{"id":946,"date":"2013-07-13T01:31:30","date_gmt":"2013-07-13T01:31:30","guid":{"rendered":"http:\/\/localhost\/?p=946"},"modified":"2013-07-13T01:31:30","modified_gmt":"2013-07-13T01:31:30","slug":"18-the-master-of-the-work-vol-20-the-synthesis-of-yoga-volume-20","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/20-the-synthesis-of-yoga-volume-20\/18-the-master-of-the-work-vol-20-the-synthesis-of-yoga-volume-20","title":{"rendered":"-18_The Master of the Work.htm"},"content":{"rendered":"\n\n
\n
\n


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

\n <\/font>The Master of
\nthe Work<\/font><\/b> <\/font><\/span><\/p>\n

\n <\/p>\n

\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/font> <\/span>T<\/font><\/span>HE<\/span><\/font> Master and Mover of our
\nworks is the One, the Universal and Supreme, the Eternal and Infinite. He is the
\ntranscendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the
\nMaster of all worlds, transcending all worlds, the Light and the Guide, the
\nAll-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic
\nSpirit and all-creating Energy around us; he is the Immanent within us. All
\nthat is is<\/span> he, and he is the More than all that is,
\nand we ourselves, though we know it not, are being of his being, force of his
\nforce, conscious with a consciousness derived from his; even our mortal
\nexistence is made out of his substance and there is an immortal within us that
\nis a spark of the Light and Bliss that are for ever. No matter whether by
\nknowledge, works, love or any other means, to become aware of this truth of our
\nbeing, to realise it, to make it effective here or elsewhere is the object of
\nall Yoga. <\/span><\/p>\n

 <\/p>\n

\n*\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>* <\/span><\/p>\n

 <\/span><\/p>\n

But the
\npassage is long and the labour arduous before we can look on him with eyes that
\nsee true, and still longer and more arduous must be our endeavour if we would
\nrebuild ourselves in his true image. The Master of the work does not reveal
\nhimself at once to the seeker. Always it is his Power that acts behind the
\nveil, but it is manifest only when we renounce the egoism of the worker, and
\nits direct movement increases in proportion as that renunciation becomes more
\nand more complete. Only when our surrender to his Divine Shakti is absolute,
\nshall we have the right to live in his absolute presence. And only then can we
\nsee our work throw itself naturally, completely and simply into the mould of
\nthe Divine Will. <\/span><\/p>\n

\nPage
\n\u2013 231<\/span><\/p>\n

<\/p>\n
\n

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

There must,
\ntherefore, be stages and gradations in our approach to this perfection, as
\nthere are in the progress towards all other perfection on any plane of Nature.
\nThe vision of the full glory may come to us before, suddenly or slowly, once or
\noften, but until the foundation is complete, it is a summary and concentrated,
\nnot a durable and all-enveloping experience, not a lasting presence. The
\namplitudes, the infinite contents of the Divine Revelation come afterwards and
\nunroll gradually their power and their significance. Or, even, the steady
\nvision can be there on the summits of our nature, but the perfect response of
\nthe lower members comes only by degrees. In all Yoga the first requisites are
\nfaith and patience. The ardours of the heart and the violences of the eager
\nwill that seek to take the kingdom of heaven by storm can have miserable
\nreactions if they disdain to support their vehemence on these humbler and
\nquieter auxiliaries. And in the long and difficult integral Yoga there must be
\nan integral faith and an unshakable patience.<\/span><\/p>\n

It is
\ndifficult to acquire or to practise this faith and steadfastness on the rough
\nand narrow path of Yoga because of the impatience of both heart and mind and
\nthe eager but soon faltering will of our rajasic nature. The vital nature of
\nman hungers always for the fruit of its labour and, if the fruit appears to be
\ndenied or long delayed, he loses faith in the ideal and in the guidance. For
\nhis mind judges always by the appearance of things, since that is the first
\ningrained habit of the intellectual reason in which he so inordinately trusts.
\nNothing is easier for us than to accuse God in our hearts when we suffer long
\nor stumble in the darkness or to abjure the ideal that we have set before us.
\nFor we say, \u201cI have trusted to the Highest and I am betrayed into suffering and
\nsin and error.\u201d Or else, \u201cI have staked my whole life on an idea which the stern
\nfacts of experience contradict and discourage. It would have been better to be
\nas other men are who accept their limitations and walk on the firm ground of
\nnormal experience.\u201d In such moments \u2013 and they are sometimes frequent and long
\n\u2013 all the higher experience is forgotten and the heart concentrates itself in
\nits own bitterness. It is in these dark passages that it is possible to fall
\nfor good or to turn back from the divine labour. <\/span><\/p>\n

\nPage
\n\u2013 232<\/span><\/p>\n

<\/p>\n
\n

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

If one has
\nwalked long and steadily in the path, the faith of the heart will remain under
\nthe fiercest adverse pressure; even if it is concealed or apparently overborne,
\nit will take the first opportunity to re-emerge. For something higher than either
\nheart or intellect upholds it in spite of the worst stumblings and through the
\nmost prolonged failure. But even to the experienced Sadhaka such falterings or
\novercloudings bring a retardation of his progress and they are exceedingly
\ndangerous to the novice. It is therefore necessary from the beginning to
\nunderstand and accept the arduous difficulty of the path and to feel the need
\nof a faith which to the intellect may seem blind, but yet is wiser than our
\nreasoning intelligence. For this faith is a support from above; it is the
\nbrilliant shadow thrown by a secret light that exceeds the intellect and its
\ndata; it is the heart of a hidden knowledge that is not at the mercy of
\nimmediate appearances. Our faith, persevering, will be justified in its works
\nand will be lifted and transfigured at last into the self-revelation of a
\ndivine knowledge. Always we must adhere to the injunction of the Gita, \u201cYoga
\nmust be continually applied with a heart free from despondent sinking.\u201d Always
\nwe must repeat to the doubting intellect the promise of the Master, \u201cI will
\nsurely deliver thee from all sin and evil; do not grieve.\u201d At the end, the
\nflickerings of faith will cease; for we shall see his face and feel always the
\nDivine Presence. <\/span><\/p>\n

