{"id":971,"date":"2013-07-13T01:31:40","date_gmt":"2013-07-13T01:31:40","guid":{"rendered":"http:\/\/localhost\/?p=971"},"modified":"2013-12-01T16:49:31","modified_gmt":"2013-12-02T00:49:31","slug":"36-oneness-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\/36-oneness-vol-20-the-synthesis-of-yoga-volume-20","title":{"rendered":"-36_Oneness\u00a0.htm"},"content":{"rendered":"\n\n
\n
\n


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

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

\n <\/p>\n


\nW<\/font><\/span><\/b>HEN<\/span><\/font>, then, by the withdrawal of the centre of
\nconsciousness from identification with the mind, life and body, one has
\ndiscovered one’s true self, discovered the oneness of that self with the pure,
\nsilent, immutable Brahman, discovered in the immutable, in the Akshara<\/span> Brahman, that by which the individual being escapes
\nfrom his own personality into the impersonal, the first movement of the Path of
\nKnowledge has been completed. It is the sole that is absolutely necessary for the
\ntraditional aim of the Yoga of Knowledge, for immergence, for escape from
\ncosmic existence, for release into the absolute and ineffable Parabrahman<\/span> who is beyond all cosmic being. The seeker of
\nthis ultimate release may take other realisations on his way, may realise the
\nLord of the universe, the Purusha who manifests Himself in all creatures, may
\narrive at the cosmic consciousness, may know and feel his unity with all
\nbeings; but these are only stages or circumstances of his journey, results of
\nthe unfolding of his soul as it approaches nearer the ineffable goal. To pass
\nbeyond them all is his supreme object. When on the other hand, having attained
\nto the freedom and the silence and the peace, we resume possession by the
\ncosmic consciousness of the active as well as the silent Brahman and can
\nsecurely live in the divine freedom as well as rest in it, we have completed
\nthe second movement of the Path by which the integrality<\/span>
\nof self-knowledge becomes the station of the liberated soul.<\/span><\/p>\n

The soul thus
\npossesses itself in the unity of Sachchidananda upon all the manifest planes of
\nits own being. This is the characteristic of the integral knowledge that it
\nunifies all in Sachchidananda because not only is Being one in itself, but it
\nis one everywhere, in all its poises and in every aspect, in its utmost
\nappearance of multiplicity as in its utmost appearance of oneness. The
\ntraditional knowledge while it admits this truth in
\n <\/span><\/p>\n

\nPage
\n\u2013 401<\/span><\/p>\n

<\/p>\n
\n

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theory<\/span><\/span>, yet reasons
\npractically as if the oneness were not equal everywhere or could not be equally
\nrealised in all. It finds it in the unmanifest Absolute, but not so much in the
\nmanifestation, finds it purer in the Impersonal than in the Personal, complete
\nin the Nirguna<\/span>, not so complete in the Saguna,
\nsatisfyingly present in the silent and inactive Brahman, not so satisfyingly
\npresent in the active. Therefore it places all these other terms of the
\nAbsolute below their opposites in the scale of ascent and urges their final
\nrejection as if it were indispensable to the utter realisation. The integral
\nknowledge makes no such division; it arrives at a different kind of
\nabsoluteness in its vision of the unity. It finds the same oneness in the Unmanifest
\nand the Manifest, in the Impersonal and the Personal, in Nirguna<\/span>
\nand Saguna, in the infinite depths of the universal silence and the infinite
\nlargeness of the universal action. It finds the same absolute oneness in the
\nPurusha and the Prakriti; in the divine Presence and the works of the divine
\nPower and Knowledge; in the eternal manifestness<\/span> of
\nthe one Purusha and the constant manifestation of the many Purushas<\/span>;
\nin the inalienable unity of Sachchidananda keeping constantly real to itself
\nits own manifold oneness and in the apparent divisions of mind, life and body in
\nwhich oneness is constantly, if secretly real and constantly seeks to be
\nrealised. All unity is to it an intense, pure and infinite realisation,<\/span>
\nall difference an abundant, rich and boundless realisation of the same divine
\nand eternal Being.<\/span><\/p>\n

