nconsciousness and its workings.<\/p>\n

To be one with the Eternal is the object of Yoga; there is no other object. All
\nother aims are included in this one divine perfection.<\/p>\n

\nPage \u2013 46<\/span><\/p>\n

\n
\n
\n
\n
\n
\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

\n \u00a0<\/span>To be one with the Eternal is to be one with
\nhim in being, consciousness, power and delight. All that is is<\/span>
\nsummed in these four terms of the infinite, for all else are but their
\nworkings.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>To be one with the Eternal is also
\nto live in the Eternal and from him and in his presence and from his infinite
\nnature, – sā<\/font>yujya, sā<\/font>lokya,
\nsā<\/font>mī<\/font>pya, sā<\/font>drś<\/font>ya. <\/i>These four together
\nare one way of being and one perfection.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>To live in the Eternal is also to
\nlive with the Eternal within us. Whosoever consciously inhabits his being, his
\nconscious presence inhabits. God lives and moves and acts in us when we live
\nand move and act in him.<\/p>\n

One that is Two that are Many, –
\nthis is the formula of the eternal and timeless manifestation in the worlds of
\nSachchidananda.<\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>One who is Two and becomes the
\nTwo who become Many, – this is the formula of the perpetual manifestation in
\ntime in the three worlds of Mind, Life and Matter.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>One who is in himself for ever
\nthe Two and for ever innumerably All and Eternal and Infinite, this is the
\nindication of the Supreme who is beyond Time and Timelessness in the highest
\nAbsolute.<\/p>\n

The One is Four for ever in his supramental quaternary of Being, Consciousness,
\nForce and Ananda.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Brahma, Vishnu, Shiva, Krishna,
\nthese are the eternal Four, the quadruple Infinite.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Brahma is the Eternal’s Personality of
\nExistence, from him all is created, by his presence, by his power, by his
\nimpulse.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Vishnu is the Eternal’s Personality of
\nConsciousness; in him
\nall is supported, in his wideness, in his stability, in his substance.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Shiva is the Eternal’s Personality of
\nForce; through him all is created, through his passion, through his rhythm,
\nthrough his concentration.
\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Krishna is
\nthe Eternal’s Personality of Ananda; because of him all creation is possible,
\nbecause of his play, because of his delight, because of his sweetness:<\/p>\n

\nPage -47<\/p>\n

\n
\n
\n
\n
\n
\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

\nBrahma is Immortality, Vishnu is Eternity,
\nShiva is Infinity; <\/span>Krishna<\/span> is the Supreme’s eternal, infinite, immortal Self-play-
\nself-issuing, self-manifestation, self-finding.<\/p>\n

Nothing can arise from Nothing. Asat, nothingness, is a creation of our mind;
\nwhere it cannot see or conceive, where its object is something beyond its
\ngrasp, too much beyond to give even the sense of a vague intangible, then it
\ncries out, "Here there is nothing." Out of its own incapacity it has
\ncreated the conception of a zero. But what in truth is this zero? It is an
\nincalculable<\/span> Infinite.
\n\u00a0 <\/span>Our sense by its incapacity has
\ninvented darkness. In truth there is nothing but Light, only it is a power of
\nlight either above or below our poor human vision’s limited range.
\n\u00a0 <\/span>For do not imagine that light is
\ncreated by the Suns. The Suns are only physical concentrations of Light, but
\nthe splendour they concentrate for us is self-born and everywhere.<\/span><\/p>\n

\u00a0 <\/span>God is everywhere and wherever God is, there
\nis Light. J\u00f1ānam<\/font> caitanyarh jyotir brahma.<\/i>
\n<\/span><\/p>\n