 <\/span><\/p>\n

*\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>*<\/span><\/p>\n

 <\/span><\/p>\n

The Master of
\nour works respects our nature even when he is transforming it; he works always
\nthrough the nature and not by any arbitrary caprice. This imperfect nature of
\nours contains the materials of our perfection, but inchoate, distorted, misplaced,
\nthrown together in disorder or a poor imperfect order. All this material has to
\nbe patiently perfected, purified, reorganised, new-moulded and transformed, not
\nhacked and hewn and slain or mutilated, not obliterated by simple coercion and
\ndenial. This world and we who live in it are his creation and manifestation,
\nand he deals with it and us in a way our narrow and ignorant mind cannot
\nunderstand unless it falls silent and opens to a divine knowledge. In our
\nerrors is the substance of a truth which
\n <\/span><\/p>\n

\nPage
\n\u2013 233<\/span><\/p>\n

<\/p>\n
\n

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

labours to reveal its
\nmeaning to our groping intelligence. The human intellect cuts out the error and
\nthe truth with it and replaces it by another half-truth half-error; but the
\nDivine Wisdom suffers our mistakes to continue until we are able to arrive at
\nthe truth hidden and protected under every false cover. Our sins are the
\nmisdirected steps of a seeking Power that aims, not at sin, but at perfection,
\nat something that we might call a divine virtue. Often they are the veils of a quality
\nthat has to be transformed and delivered out of this ugly disguise: otherwise,
\nin the perfect providence of things, they would not have been suffered to exist
\nor to continue. The Master of our works is neither a blunderer nor an indifferent
\nwitness nor a dallier with the luxury of unneeded evils. He is wiser than our
\nreason and wiser than our virtue. <\/span><\/p>\n

Our nature is
\nnot only mistaken in will and ignorant in knowledge but weak in power; but the
\nDivine Force is there and will lead us if we trust in it and it will use our
\ndeficiencies and our powers for the divine purpose. If we fail in our immediate
\naim, it is because he has intended the failure; often our failure or ill-result
\nis the right road to a truer issue than an immediate and complete success would
\nhave put in our reach. If we suffer, it is because something in us has to be
\nprepared for a rarer possibility of delight. If we stumble, it is to learn in
\nthe end the secret of a more perfect walking. Let us not be in too furious a
\nhaste to acquire even peace, purity and perfection. Peace must be ours, but not
\nthe peace of an empty or devastated nature or of slain or mutilated capacities
\nincapable of unrest because we have made them incapable of intensity and fire
\nand force. Purity must be our aim, but not the purity of a void or of a bleak
\nand rigid coldness. Perfection is demanded of us, but not the perfection that
\ncan exist only by confining its scope within narrow limits or putting an
\narbitrary full stop to the ever self-extending scroll of the Infinite. Our
\nobject is to change into the divine nature, but the divine nature is not a
\nmental or moral but a spiritual condition, difficult to achieve, difficult even
\nto conceive by our intelligence. The Master of our work and our Yoga knows the
\nthing to be done, and we must allow him to do it in us by his own means and in
\nhis own manner. <\/span><\/p>\n

\nPage
\n\u2013 234<\/span><\/p>\n

<\/p>\n
\n

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

 The movement
\nof the Ignorance is egoistic at its core and nothing is more difficult for us
\nthan to get rid of egoism while yet we admit personality and adhere to action
\nin the half-light and half-force of our unfinished nature. It is easier to
\nstarve the ego by renouncing the impulse to act or to kill it by cutting away
\nfrom us all movement of personality. It is easier to exalt it into self-forgetfulness
\nimmersed in a trance of peace or an ecstasy of divine Love. But our more
\ndifficult problem is to liberate the true Person and attain to a divine manhood
\nwhich shall be the pure vessel of a divine force and the perfect instrument of
\na divine action. Step after step has to be firmly taken; difficulty after
\ndifficulty has to be entirely experienced and entirely mastered. Only the
\nDivine Wisdom and Power can do this for us and it will do all if we yield to it
\nin an entire faith and follow and assent to its workings with a constant
\ncourage and patience.<\/span><\/p>\n

The first
\nstep on this long path is to consecrate all our works as a sacrifice to the
\nDivine in us and in the world; this is an attitude of the mind and heart, not
\ntoo difficult to initiate, but very difficult to make absolutely sincere and
\nall-pervasive. The second step is to renounce attachment to the fruit of our
\nworks; for the only true, inevitable and utterly desirable fruit of sacrifice \u2013
\nthe one thing needful \u2013 is the Divine Presence and the Divine Consciousness and
\nPower in us, and if that is gained, all else will be added. This is a
\ntransformation of the egoistic will in our vital being, our desire-soul and
\ndesire-nature, and it is far more difficult than the other. The third step is
\nto get rid of the central egoism and even the ego-sense of the worker. That is
\nthe most difficult transformation of all and it cannot be perfectly done if the
\nfirst two steps have not been taken; but these first steps too cannot be
\ncompleted unless the third comes in to crown the movement and, by \u00a0<\/span>the extinction of egoism, eradicates the very
\norigin of desire. Only when the small ego-sense is rooted out from the nature
\ncan the seeker know his true person that stands above as a portion and power of
\nthe Divine and renounce all motive-force other than the will of the Divine
\nShakti.<\/span><\/p>\n