The complete
\nrealisation of unity is therefore the essence of the integral knowledge and of
\nthe integral Yoga. To know Sachchidananda one in Himself and one in all His
\nmanifestation is the basis of knowledge; to make that vision of oneness real to
\nthe consciousness in its status and in its action and to become that by merging
\nthe sense of separate individuality in the sense of unity with the Being and
\nwith all beings is its effectuation in Yoga of knowledge; to live, think, feel,
\nwill and act in that sense of unity is its effectuation in the individual being
\nand the individual life. This realisation of oneness and this practice of
\noneness in difference is the whole of the Yoga.<\/span><\/p>\n

Sachchidananda
\nis one in Himself in whatever status or whatever plane of existence. We have
\ntherefore to make that the
\n <\/span><\/p>\n

\nPage
\n\u2013 402<\/span><\/p>\n

<\/p>\n
\n

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

basis<\/span><\/span> of all
\neffectuation whether of consciousness or force or being, whether of knowledge
\nor will or delight. We have, as we have seen, to live in the consciousness of
\nthe Absolute transcendent and of the Absolute manifested in all relations,
\nimpersonal and manifest as all personalities, beyond all qualities and rich in
\ninfinite quality, a silence out of which the eternal Word creates, a divine
\ncalm and peace possessing itself in infinite joy and activity. We have to find
\nHim knowing all, sanctioning all, governing all, containing, upholding and informing
\nall as the Purusha and at the same time executing all knowledge, will and
\nformation as Prakriti. We have to see Him as one Existence, Being gathered in
\nitself and Being displayed in all existences; as one Consciousness concentrated
\nin the unity of its existence, extended in universal nature and many-centred in
\ninnumerable beings; one Force static in its repose of self-gathered
\nconsciousness and dynamic in its activity of extended consciousness; one
\nDelight blissfully aware of its featureless infinity and blissfully aware of
\nall feature and force and forms as itself; one creative knowledge and governing
\nWill, supramental, originative<\/span> and determinative of
\nall minds, lives and bodies; one Mind containing all mental beings and
\nconstituting all their mental activities; one Life active in all living beings
\nand generative of their vital activities; one substance constituting all forms
\nand objects as the visible and sensible mould in which mind and life manifest
\nand act just as one pure existence is that ether in which all Conscious-Force
\nand Delight exist unified and find themselves variously. For these are the
\nseven principles of the manifest being of Sachchidananda.<\/span><\/p>\n

The integral
\nYoga of knowledge has to recognise the double nature of this manifestation, \u2013 for
\nthere is the higher nature of Sachchidananda in which He is found and the lower
\nnature of mind, life and body in which He is veiled, \u2013 and to reconcile and
\nunite the two in the oneness of the illumined realisation. We have not to leave
\nthem separate so that we live a sort of double life, spiritual within or above,
\nmental and material in our active and earthly living; we have to re-view and remould
\nthe lower living in the light, force and joy of the higher reality. We have to realise
\nMatter as a sense-created mould of Spirit, a vehicle for <\/span><\/p>\n

\nPage
\n\u2013 403<\/span><\/p>\n

<\/p>\n
\n

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

all<\/span><\/span>
\nmanifestation of the light, force and joy of Sachchidananda in the highest
\nconditions of terrestrial being and activity. We have to see Life as a channel
\nfor the infinite Force divine and break the barrier of a sense-created and
\nmind-created farness and division from it so that that divine Power may take
\npossession of and direct and change all our life-activities until our vitality
\ntransfigured ceases in the end to be the limited life-force which now supports
\nmind and body and becomes a figure of the all-blissful conscious-force of Sachchidananda.
\nWe have similarly to change our sensational and emotional mentality into a play
\nof the divine Love and universal Delight; and we have to surcharge the
\nintellect which seeks to know and will in us with the light of the divine Knowledge-Will
\nuntil it is transformed into a figure of that higher and sublime activity.<\/span><\/p>\n