Of all that we know we know only the outside; even when we imagine that we have
\nintimately seized the Innermost thing, we have touched only an inner external.
\nIt is still a sheath of the covering, only it is a second or third or even a
\nseventh sheath, not the most outward and visible.
\n\u00a0\u00a0\u00a0 <\/span>It is the same when we think we know
\nGod or have possession of our highest inmost Self or have entered intimately
\ninto the inmost and supreme Spirit. What we know and possess is a power or some
\npowers of God, an aspect or appearance or formulation of the Self; what we have
\nentered into is only one wideness and one depth of the Spirit.
\n\u00a0\u00a0 <\/span>This is because we know and possess by
\nthe mind or even what is below the mind, and when we find ourselves most
\nspiritual, it is the mind spiritualised that conceives of itself as Spirit.
\nImagining that we have left mind behind us, we take it with us into its own
\nspiritual realms and cover with it the Supramental<\/span><\/p>\n

\nPage -48<\/span><\/p>\n

\n
\n
\n
\n
\n
\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

\n
\nMystery. The result is something to us wonderful and intense; but compared with
\nThat Intensity and Wonder, it is something thin and inadequate.<\/span><\/p>\n


\nIV
\nTWO AIMS OF OUR SADHANA<\/b><\/p>\n


\n
\n\u00a0<\/span>That Yoga is full or perfect which
\nenables to fulfil entirely God’s purpose in us in this universe.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>All Yoga which takes the soul entirely
\nout of world-existence, is a high but narrow specialization of divine Tapasya.<\/span><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/span>God\u2019s purpose in us is that we
\nshould fulfil His divine being in world-consciousness under the conditions of
\nthe Lila. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

        With regard
\nto the universe God manifests Himself triply, in the individual, in the
\nuniverse, in that which transcends the universe. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>In order to
\nfulfil God in the individual, we must exceed the individual. The removal of
\nlimited ego and the possession of cosmic consciousness is the first aim of our
\nSadhana.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>In order to
\nfulfil God in the cosmos, individually, we must transcend the universe. The
\nascension into transcendent consciousness is the second aim of our Sadhana.<\/span><\/p>\n

\u00a0<\/span>THE
\nOBJECT OF OUR YOGA<\/b><\/p>\n


\n\u00a0<\/span>The object of our Yoga is
\nself-perfection, not self.- annulment.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There are two
\npaths set for the feet of the Yogin, withdrawal from the universe and
\nperfection in the universe; the first comes by asceticism, the second is
\neffected by Tapasya; the first receives us when we lose God in Existence, the
\nsecond is attained when we fulfil Existence in God. Let ours be the path of
\nperfection, not of abandonment; let our aim be victory in the battle, not the
\nescape from all conflict.
\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Buddha and Shankara supposed the
\nworld to be radically false and miserable; therefore escape from the world was
\nto them the only wisdom. But this world is Brahman, the world is God, the world
\nis Sat yam, the world is Ananda; it is our misreading .<\/span><\/p>\n

\nPage -49<\/p>\n

\n
\n
\n
\n
\n
\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

\nof the world through mental egoism that is a falsehood and our wrong relation
\nwith God in the world that is a misery. There is no other falsity and no other
\ncause of sorrow.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>God created the world in Himself through
\nMaya; but the Vedic meaning of Maya is not illusion, it is wisdom, knowledge,
\ncapacity, wide extension in consciousness, prajna prasrtd purani. Omnipotent
\nWisdom created the world, it is not the organised blunder of some Infinite Dreamer;
\nomniscient Power manifests or conceals it in Itself for Its own delight, it is
\nnot a bondage im\u00adposed by His own ignorance on the free and absolute Brahman.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>If the world were Brahman’s self-imposed
\nnightmare, to awake from it would be the natural and only goal of our supreme
\nendeavour; or if life in the world were irrevocably bound to misery, a means of
\nescape from this bondage would be the sole secret worth discovering. But
\nperfect truth in world-existence is possible; for God here sees all things with
\nthe eye of truth; and perfect bliss in the world is possible; for God enjoys
\nall things with the sense of unalloyed freedom. We also can enjoy this truth
\nand bliss, called by the Veda amrtam. Immortality, if by casting away our
\negoistic existence into perfect unity with His being we consent to receive the
\ndivine perception and the divine freedom.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The world is a movement of God in His
\nown being; we are the centres and knots of divine consciousness which sum up
\nand support the processes of His movement. The world is His play with His own
\nself-conscious delight, He who alone exists, infinite, free and perfect; we are
\nthe self-multiplications of that conscious delight, thrown out into being to be
\nHis playmates. The world is a formula, a rhythm, a symbol-system expressing God
\nto Himself in His own consciousness, \u2014 it has no material existence but exists
\nonly in His consciousness and self-expression; we, like God, are in our inward
\nbeing That which is expressed, but in our outward being terms of that formula,
\nnotes of that rhythm, symbols of that system. Let us lead forward God’s
\nmovement, play out His play, work out His formula, execute His harmony, express
\nHim through our selves in His system. This is our joy and our self-fulfilment;
\nto this end we who transcend and exceed the universe, have entered into
\nuniverse-existence.<\/span><\/p>\n