 <\/span><\/p>\n

*\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>* <\/span><\/p>\n

\nPage
\n\u2013 235<\/span><\/p>\n

<\/p>\n
\n

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

There are
\ngradations in this last integralising movement; for it cannot be done at once
\nor without long approaches that bring it progressively nearer and make it at
\nlast possible. The first attitude to be taken is to cease to regard ourselves
\nas the worker and firmly to realise that we are only one instrument of the
\ncosmic Force. At first it is not the one Force but many cosmic forces that seem
\nto move us; but these may be turned into feeders of the ego and this vision
\nliberates the mind but not the rest of the nature. Even when we become aware of
\nall as the working of one cosmic Force and of the Divine behind it, that too
\nneed not liberate. If the egoism of the worker disappears, the egoism of the
\ninstrument may replace it or else prolong it in a disguise. The life of the
\nworld has been full of instances of egoism of this kind and it can be more
\nengrossing and enormous than any other; there is the same danger in Yoga. A man
\nbecomes a leader of men or eminent in a large or lesser circle and feels
\nhimself full of a power that he knows to be beyond his own ego-force; he may be
\naware of a Fate acting through him or a Will mysterious and unfathomable or a
\nLight within of great brilliance. There are extraordinary results of his
\nthoughts, his actions or his creative genius. He effects some tremendous
\ndestruction that clears the path for humanity or some great construction that
\nbecomes its momentary resting-place. He is a scourge or he is a bringer of
\nlight and healing, a creator of beauty or a messenger of knowledge. Or, if his
\nwork and its effects are on a lesser scale and have a limited field, still they
\nare attended by the strong sense that he is an instrument and chosen for his
\nmission or his labour. Men who have this destiny and these powers come easily
\nto believe and declare themselves to be mere instruments in the hand of God or
\nof Fate: but even in the declaration we can see that there can intrude or take
\nrefuge an intenser and more exaggerated egoism than ordinary men have the
\ncourage to assert or the strength to house within them. And often if men of
\nthis kind speak of God, it is to erect an image of him which is really nothing
\nbut a huge shadow of themselves or their own nature, a sustaining Deific
\nEssence of their own type of will and thought and quality and force. This
\nmagnified image of their ego is the Master whom they serve. This happens only
\ntoo often in Yoga to strong but crude vital natures
\n <\/span><\/p>\n

\nPage
\n\u2013 236<\/span><\/p>\n

<\/p>\n
\n

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

or minds too easily
\nexalted when they allow ambition, pride or the desire of greatness to enter into
\ntheir spiritual seeking and vitiate its purity of motive; a magnified ego
\nstands between them and their true being and grasps for its own personal
\npurpose the strength from a greater unseen Power, divine or undivine, acting
\nthrough them of which they become vaguely or intensely aware. An intellectual
\nperception or vital sense of a Force greater than ours and of ourselves as
\nmoved by it is not sufficient to liberate from the ego.<\/span><\/p>\n

This
\nperception, this sense of a greater Power in us or above and moving us, is not
\na hallucination or a megalomania. Those who thus feel and see have a larger
\nsight than ordinary men and have advanced a step beyond the limited physical intelligence,
\nbut theirs is not the plenary vision or the direct experience. For, because
\nthey are not clear in mind and aware in the soul, because their awakening is
\nmore in the vital parts than into the spiritual substance of Self, they cannot
\nbe the conscious instruments of the Divine or come face to face with the
\nMaster, but are used through their fallible and imperfect nature. The most they
\nsee of the Divinity is a Fate or a cosmic Force or else they give his name to a
\nlimited Godhead or, worse, to a Titanic or demoniac Power that veils him. Even
\ncertain religious founders have erected the image of the God of a sect or a
\nnational God or a Power of terror and punishment or a Numen of sattwic love and
\nmercy and virtue and seem not to have seen the One and Eternal. The Divine
\naccepts the image they make of him and does his work in them through that
\nmedium, but, since the one Force is felt and acts in their imperfect nature but
\nmore intensely than in others, the motive principle of egoism too can be more
\nintense in them than in others. An exalted rajasic or sattwic ego still holds
\nthem and stands between them and the integral Truth. Even this is something, a
\nbeginning, although far from the true and perfect experience. A much worse
\nthing may befall those who break something of the human bonds but have not
\npurity and have not the knowledge, for they may become instruments, but not of the
\nDivine; too often, using his name, they serve unconsciously his Masks and black
\nContraries, the Powers of Darkness. <\/span><\/p>\n

Our nature
\nmust house the cosmic Force but not in its lower <\/span><\/p>\n

\nPage
\n\u2013 237<\/span><\/p>\n

<\/p>\n
\n

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

aspect or in its rajasic
\nor sattwic movement; it must serve the universal Will, but in the light of a
\ngreater liberating knowledge. There must be no egoism of any kind in the
\nattitude of the instrument, even when we are fully conscious of the greatness
\nof the Force within us. Every man is knowingly or unknowingly the instrument of
\na universal Power and, apart from the inner Presence, there is no such
\nessential difference between one action and another, one kind of
\ninstrumentation and another as would warrant the folly of an egoistic pride. The
\ndifference between knowledge and ignorance is a grace of the Spirit; the breath
\nof divine Power blows where it lists and fills today one and tomorrow another
\nwith the word or the puissance. If the potter shapes one pot more perfectly
\nthan another, the merit lies not in the vessel but the maker. The attitude of
\nour mind must not be \u201cThis is my strength\u201d or \u201cBehold God’s power in me\u201d, but
\nrather \u201cA Divine Power works in this mind and body and it is the same that
\nworks in all men and in the animal, in the plant and in the metal, in conscious
\nand living things and in things apparently inconscient and inanimate.\u201d This
\nlarge view of the One working in all and of the whole world as the equal
\ninstrument of a divine action and gradual self-expression, if it becomes our
\nentire experience, will help to eliminate all rajasic egoism out of us and even
\nthe sattwic ego-sense will begin to pass away from our nature.<\/span><\/p>\n