This
\ntransformation cannot be complete or really executed without the awakening of
\nthe truth-mind which corresponds in the mental being to the Supermind and is
\ncapable of receiving mentally its illuminations. By the opposition of Spirit
\nand Mind without the free opening of this intermediate power the two natures,
\nhigher and lower, stand divided, and though there may be communication and
\ninfluence or the catching up of the lower into the higher in a sort of luminous
\nor ecstatic trance, there cannot be a full and perfect transfiguration of the
\nlower nature. We may feel imperfectly by the emotional mind, we may have a
\nsense by the sense-mind or a conception and perception by the intelligent mind
\nof the Spirit present in Matter and all its forms, the divine Delight present
\nin all emotion and sensation, the divine Force behind all life-activities; but
\nthe lower will still keep its own nature and limit and divide in its action and
\nmodify in its character the influence from above. Even when that influence
\nassumes its highest, widest, intensest<\/span> power, it will
\nbe irregular and disorderly in activity and perfectly realised only in calm and
\nstillness; we shall be subject to reactions and periods of obscuration when it
\nis withdrawn from us; we shall be apt to forget it in the stress of ordinary
\nlife and its outward touches and the siege of its dualities and to be fully
\npossessed of it only when alone with ourselves and God or else only in moments
\nor periods of a heightened exaltation and ecstasy. For our mentality, a
\n <\/span><\/p>\n

\nPage
\n\u2013 404<\/span><\/p>\n

<\/p>\n
\n

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

restricted<\/span><\/span> instrument
\nmoving in a limited field and seizing things by fragments and parcels, is
\nnecessarily shifting, restless and mutable; it can find steadiness only by
\nlimiting its field of action and fixity only by cessation and repose. <\/span><\/p>\n

Our direct
\ntruth-perceptions on the other hand come from that Supermind, \u2013<\/span> <\/span>a
\nWill that knows and a Knowledge that effects, \u2013 which creates universal order
\nout of infinity. Its awakening into action brings down, says the Veda, the unrestricted
\ndownpour of the rain of heaven, \u2013 the full flowing of the seven rivers from a
\nsuperior sea of light and power and joy. It reveals Sachchidananda. It reveals
\nthe Truth behind the scattered and ill-combined suggestions of our mentality and
\nmakes each to fall into its place in the unity of the Truth behind; thus it can
\ntransform the half-light of our minds into a certain totality of light. It
\nreveals the Will behind all the devious and imperfectly regulated strivings of
\nour mental will and emotional wishes and vital effort and makes each to fall
\ninto its place in the unity of the luminous Will behind; thus it can transform
\nthe half-obscure struggle of our life and mind into a certain totality of
\nordered force. It reveals the delight for which each of our sensations and
\nemotions is groping and from which they fall back in movements of partially
\ngrasped satisfaction or of dissatisfaction, pain, grief or indifference, and
\nmakes each take its place in the unity of the universal delight behind; thus it
\ncan transform the conflict of our dualised<\/span> emotions
\nand sensations into a certain totality of serene, yet profound and powerful
\nlove and delight. Moreover, revealing the universal action, it shows the truth
\nof being out of which each of its movements arises and to which each
\nprogresses, the force of effectuation which each carries with it and the delight
\nof being for which and from which each is born, and it relates all to the
\nuniversal being, consciousness, force and delight of Sachchidananda. Thus it
\nharmonises for us all the oppositions, divisions, contrarieties of existence
\nand shows us in them the One and the Infinite. Uplifted into this supramental
\nlight, pain and pleasure and indifference begin to be converted into joy of the
\none self-existent Delight; strength and weakness, success and failure turn into
\npowers of the one self-effective Force and Will; truth and error, knowledge and
\nignorance
\n <\/span><\/p>\n