\n<\/p>\n

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\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Perfection
\nhas to be worked out, harmony has to be accom\u00adplished. Imperfection,
\nlimitation, death, grief, ignorance, matter, are only the first terms of the
\nformula \u2014 unintelligible till we have worked out the wider terms and
\nreinterpreted the formulary; they are the initial discords of the musician’s
\ntuning. Out of imperfection we have to construct perfection, out of limita\u00adtion
\nto discover infinity, out of death to find immortality, out of grief to recover
\ndivine bliss, out of ignorance to rescue divine self-knowledge, out of matter
\nto reveal spirit. To work out this end for ourselves and for humanity is the
\nobject of our Yogic practice.<\/span><\/p>\n

 <\/p>\n

\nPURUSHA AND PRAKRITI<\/span><\/p>\n

 \n<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The self
\nwhich we have to perfect, is neither the Jivatman which is ever perfect nor the
\nego which is the cause of imperfection, but the divine self manifested in the
\nshifting stream of Nature.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Existence is composed of Prakriti
\nand Purusha, the con\u00adsciousness that sees and the consciousness that executes
\nand for\u00admalises what we see. The one we call Soul, the other Nature. These are
\nthe first double terms from which our Yoga has to start. When we come to look
\nin at our selves instead of out at the world and begin to analyse our
\nsubjective experience, we find that there are two parts of our being which can
\nbe, to all appearance, entirely separated from each other, one a conscious\u00adness
\nwhich is still and passive and supports, and the other a con\u00adsciousness which
\nis busy and creative and is supported. The passive and fundamental
\nconsciousness is the Soul, the Purusha, Witness or sā<\/font>ks<\/i><\/span>ī<\/font><\/span><\/i>, the active and
\nsuperstructural consciousness is Nature, Prakriti, processive or creative
\nenergy of the sā<\/font>ks<\/i><\/span>ī<\/font><\/span><\/i>. But the two seem at first to stand apart and distinct as
\nif they had no share in each other.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The Purusha, still and silent witness
\nof whatever Prakriti chooses to create, not interfering with her works, but reflecting
\nonly whatever forms, names and<\/span> movements she casts on the pure mirror of
\nhis eternal existence and the Prakriti restlessly creating, acting, forming and
\neffecting things for the delight of the Puru-<\/p>\n

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\nsha, compose the double system of the Sankhyas. But as we
\ncontinue analysing their relations and accumulate more and more experience of
\nour subjective life, we find that this seeing of the Purusha is in effect a
\ncommand. Whatever Prakriti perceives it to be the pleasure of the Purusha to
\nsee, she tends to preserve in his subjective experience or to establish;
\nwhatever she perceives it to be his pleasure to cease to see, she tends to
\nrenounce and abolish. Whatever he consents to in her, she forces on him and is
\nglad of her mastery and his submission but whenever he insists, she is bound
\neventually to obey. Early found to be true in our subjective experience, this
\nultimate principle of things is eventually discovered by the Yogin to determine
\neven objective phenomena. The Purusha and Prakriti are the t only the
\nWitness and the Activity witnessed, but the Lord and his executive energy. The
\nPurusha is Ishwara, the Prakriti is His Shakti. Their play with each other is
\nboth the motive and the executive force of all existence in the universe.<\/span><\/p>\n