The
\nelimination of this form of ego leads straight towards the true instrumental
\naction which is the essence of a perfect Karmayoga. For while we cherish the
\ninstrumental ego, we may pretend to ourselves that we are conscious instruments
\nof the Divine, but in reality we are trying to make of the Divine Shakti an
\ninstrument of our own desires or our egoistic purpose. And even if the ego is
\nsubjected but not eliminated, we may indeed be engines of the Divine Work, but
\nwe shall be imperfect tools and deflect or impair the working by our mental
\nerrors, our vital distortions or the obstinate incapacities of our physical nature.
\nIf this ego disappears, then we can truly become, not only pure instruments
\nconsciously consenting to every turn of the divine Hand that moves us, but aware
\nof our true nature, conscious
\n <\/span><\/p>\n

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\n\u2013 238<\/span><\/p>\n

<\/p>\n
\n

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

portions of the one
\nEternal and Infinite put out in herself for her works by the supreme Shakti.<\/span><\/p>\n

 <\/span><\/p>\n

*\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>*<\/span><\/p>\n

 <\/span><\/p>\n

There is
\nanother greater step to be taken after the surrender of our instrumental ego to
\nthe Divine Shakti. It is not enough to know her as the one Cosmic Force that
\nmoves us and all creatures on the planes of mind, life and matter; for this is
\nthe lower Nature and, although the Divine Knowledge, Light, Power are there
\nconcealed and at work in this Ignorance and can break partly its veil and
\nmanifest something of their true character or descend from above and uplift
\nthese inferior workings, yet, even if we realise the One in a spiritualised
\nmind, a spiritualised life-movement, a spiritualised body-consciousness, an
\nimperfection remains in the dynamic parts. There is a stumbling response to the
\nSupreme Power, a veil over the face of the Divine, a constant mixture of the
\nIgnorance. It is only when we open to the Divine Shakti in the truth of her
\nForce which transcends this lower Prakriti that we can be perfect instruments
\nof her power and knowledge. <\/span><\/p>\n

Not only
\nliberation but perfection must be the aim of the Karmayoga. The Divine works
\nthrough our nature and according to our nature; if our nature is imperfect, the
\nwork also will be imperfect, mixed, inadequate. Even it may be marred by gross
\nerrors, falsehoods, moral weaknesses, diverting influences. The work of the
\nDivine will be done in us even then, but according to our weakness, not
\naccording to the strength and purity of its source. If ours were not an
\nintegral Yoga, if we sought only the liberation of the self within us or the
\nmotionless existence of Purusha separated from Prakriti, this dynamic
\nimperfection might not matter. Calm, untroubled, not depressed, not elated, refusing
\nto accept the perfection or imperfection, fault or merit, sin or virtue as
\nours, perceiving that it is the modes of Nature working in the field of her
\nmodes that make this mixture, we could withdraw into the silence of the spirit
\nand, pure, untouched, witness only the workings of Prakriti. But in an integral
\n <\/span><\/p>\n

\nPage
\n\u2013 239<\/span><\/p>\n

<\/p>\n
\n

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

realisation
\nthis can only be a step on the way, not our last resting-place. For we aim at
\nthe divine realisation not only in the immobility of the Spirit, but also in
\nthe movement of Nature. And this cannot be altogether until we can feel the
\npresence and power of the Divine in every step, motion, \u00a0<\/span>figure of our activities, in every turn of our
\nwill, in every thought, feeling and impulse. No doubt, we can feel that in
\nessence even in the nature of the Ignorance, but it is the divine Power and
\nPresence in a disguise, a diminution, an inferior figure. Ours is a greater
\ndemand, that our nature shall be a power of the Divine in the Truth of the
\nDivine, in the Light, in the force of the eternal self-conscient Will, in the
\nwideness of the sempiternal Knowledge.<\/span><\/p>\n

After the
\nremoval of the veil of ego, the removal of the veil of Nature and her inferior
\nmodes that govern our mind, life and body. As soon as the limits of the ego
\nbegin to fade, we see how that veil is constituted and detect the action of
\ncosmic Nature in us, and in or behind cosmic Nature we sense the presence of
\nthe cosmic Self and the dynamis of the world-pervading Ishwara. The Master of
\nthe instrument stands behind all this working, and even within the working
\nthere is his touch and the drive of a great guiding or disposing Influence. It
\nis no longer ego or ego-force that we serve; we obey the World-Master and his
\nevolutionary impulse. At each step we can say in the language of the Sanskrit
\nverse, \u201cEven as I am appointed by Thee seated in my heart, so, O Lord, I act.\u201d
\nBut still this action may be of two very different kinds, one only illumined,
\nthe other transformed and uplifted into a greater supernature. For we may keep
\non in the way of action upheld and followed by our nature when by her and her
\nillusion of egoism we were \u201cturned as if mounted on a machine,\u201d but now with a
\nperfect understanding of the mechanism and its utilisation for his world
\npurposes by the Master of works whom we feel behind it. This is indeed as far
\nas even many great Yogis have reached on the levels of spiritualised mind; but
\nit need not be so always, for there is a greater supramental possibility. It is
\npossible to rise beyond spiritualised mind and to act spontaneously in the
\nliving presence of the original divine Truth-Force of the Supreme Mother. Our
\nmotion one with her motion and merged in it, our will one with her will, our
\nenergy absolved
\n <\/span><\/p>\n

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\n

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in her energy, we shall
\nfeel her working through us as the Divine manifest in a supreme Wisdom-Power,
\nand we shall be aware of the transformed mind, life and body only as the
\nchannels of a supreme Light and Force beyond them, infallible in its steps
\nbecause transcendent and total in its knowledge. Of this Light and Force we
\nshall not only be the recipients, channels, instruments, but become a part of
\nit in a supreme uplifted abiding experience.<\/span><\/p>\n