\nPage
\n\u2013 405<\/span><\/p>\n

<\/p>\n
\n

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

into<\/span><\/span> light of the
\none infinite self-awareness and universal knowledge; increase of being and
\ndiminution of being, limitation and the overcoming of limitation are
\ntransfigured into waves of the one self-realising conscious existence. All our
\nlife as well as all our essential being is transformed into the possession of
\nSachchidananda.<\/span><\/p>\n

By way of
\nthis integral knowledge we arrive at the unity of the aims set before
\nthemselves by the three paths of knowledge, works and devotion. Knowledge aims
\nat the realisation of true self-existence; works are directed to the realisation
\nof the divine Conscious-Will which secretly governs all works; devotion yearns
\nfor the realisation of the Bliss which enjoys as the Lover all beings and all
\nexistences, \u2013 Sat, Chit-Tapas and Ananda. Each therefore aims at possessing Sachchidananda
\nthrough one or other aspect of his triune divine nature. By Knowledge we arrive
\nalways at our true, eternal, immutable being, the self-existent which every \u201cI\u201d
\nin the universe obscurely represents, and we abrogate difference in the great
\nrealisation, so\u2019ham<\/i><\/span>,
\nI am He, while we arrive also at our identity with all other beings. <\/span><\/p>\n

But at the
\nsame time the integral knowledge gives us the awareness of that infinite
\nexistence as the conscious-force which creates and governs the worlds and
\nmanifests itself in their works; it reveals the Self-existent in his universal conscious-will
\nas the Lord, the Ishwara. It enables us to unite our will with His, to realise
\nHis will in the energies of all existences and to perceive the fulfilment of
\nthese energies of others as part of our own universal self-fulfilment. Thus it removes
\nthe reality of strife and division and opposition and leaves only their
\nappearances. By that knowledge therefore we arrive at the possibility of a
\ndivine action, a working which is personal to our nature, but impersonal to our
\nbeing, since it proceeds from That<\/span> which is beyond our
\nego and acts only by its universal sanction. We proceed in our works with
\nequality, without bondage to works and their results, in unison with the
\nHighest, in unison with the universal, free from separate responsibility for
\nour acts and therefore unaffected by their reactions. This which we have seen
\nto be the fulfilment of the path of Works becomes thus an annexe and result of
\nthe path of Knowledge.<\/span><\/p>\n

The integral
\nknowledge again reveals to us the Self-existent
\n <\/span><\/p>\n

\nPage
\n\u2013 406<\/span><\/p>\n

<\/p>\n
\n

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

as the All-blissful who,
\nas Sachchidananda manifesting the world, manifesting all beings, accepts their
\nadoration, even as He accepts their works of aspiration and their seekings<\/span> of knowledge, leans down to them and drawing them
\nto Himself takes all into the joy of His divine being. Knowing Him as our divine
\nSelf, we become one with Him, as the lover and beloved become one, in the
\necstasy of that embrace. Knowing Him too in all beings, perceiving the glory
\nand beauty and joy of the Beloved everywhere, we transform our souls into a
\npassion of universal delight and a wideness and joy of universal love. All this
\nwhich, as we shall find, is the summit of the path of Devotion, becomes also an
\nannexe and result of the path of Knowledge.<\/span><\/p>\n

Thus by the
\nintegral knowledge we unify all things in the One. We take up all the chords of
\nthe universal music, strains sweet or discordant, luminous in their suggestion
\nor obscure, powerful or faint, heard or suppressed, and find them all changed
\nand reconciled in the indivisible harmony of Sachchidananda. The Knowledge
\nbrings also the Power and the Joy. \u201cHow shall he be deluded,
\nwhence shall he have sorrow who sees everywhere the Oneness?\u201d<\/span> <\/span><\/p>\n

\nPage
\n\u2013 407<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter XVI   Oneness     WHEN, then, by the withdrawal of the centre of consciousness from identification with the mind, life and body, one has discovered…<\/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-971","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\/971","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=971"}],"version-history":[{"count":1,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/971\/revisions"}],"predecessor-version":[{"id":9726,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/971\/revisions\/9726"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=971"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=971"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=971"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}