 <\/p>\n

\nV<\/b><\/p>\n

 <\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The aim put before itself by
\nYoga is God; its method is tapasya. God is the All and that which exceeds,
\ntranscends the All; there is nothing in existence which is not God but God is
\nnot anything in that existence, except symbolically, in image to His own
\nconsciousness. Humanity also is symbol or eidolon of God, we are made in His
\nimage; and by that is meant, not a formal image, but in the image of His being
\nand personality, the essence of divinity, its quality, the divine being and
\ndivine knowledge.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There are in everything
\nexisting phenomenally or, as we shall say, symbolically, two parts, the thing
\nin itself and the symbol, Self and Nature, res (thing that is) and factum
\n(thing that is made), immutable being and mutable becoming, that which is
\nsupernatural in it and that which is natural.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Everything in existence has
\nsomething in it which seeks to transcend itself; Matter moves towards becoming
\nLife, Life moves towards becoming Mind, Mind moves towards becoming ideal
\nTruth, ideal Truth rises to become divine and infinite Spirit.<\/span><\/p>\n

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\nThe reason is that every symbol, being a partial expression of God, reaches out
\nto and seeks to become its own entire reality; it aspires to become its real
\nself by transcending its apparent self. Thing that is made is attracted towards
\nthing that is, becoming towards being, the natural to the supernatural, symbol
\ntowards thing in itself, Nature towards God.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The upward movement is the means
\ntowards fulfilment of existence in the world; downward movement is destruction,
\nHell, perdition. Everything tends (moves) upward; once it is assured of its actual
\nexistence it seeks the supernatural. Every nature is a step towards some supernature,
\nsomething natural to itself but supernatural to what is below it. Life is
\nsupernatural to Matter, Mind supernatural to Life, ideal being supernatural to
\nmental being, infinite being supernatural to ideal being. So too man is
\nsupernatural to the animal, God is supernatural to man. Man too as soon as he
\nhas assured his natural existence, must insist on his upward movement towards
\nGod. The upward movement is towards Heaven, the downward movement towards Hell.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The animal soul fulfils itself
\nwhen it transcends animality and becomes human. Humanity also fulfils itself
\nwhen it transcends humanity and becomes God.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>By yielding to Nature, we fall
\naway both from Nature and from God; by transcending Nature we at once fulfil
\nall the possibilities of Nature and rise towards God. The human touches first
\nthe divine and then becomes divine.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There are those who seek to kill
\nNature in order to become the self; but that is not God’s intention in
\nhumanity. We have to transcend Nature, not to kill it.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Every movement of humanity which seeks to deny Nature however religious,
\nlofty, austere, of whatever dazzling purity or etheriality, is doomed to
\nfailure, sick disappointment, disillusion or perversion. It is in its nature
\ntransient, because it contradicts God’s condition for us. He has set Nature
\nthere as a condition of His self-fulfilment in the world.
\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Every movement of humanity which
\nbids us be satisfied with Nature, dwell upon the earth and cease to look
\nupwards, however rational, clear-sighted, practical, effective, comfortable<\/span> <\/p>\n

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\nit may be is doomed to weariness, prettification and cessation. It is in its
\nnature transient because it contradicts God’s intention in us. He dwells secret
\nin Nature and compels us towards Him by His irresistible attraction.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Materialistic movements are as
\nunnatural and abnormal as ascetic and negatory religions and philosophy. Under
\nthe pretence of bringing us back to Nature, they take us away from her
\nentirely; for they forget that Nature is only phenomenally Nature but in
\nreality she is God. The divine element in her is that which she most really is;
\nthe rest is only condition, process and stage in her development of the secret
\ndivinity.
\n\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Not to be immersed, emmeshed and
\nbound by Nature, not to hate and destroy her, is the first thing we must learn
\nif we would be complete Yogins and proceed towards our divine perfection.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Being still
\nnatural in the world to transcend Nature internally, so that both internally
\nand externally we may master and use her as free and lord, svarat samrat, is
\nour fulfilment.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>Being still the symbol to reach
\nthrough it the being that symbolises itself, to realise the symbol, is our
\nfulfilment.
\n\u00a0\u00a0\u00a0\u00a0 <\/span>Being still a figure of humanity,
\nman among men, a living body among living bodies, though housed in life and
\nmatter yet a mental being among mental beings, being and remaining all this
\nthat we are apparently, yet to exceed all this apparent manhood and become in
\nthe body what we are really, God, Spirit supreme and infinite, pure Bliss, pure
\nForce, pure Light, this is our fulfilment.
\n\u00a0\u00a0\u00a0 <\/span>Our whole apparent life is a
\nbecoming, but all becoming has for its goal and fulfilment being – and God is
\nthe only being; to become divine in the nature of the world, in the symbol of
\nour humanity is our fulfilment.
\n\u00a0\u00a0\u00a0 <\/span>Yoga practised may be in its aim
\neither perfect or partial, either selective or comprehensive. Perfect and
\ncomprehensive Yoga avoids limitation by aspects and leads to entire divinity.<\/span><\/p>\n