Already,
\nbefore we reach this last perfection, we can have the union with the Divine in
\nworks in its extreme wideness, if not yet on its most luminous heights; for we
\nperceive no longer merely Nature or the modes of Nature, but become conscious,
\nin our physical movements, in our nervous and vital reactions, in our mental
\nworkings, of a Force greater than body, mind and life which takes hold of our
\nlimited instruments and drives all their motion. There is no longer the sense
\nof ourselves moving, thinking or feeling but of that moving, feeling and
\nthinking in us. This force that we feel is the universal Force of the Divine,
\nwhich, veiled or unveiled, acting directly or permitting the use of its powers
\nby beings in the cosmos, is the one Energy that alone exists and alone makes
\nuniversal or individual action possible. For this force is the Divine itself in
\nthe body of its power; all is that, power of act, power of thought and
\nknowledge, power of mastery and enjoyment, power of love. Conscious always and
\nin everything, in ourselves and in others, of the Master of Works possessing,
\ninhabiting, enjoying through this Force that is himself, becoming through it
\nall existences and all happenings, we shall have arrived at the divine union
\nthrough works and achieved by that fulfilment in works all that others have
\ngained through absolute devotion or through pure knowledge. But there is still
\nanother step that calls us, an ascent out of this cosmic identity into the
\nidentity of the Divine Transcendence. The Master of our works and our being is
\nnot merely a Godhead here within us, nor is he merely a cosmic Spirit or some
\nkind of universal Power. The world and the Divine are not one and the same
\nthing, as a certain kind of pantheistic thinking would like to believe. The
\nworld is an emanation; it depends upon something that manifests in it but is
\nnot limited by it: the Divine is not here alone;
\n <\/span><\/p>\n

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\n

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there is a Beyond, an
\neternal Transcendence. The individual being also in its spiritual part is not a
\nformation in the cosmic existence \u2013 our ego, our mind, our life, our body are
\nthat; but the immutable spirit, the imperishable soul in us has come out of the
\nTranscendence. <\/span><\/p>\n

 <\/span><\/p>\n

*\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>*<\/span><\/p>\n

 <\/span><\/p>\n

A
\nTranscendent who is beyond all world and all Nature and yet possesses the world
\nand its nature, who has descended with something of himself into it and is
\nshaping it into that which as yet it is not, is the Source of our being, the
\nSource of our works and their Master. But the seat of the Transcendent
\nConsciousness is above in an absoluteness of divine Existence \u2013 and there too
\nis the absolute Power, Truth, Bliss of the Eternal \u2013 of which our mentality can
\nform no conception and of which even our greatest spiritual experience is only
\na diminished reflection in the spiritualised mind and heart, a faint shadow, a
\nthin derivate. Yet proceeding from it there is a sort of golden corona of
\nLight, Power, Bliss and Truth \u2013<\/span> <\/span>a divine Truth-Consciousness
\nas the ancient mystics called it, a Supermind , a Gnosis, with which this world
\nof a lesser consciousness proceeding by Ignorance is in secret relation and
\nwhich alone maintains it and prevents it from falling into a disintegrated chaos.
\nThe powers we are now satisfied to call gnosis, intuition or illumination are
\nonly fainter lights of which that is the full and flaming source, and between
\nthe highest human intelligence and it there lie many levels of ascending
\nconsciousness, highest mental or overmental, which we would have to conquer
\nbefore we arrived there or could bring down its greatness and glory here. Yet,
\nhowever difficult, that ascent, that victory is the destiny of the human spirit
\nand that luminous descent or bringing down of the divine Truth is the
\ninevitable term of the troubled evolution of the earth-nature; that intended
\nconsummation is its raison d\u2019\u00eatre, our culminating state and the explanation of
\nour terrestrial existence. For though the transcendental Divine is already here
\nas the Purushottama in the secret heart of our mystery, he is veiled by many
\ncoats and disguises of his magic world-wide Yoga-Maya; it is only by the
\n <\/span><\/p>\n

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\n

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ascent and victory of
\nthe Soul here in the body that the disguises can fall away and the dynamis of
\nthe supreme Truth replace this tangled weft of half-truth that becomes creative
\nerror, this emergent Knowledge that is converted by its plunge into the
\ninconscience of Matter and its slow partial return towards itself into an
\neffective Ignorance.<\/span><\/p>\n

For here in
\nthe world, though the Gnosis is there secretly behind existence, what acts is
\nnot the Gnosis but a magic of Knowledge-Ignorance, an incalculable yet
\napparently mechanical Overmind Maya. The Divine appears to us here in one view
\nas an equal, inactive and impersonal Witness Spirit, an immobile consenting
\nPurusha not bound by quality or Space or Time, whose support or sanction is
\ngiven impartially to the play of all action and energies which the transcendent
\nWill has once permitted and authorised to fulfil themselves in the cosmos. This
\nWitness Spirit, this immobile Self in things, seems to will nothing and
\ndetermine nothing; yet we become aware that his very passivity, his silent
\npresence compels all things to travel even in their ignorance towards a divine
\ngoal and attracts through division towards a yet unrealised oneness. Yet no supreme
\ninfallible Divine Will seems to be there, only a widely deployed Cosmic Energy
\nor a mechanical executive Process, Prakriti. This is one side of the cosmic
\nSelf; the other presents itself as a universal Divine, one in being, multiple
\nin personality and power, who conveys to us, when we enter into the
\nconsciousness of his universal forces, a sense of infinite quality and will and
\nact and world-wide knowledge and a one yet innumerable delight; for through him
\nwe become one with all existences not only in their essence but in their play
\nof action, see ourself in all and all in ourself, perceive all knowledge and
\nthought and feeling as motions of the one Mind and Heart, all energy and action
\nas kinetics of the one Will in power, all Matter and form as particles of the
\none Body, all personalities as projections of the one Person, all egos as
\ndeformations of the one and sole real \u201cI\u201d in existence. In him we no longer
\nstand separate, but lose our active ego in the universal movement, even as by
\nthe Witness who is without qualities and for ever unattached and unentangled,
\nwe lose our static ego in the universal peace. <\/span><\/p>\n

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\n

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And yet there
\nremains a contradiction between these two terms, the aloof divine Silence and
\nthe all-embracing divine Action, which we may heal in ourselves in a certain
\nmanner, in a certain high degree which seems to us complete, yet is not complete
\nbecause it cannot altogether transform and conquer. A universal Peace, Light,
\nPower, Bliss is ours, but its effective expression is not that of the
\nTruth-Consciousness, the divine Gnosis, but still, though wonderfully freed,
\nuplifted and illumined, supports only the present self-expression of the Cosmic
\nSpirit and does not transform, as would a transcendental Descent, the ambiguous
\nsymbols and veiled mysteries of a world of Ignorance. Ourselves are free, but
\nthe earth-consciousness remains in bondage; only a further transcendental
\nascent and descent can entirely heal the contradiction and transform and
\ndeliver.<\/span><\/p>\n

For there is
\nyet a third intensely close and personal aspect of the Master of Works which is
\na key to his sublimest hidden mystery and ecstasy; for he detaches from the
\nsecret of the hidden Transcendence and the ambiguous display of the cosmic
\nMovement an individual Power of the Divine that can mediate between the two and
\nbridge our passage from the one to the other. In this aspect the transcendent
\nand universal person of the Divine conforms itself to our individualised personality
\nand accepts a personal relation with us, at once identified with us as our
\nsupreme Self and yet close and different as our Master, Friend, Lover, Teacher,
\nour Father and our Mother, our Playmate in the great world-game who has
\ndisguised himself throughout as friend and enemy, helper and opponent and, in
\nall relations and in all workings that affect us, has led our steps towards our
\nperfection and our release. It is through this more personal manifestation that
\nwe are admitted to some possibility of the complete transcendental experience;
\nfor in him we meet the One not merely in a liberated calm and peace, not merely
\nwith a passive or active submission in our works or through the mystery of
\nunion with a universal Knowledge and Power filling and guiding us, but with an
\necstasy of divine Love and divine Delight that shoots up beyond silent Witness
\nand active World-Power to some positive divination of a greater <\/span><\/p>\n

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\n

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beatific secret. For it
\nis not so much knowledge leading to some ineffable Absolute, not so much works
\nlifting us beyond world-process to the originating supreme Knower and Master,
\nbut rather this thing most intimate to us, yet at present most obscure, which keeps
\nfor us wrapped in its passionate veil the deep and rapturous secret of the
\ntranscendent Godhead and some absolute positiveness of its perfect Being, its
\nall-concentrating Bliss, its mystic Ananda.<\/span><\/p>\n

But the
\nindividual relation with the Divine does not always or from the beginning bring
\ninto force a widest enlargement or a highest self-exceeding. At first this
\nGodhead close to our being or immanent within us can be felt fully only in the
\nscope of our personal nature and experience, a Leader and Master, a Guide and
\nTeacher, a Friend and Lover, or else a spirit, power or presence, constituting
\nand uplifting our upward and enlarging movement by the force of his intimate
\nreality inhabiting the heart or presiding over our nature from above even our
\nhighest intelligence. It is our personal evolution that is his preoccupation, a
\npersonal relation with him that is our joy and fulfilment, the building of our
\nnature into his divine image that is our self-finding and perfection. The
\noutside world seems to exist only as a field for this growth and a provider of materials
\nor of helping and opposing forces for its successive stages. Our works done in
\nthat world are his works, but even when they serve some temporary universal
\nend, their main purpose for us is to make outwardly dynamic or give inward power
\nto our relations with this immanent Divine. Many seekers ask for no more or see
\nthe continuation and fulfilment of this spiritual flowering only in heavens
\nbeyond; the union is consummated and made perpetual in an eternal dwelling-place
\nof his perfection, joy and beauty. But this is not enough for the integral
\nseeker; however intense and beautiful, a personal isolated achievement cannot be
\nhis sole aim or his entire experience. A time must come when the personal opens
\nout into the universal; our very individuality, spiritual, mental, vital,
\nphysical even, becomes universalised: it is seen as a power of his universal
\nforce and cosmic spirit, or else it contains the universe in that ineffable
\nwideness which comes to the individual consciousness when it breaks its bonds
\nand flows upward <\/span><\/p>\n

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\n

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towards the Transcendent
\nand on every side into the Infinite.<\/span><\/p>\n

 <\/span><\/p>\n

*\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>*<\/span><\/p>\n

 <\/span><\/p>\n

In a Yoga
\nlived entirely on the spiritualised mental plane it is possible and even usual
\nfor these three fundamental aspects of the Divine \u2013 the Individual or Immanent,
\nthe Cosmic and the Transcendent \u2013 to stand out as separate realisations. Each
\nby itself then appears sufficient to satisfy the yearning of the seeker. Alone
\nwith the personal Divine in the inner heart’s illumined secret chamber, he can
\nbuild his being into the Beloved’s image and ascend out of fallen Nature to
\ndwell with him in some heaven of the Spirit. Absolved in the cosmic wideness,
\nreleased from ego, his personality reduced to a point of working of the
\nuniversal Force, himself calm, liberated, deathless in universality, motionless
\nin the Witness Self even while outspread without limit in unending Space and
\nTime, he can enjoy in the world the freedom of the Timeless. One-pointed
\ntowards some ineffable Transcendence, casting away his personality, shedding
\nfrom him the labour and trouble of the universal Dynamis, he can escape into an
\ninexpressible Nirvana, annul all things in an intolerant exaltation of flight
\ninto the Incommunicable.<\/span><\/p>\n