\u00a0\u00a0\u00a0 <\/span>In order to
\nexceed our Nature and become divine, we must first get God; for we are the
\nlower imperfect term of our being, He its higher perfect term. The finite, to
\nbecome infinite, must know, love and touch infinity; the symbol being in order
\nto become its own reality, must know, love and perceive that Reality.<\/span><\/p>\n

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\nThis necessarily is the imperative justification of religion; not of a church,
\ncreed or theology, – for all these things are religiosity, not religion, – but
\nthat personal and intimate religious temper and spirit which moves man to
\nworship, to aspire to or to pant after his own idea of the Supreme; for without
\nsuch worship in the heart or such aspiration . In the will or such thirst in
\nthe emotions, we shall not have he impulse or the strength for this great difficult
\nand supreme effort of human nature to transcend itself and climb to its super
\n-nature. Therefore have the prophets spoken and the Avatars co to inspire man
\nto that great call upon his upward straining energies. The aim of rationalism
\nand Science is to make man content with his humanity and thus contradict
\nNature, baffling her evolution; the aim of religion, – but not unhappily of the
\ncreeds and churches, – is to further the great aim of Nature by pushing man
\ntowards his evolution. <\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>The attainment
\nof God is the true object of all human effort for which all the other efforts
\npolitical, social, literary,- intellectual, are only a necessary condition and
\npreparation of the race; but there are both differences in the state of the
\nattainment, differences in its range and effectivity. These states of divine
\nattainment may usefully be distinguished: touch with God, in- dwelling in Him,
\nand becoming He. The first is initial and elementary; unless passing the veil
\nof our ordinary nature we touch the divine Being or He leaning down imposes His
\ntouch on us, unless we come first into contact with Him either in our heart,
\nour mind, our works or our being, we cannot go into (indwell in) Him. If we are strong in
\nspirit, the touch may indeed be rapid and summary, we may wake at once and
\nstride forward to the state of divine indwelling, soul of man in the Soul of
\nGod, the individual in the universal; but the touch must be there. To enforce
\nthis preliminary step, to bring man into some kind of contact with God, is the
\ncommon and… the sole preoccupation of human religions. It does not matter
\ngreatly for its purpose how it is done; in however crude and elementary a way,
\nthrough whatever intellectual errors and emotional blunders or ethical out-
\nrages, the touch must be established; this imperatively and above all things
\nthe religious spirit demands. Nature, as always <\/span><\/p>\n