But none of these
\nachievements is enough for one who seeks the wide completeness of an integral
\nYoga. An individual salvation is not enough for him; for he finds himself
\nopening to a cosmic consciousness which far exceeds by its breadth and vastness
\nthe narrower intensity of a limited individual fulfilment, and its call is
\nimperative; driven by that immense compulsion, he must break through all
\nseparative boundaries, spread himself in world-Nature, contain the universe.
\nAbove too, there is urgent upon him a dynamic realisation pressing from the
\nSupreme upon this world of beings, and only some encompassing and exceeding of
\nthe cosmic consciousness can release into manifestation here that yet
\nunlavished splendour. But the cosmic consciousness too is not sufficient; for
\nit is not all the Divine Reality, not integral. There is a divine secret behind
\npersonality that he must discover; there, waiting in it to be delivered here
\ninto Time, stands the mystery of the embodiment of the Transcen- <\/span><\/p>\n

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\n

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dence<\/span><\/span>. In the
\ncosmic consciousness there remains at the end a hiatus, an unequal equation of
\na highest Knowledge that can liberate but not effectuate with a Power seeming
\nto use a limited Knowledge or masking itself with a surface Ignorance that can
\ncreate but creates imperfection or a perfection transient, limited and in
\nfetters. On one side there is a free undynamic Witness and on the other side a
\nbound Executrix of action who has not been given all the means of action. The
\nreconciliation of these companions and opposites seems to be reserved,
\npostponed, held back in an Unmanifest still beyond us. But, again, a mere
\nescape into some absolute Transcendence leaves personality unfulfilled and the
\nuniversal action inconclusive and cannot satisfy the integral seeker. He feels
\nthat the Truth that is for ever is a Power that creates as well as a stable
\nExistence; it is not a Power solely of illusory or ignorant manifestation. The
\neternal Truth can manifest its truths in Time; it can create in Knowledge and
\nnot only in Inconscience and Ignorance. A divine Descent no less than an ascent
\nto the Divine is possible; there is a prospect of the bringing down of a future
\nperfection and a present deliverance. As his knowledge widens, it becomes for
\nhim more and more evident that it was this for which the Master of Works cast
\ndown the soul within him here as a spark of his fire into the darkness, that it
\nmight grow there into a centre of the Light that is for ever.<\/span><\/p>\n

The
\nTranscendent, the Universal, the Individual are three powers overarching, underlying
\nand penetrating the whole manifestation; this is the first of the Trinities. In
\nthe unfolding of consciousness also, these are the three fundamental terms and
\nnone of them can be neglected if we would have the experience of the whole
\nTruth of existence. Out of the individual we wake into a vaster freer cosmic
\nconsciousness; but out of the universal too with its complex of forms and
\npowers we must emerge by a still greater self-exceeding into a consciousness
\nwithout limits that is founded on the Absolute. And yet in this ascension we do
\nnot really abolish but take up and transfigure what we seem to leave; for there
\nis a height where the three live eternally in each other, on that height they are
\nblissfully joined in a nodus of their harmonised oneness. But that summit is
\nabove the highest and largest spiritualised mentality, even if some reflection
\nof it can
\n <\/span><\/p>\n

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\n

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be experienced there;
\nmind, to attain to it, to live there, must exceed itself and be transformed
\ninto a supramental gnostic light, power and substance. In this lower diminished
\nconsciousness a harmony can indeed be attempted, but it must always remain
\nimperfect; a coordination is possible, not a simultaneous fused fulfilment. An ascent
\nout of the mind is, for any greater realisation, imperative. Or else, there
\nmust be, with the ascent or consequent to it, a dynamic descent of the
\nself-existent Truth that exists always uplifted in its own light above Mind,
\neternal, prior to the manifestation of Life and Matter.<\/span><\/p>\n

For Mind is
\nMaya, sat-asat<\/i>: there is a field of
\nembrace of the true and the false, the existent and the non-existent, and it is
\nin that ambiguous field that Mind seems to reign; but even in its own reign it
\nis in truth a diminished consciousness, it is not part of the original and
\nsupremely originating power of the Eternal. Even if Mind is able to reflect
\nsome image of essential Truth in its substance, yet the dynamic force and
\naction of Truth appears in it always broken and divided. All Mind can do is to
\npiece together the fragments or deduce a unity; truth of Mind is only a
\nhalf-truth or a portion of a puzzle. Mental knowledge is always relative,
\npartial and inconclusive, and its outgoing action and creation come out still
\nmore confused in its steps or precise only in narrow limits and by imperfect
\npiecings together. Even in this diminished consciousness the Divine manifests
\nas a Spirit in Mind, just as he moves as a Spirit in Life or dwells still more
\nobscurely as a Spirit in Matter; but not here is his full dynamic revelation, not
\nhere the perfect identities of the Eternal. Only when we cross the border into
\na larger luminous consciousness and self-aware substance where divine Truth is
\na native and not a stranger, will there be revealed to us the Master of our
\nexistence in the imperishable integral truth of his being and his powers and
\nhis workings. Only there, too, will his works in us assume the flawless
\nmovement of his unfailing supramental purpose.<\/span><\/p>\n

 <\/span><\/p>\n

*\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>*<\/span><\/p>\n

 <\/span><\/p>\n

But that is
\nthe end of a long and difficult journey, and the Master of works does not wait
\ntill then to meet the seeker on the
\n <\/span><\/p>\n

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\n

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path of Yoga and put his
\nsecret or half-shown Hand upon him and upon his life and actions. Already he
\nwas there in the world as the Originator and Receiver of works behind the dense
\nveils of the Inconscient, disguised in force of Life, visible to the Mind
\nthrough symbol godheads and figures. It may well be in these disguises that he
\nfirst meets the soul destined to the way of the integral Yoga. Or even, wearing
\nstill vaguer masks, he may be conceived by us as an Ideal or mentalised as an abstract
\nPower of Love, Good, Beauty or Knowledge; or, as we turn our feet towards the
\nWay, he may come to us veiled as the call of Humanity or a Will in things that
\ndrives towards the deliverance of the world from the grasp of Darkness and Falsehood
\nand Death and Suffering \u2013 the great quaternary of the Ignorance. Then, after we
\nhave entered the path, he envelops us with his wide and mighty liberating
\nImpersonality or moves near to us with the face and form of a personal Godhead.
\nIn and around us we feel a Power that upholds and protects and cherishes; we
\nhear a Voice that guides; a conscious Will greater than ourselves rules us; an
\nimperative Force moves our thought and actions and our very body; an ever-widening
\nConsciousness assimilates ours, a living Light of Knowledge lights all within,
\nor a Beatitude invades us; a Mightiness presses from above, concrete, massive and
\noverpowering, and penetrates and pours itself into the very stuff of our
\nnature; a Peace sits there, a Light, a Bliss, a Strength, a Greatness. Or there
\nare relations, personal, intimate as life itself, sweet as love, encompassing
\nlike the sky, deep like deep waters. A Friend walks at our side; a Lover is
\nwith us in our heart’s secrecy; a Master of the Work and the Ordeal points our
\nway; a Creator of things uses us as his instrument; we are in the arms of the
\neternal Mother. All these more seizable aspects in which the Ineffable meets us
\nare truths and not mere helpful symbols or useful imaginations; but as we
\nprogress, their first imperfect formulations in our experience yield to a
\nlarger vision of the one Truth that is behind them. At each step their mere
\nmental masks are shed and they acquire a larger, a profounder, a more intimate
\nsignificance. At last on the supramental borders all these Godheads combine
\ntheir forces and, without at all ceasing to be, coalesce together. On this path
\nthe Divine Aspects have not
\n <\/span><\/p>\n

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\n

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revealed in order to be
\ncast away; they are not temporary spiritual conveniences or compromises with an
\nillusory Consciousness or dream-figures mysteriously cast upon us by the
\nincommunicable superconscience of the Absolute; on the contrary, their power
\nincreases and their absoluteness reveals itself as they draw near to the Truth
\nfrom which they issue.<\/span><\/p>\n

For that now
\nsuperconscient Transcendence is a Power as well as an Existence. The
\nsupramental Transcendence is not a vacant Wonder, but an Inexpressible which
\ncontains for ever all essential things that have issued from it; it holds them there
\nin their supreme everlasting reality and their own characteristic absolutes.
\nThe diminution, division, degradation that create here the sense of an
\nunsatisfactory puzzle, a mystery of Maya, themselves diminish and fall from us
\nin our ascension, and the Divine Powers assume their real forms and appear more
\nand more as the terms of a Truth in process of realisation here. A soul of the
\nDivine is here slowly awaking out of its involution and concealment in the
\nmaterial Inconscience. The Master of our works is not a Master of illusions,
\nbut a supreme Reality who is working out his self-expressive realities delivered
\nslowly from the cocoons of the Ignorance in which for the purposes of an
\nevolutionary manifestation they were allowed for a while to slumber. For the
\nsupramental Transcendence is not a thing absolutely apart and unconnected with
\nour present existence. It is a greater Light out of which all this has come for
\nthe adventure of the Soul lapsing into the Inconscience and emerging out of it,
\nand, while that adventure proceeds, it waits superconscient above our minds
\ntill it can become conscious in us. Hereafter it will unveil itself and by the
\nunveiling reveal to us all the significance of our own being and our works; for
\nit will disclose the Divine whose fuller manifestation in the world will
\nrelease and accomplish that covert significance.<\/span><\/p>\n

In that
\ndisclosure the Transcendent Divine will be more and more made known to us as
\nthe Supreme Existence and the Perfect Source of all that we are; but equally we
\nshall see him as a Master of works and creation prepared to pour out more and
\nmore of himself into the field of his manifestation. The cosmic consciousness
\nand its action will appear no longer as a huge re- <\/span><\/p>\n

\nPage
\n\u2013 250<\/span><\/p>\n

<\/p>\n
\n

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

gulated<\/span><\/span> Chance, but
\nas a field of the manifestation; there the Divine is seen as a presiding and
\npervading Cosmic Spirit who receives all out of the Transcendence and develops
\nwhat descends into forms that are now an opaque disguise or a baffling
\nhalf-disguise, but destined to be a transparent revelation. The individual
\nconsciousness will recover its true sense and action; for it is the form of a
\nSoul sent out from the Supreme and, in spite of all appearances, a nucleus or nebula
\nin which the Divine Mother-Force is at work for the victorious embodiment of
\nthe timeless and formless Divine in Time and Matter. This will reveal itself
\nslowly to our vision and experience as the will of the Master of works and as
\ntheir own ultimate significance, which alone gives to world-creation and to our
\nown action in the world a light and a meaning. To recognise that and to strive
\ntowards its effectuation is the whole burden of the Way of Divine Works in the
\nintegral Yoga.
\n <\/span><\/p>\n

\nPage
\n\u2013 251<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter XI   The Master of the Work    \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 THE Master and Mover of our works is the One, the Universal and Supreme, the Eternal…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"class_list":["post-946","post","type-post","status-publish","format-standard","hentry","category-20-the-synthesis-of-yoga-volume-20","wpcat-20-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/946","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=946"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/946\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=946"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=946"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=946"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}