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\nher way, presses on to her all-important, immediate steps and is willing to
\npurchase a single great and general gain by any number of particular losses.
\nMan, besides, is so various in the arrangement of his human qualities; the
\nmaster spring as well as the peculiar temperament differs so greatly or so
\nsubtly in each individual that there can never be for this purpose of nature’s,
\ntoo many sects, disciplines or different religions. Swami Vivekananda has well
\nseen the consummation of religion in a stage when each human individual has his
\nown religion dictated by his own spiritual needs and nature; for collective
\ncreeds, churches and theologies, in spite of their temporary necessity and some
\nundeniable permanent advantages, help to formalise the upward effort and
\ndeprive it of its adaptability, freedom and perfect individual sincerity. The
\npriest and dogma will seldom leave God and the soul free to reach each other in
\nthat solitude and spontaneity which gives the union its highest force and
\ndelight. They are always pressing in to control and preside at the marriage and
\nlegitimise it with formulas, Riks and official registration.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Moreover the intellect of natural
\nman is narrow, his effort soon exhausted and easily satisfied with
\nimperfection. If he is led to think that his way of contact with the Divine is
\nthe only way, his own freedom of higher development is fettered or entirely taken
\naway from him and in his intellectual and religious egoism he militates against
\nthe freedom of others. Most religions tend easily to believe that the contact
\nwith God once established, no matter with what limitations or of what kind, all
\nis done that needs to be done, all fulfilled that God demands of us. Popular
\nreligions tend naturally to be dualistic and to preserve trenchant distinction
\nbetween man and God dividing the symbol being from that which expresses itself
\nin him; while with one hand they raise man towards his super-nature, with the
\nother they hold him down to his ordinary nature. The lower is suffused with the
\nglow of the heights and touched with its power and rapture, but it does not
\nitself rise into and dwell within it. At its lowest the dualistic soul keeps(mainatains)
\nthe taint of its imperfections; at its highest, unless in rare
\nself-transcending moments, keeps itself distinct in awe and reverence from the
\ndivine Lover; worships <\/span><\/p>\n

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\nat His feet but cannot hide itself in His bosom.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Therefore Nature still
\nfollowing his upward surge, has provided a mightier rank of human souls who are
\ncapable of going forward beyond this preliminary effort and, having entered
\ninto the very being of God, of dwelling there in beatitude. Entering into the
\nconsciousness of the Infinite, feeling it all around them and in them, ever
\nthrilling with its touch, aware of identity with it in nature, joy and inner
\nawareness, they yet preserve a constant separateness of their special being in
\nthat identity. They do not plunge themselves wholly into that divine ocean or,
\nif they go slowly into it they keep hold on a fathom line which will preserve
\ntheir touch with the surface. In nature such men are Vishishtadwaitins, souls
\nnot drawn towards entire oneness. But unless man plunges himself wholly into
\nGod caring not whether he reemerge, unless the human sacrifices himself wholly
\nto the divinity, keeping back no particle of his being, not even the last
\nparticle of separateness of the individual ego, the divine purpose in man
\ncannot be utterly accomplished. Therefore Nature or the Will of God – for
\nNature is nothing but the Will of God in action – has provided that some having
\nindwelt in God, human soul in divine soul, shall be irresistibly called immediately,
\nwith brief respite or at long last to the utter immersion. They go inward and
\nthrowaway the last trace of ego into God. Some of them, it has been said by a
\ngreat teacher, are jivakotis, human beings leaning so pre-eminently to the
\nsymbol-nature, that, if they had lost it albeit for a while in the Reality,
\nthey lose themselves; once immersed, they cannot return; they are lost in God
\nto humanity; others are isvarakotis, human beings whose centre has already been
\nshifted upwards or from the beginning elevated in the superior planes of
\nconscious existence, was established in God rather than Nature. Such men are
\nalready leaning down from God to Nature; they therefore may, in losing
\nthemselves in Him yet keep themselves and live in Man-God; they do not depart
\nfrom their centre but rather go through it; arrived they are able to lean down
\nagain to humanity. Those who can thus emerge from their truth of God are the
\nfinal helpers of humanity and are chosen by God and Nature to prepare the type
\nof super natural men to which our humanity is rising. <\/span><\/p>\n

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\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>There are, then, these three
\ndivine conditions, states separately conceived of humanity’s God-attainment.
\nMan being limited in energy and discrimination rather than catholic in
\nintellect, fastens usually on this separate conception and limits himself to
\none or other of these conditions Yogic method, also, being careful of the
\ndifferent natures of men, suits itself to their limitations, becomes selective
\nand concentrates upon one of these conditions or another. Or even it becomes
\npartial as well as selective; for in its contact with God, it relates itself to
\na part of divine quality rather than the perfect divinity, to a God of mercy, a
\nGod of justice, the Divine Master, the Divine Friend, or else with some aspect
\nof divine impersonal being, to Infinite Rapture, to Infinite Force or to
\nInfinite Calm and Purity. In the indwelling there may be the same limitations,
\nin the becoming also they may persist. There is no fault to be found with this
\nselective process or with this partiality. They are necessary; human
\nlimitations demand this device; human perfectibility itself finds its account
\nin these concessions. Nature knows her task and she proceeds to it with a wide,
\nflexible and perfect wisdom which smiles at our impatient logical narrowness
\nand rigid, one-sighted consistencies. She knows she has an infinitely complex
\nand variable material to deal with and must be infinitely complex and variable
\nin her methods. We only consider precise method and ultimate fulfilment; she
\nhas to reckon on her way with thousand-armed struggles and infinite
\npossibilities.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Nevertheless, the ultimate aim
\nand the perfect and comprehensive Yoga is that which embraces rather than
\nselects. We are meant to be within the symbol of humanity what God is in
\nHimself and Universally. Now God is free, absolute from these limitations and
\nall-comprehensive. He is always one in his being, yet both one with and
\nseparate from his symbols and in that differentiated oneness able to stand quite
\napart from them. So we too in our ultimate divine realisation when we have
\nbecome one with our divine Self, may and should be able also to stand out as
\nthe self at once of all things and beings, yet differentiated in the symbol, so
\nas to enjoy a blissful divided closeness such as that of the Lover and Beloved
\nmingling yet separate in their rapture; and may and should even be able to
\nstand away from God<\/span><\/p>\n

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\nwith a sort of entire separateness holding His hand still, unlike the pure
\ndualist, but still standing away from Him so that we may enjoy that infinity of
\nhuman relation with God which is the wonder and beauty and joy of dualistic
\nreligions. To accomplish this is the full or the Purna Yoga and the Sadhak who
\ncan attain to it is in his condition the cornplete Yogin.
\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>Is such a triune condition of
\nthe possible? Logically, it would seem impossible; logically, all trinities are
\nchimeras and a thing must be one thing at a time and cannot combine three such
\ndivergent states as oneness, differentiated oneness and effective duality. But
\n.in these matters an inch of experience goes farther than a yard of logic, and
\nexperience, you will find, affirms that the triune God-state is perfectly
\npossible and simple once you have attained God’s fullness. We must not apply to
\nthe soul a logic which is based on the peculiarities of matter. It is true of a
\nclod that it cannot be at the same time a clod hanging up or posted on some
\nbough, a clod protruding from the earth or a shapeless mass trodden into the mother
\nsoil. But this is because the clod is divided from the earthly form. The soul
\nis not divided from God by these barriers of material dimension. What is true
\nof matter is not true of spirit, nor do the standards of form apply to the
\nformless. For matter is conscious being confined in form, the spirit is
\nconscious being using form but not confined in it; and it is the privilege of
\nspirit that though indivisible in its pure being, it is freely self-divisible
\nin its conscious experience and can concentrate itself in many states at a
\ntime. It is by this Tapas, by this varied concentration of self-knowledge that
\nDivine Existence creates and supports the world and is at once the same God and
\nNature and World, Personal and Impersonal, Pure and Varied, Qualitied and
\nwithout Qualities, Krishna and Kali, and Shiva and Brahma and Vishnu, man and
\nanimal and vegetable and stone, all aspects of Himself and all symbols. We need
\nnot doubt therefore that we, recovering our divine reality, shall not be bound
\nto a single condition or aspect but can command a triune or even a multiple
\nsoul-experience. We, becoming God, become that which is the All and exceeds and
\ntranscends the All, sarvabhū<\/font>t<\/i><\/span>ā<\/font>ni ā<\/font>ttmaivā<\/font>bhū<\/font>d vijā<\/font><\/span><\/i>natah<\/i>. The soul of the
\nperfect knower<\/span><\/p>\n

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becomes all existent things and That transcendental in which all things have
\ntheir existence, ihaiva, <\/i>without ceasing to possess a human centre of
\nseparate experience. For this is the entire divinity that is the result of the
\nperfect and comprehensive Yoga.<\/p>\n

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