{"id":981,"date":"2013-07-13T01:31:43","date_gmt":"2013-07-13T01:31:43","guid":{"rendered":"http:\/\/localhost\/?p=981"},"modified":"2013-07-13T01:31:43","modified_gmt":"2013-07-13T01:31:43","slug":"16-equality-and-the-annihilation-of-ego-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\/16-equality-and-the-annihilation-of-ego-vol-20-the-synthesis-of-yoga-volume-20","title":{"rendered":"-16_Equality and the Annihilation of Ego.htm"},"content":{"rendered":"\n\n
\n
\n


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

\n <\/font>Equality and
\nthe Annihilation of Ego<\/font><\/b><\/span> <\/font><\/span><\/p>\n

\n <\/p>\n

\nA<\/font><\/span>N ENTIRE<\/span><\/font>
\nself-consecration, a complete equality, an unsparing effacement of the ego, a
\ntransforming deliverance of the nature from its ignorant modes of action are the
\nsteps by which the surrender of all the being and nature to the Divine Will can
\nbe prepared and achieved, \u2013 a self-giving true, total and without reserve. The
\nfirst necessity is an entire spirit of self-consecration in our works; it must
\nbecome first the constant will, then the ingrained need in all the being,
\nfinally its automatic but living and conscious habit, the self-existent turn to
\ndo all action as a sacrifice to the Supreme and to the veiled Power present in
\nus and in all beings and in all the workings of the universe. Life is the altar
\nof this sacrifice, works are our offering; a transcendent and universal Power
\nand Presence as yet rather felt or glimpsed than known or seen by us is the
\nDeity to whom they are offered. This sacrifice, this self-consecration has two
\nsides to it; there is the work itself and there is the spirit in which it is
\ndone, the spirit of worship to the Master of Works in all that we see, think and
\nexperience.<\/span><\/p>\n

The work
\nitself is at first determined by the best light we can command in our
\nignorance. It is that which we conceive as the thing that should be done. And
\nwhether it be shaped by our sense of duty, by our feeling for our
\nfellow-creatures, by our idea of what is for the good of others or the good of
\nthe world or by the direction of one whom we accept as a human Master, wiser
\nthan ourselves and for us the representative of that Lord of all works in whom
\nwe believe but whom we do not yet know, the principle is the same. The
\nessential of the sacrifice of works must be there and the essential is the surrender
\nof all desire for the fruit of our works, the renunciation of all attachment to
\nthe result for which yet we labour. For so long as we work with attachment to
\nthe result, the sacrifice is offered not to the Divine, but to our <\/span><\/p>\n

\nPage
\n\u2013 209<\/span><\/p>\n

<\/p>\n
\n

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

\n
\n <\/span>ego. We may think otherwise, but we are
\ndeceiving ourselves; we are making our idea of the Divine, our sense of duty,
\nour feeling for our fellow-creatures, our idea of what is good for the world or
\nothers, even our obedience to the Master a mask for our egoistic satisfactions
\nand preferences and a specious shield against the demand made on us to root all
\ndesire out of our nature.<\/span><\/p>\n

At this stage
\nof the Yoga and even throughout the Yoga this form of desire, this figure of
\nthe ego is the enemy against whom we have to be always on our guard with an
\nunsleeping vigilance. We need not be discouraged when we find him lurking
\nwithin us and assuming all sorts of disguises, but we should be vigilant to
\ndetect him in all his masks and inexorable in expelling his influence. The
\nillumining Word of this movement is the decisive line of the Gita, \u201cTo action
\nthou hast a right but never under any circumstances to its fruit.\u201d The fruit
\nbelongs solely to the Lord of all works; our only business with it is to prepare
\nsuccess by a true and careful action and to offer it, if it comes, to the
\ndivine Master. Afterwards even as we have renounced attachment to the fruit, we
\nmust renounce attachment to the work also; at any moment we must be prepared to
\nchange one work, one course or one field of action for another or abandon all
\nworks if that is the clear command of the Master. Otherwise we do the act not
\nfor his sake but for our satisfaction and pleasure in the work, from the
\nkinetic nature’s need of action or for the fulfilment of our propensities; but these
\nare all stations and refuges of the ego. However necessary for our ordinary
\nmotion of life, they have to be abandoned in the growth of the spiritual
\nconsciousness and replaced by divine counterparts: an Ananda, an impersonal and
\nGod-directed delight will cast out or supplant the unillumined vital
\nsatisfaction and pleasure, a joyful driving of the Divine Energy the kinetic
\nneed; the fulfilment of the propensities will no longer be an object or a
\nnecessity, there will be instead the fulfilment of the Divine Will through the
\nnatural dynamic truth in action of a free soul and a luminous nature. In the
\nend, as the attachment to the fruit of the work and to the work itself has been
\nexcised from the heart, so also the last clinging attachment to the idea and sense
\nof ourselves as the doer has to be relinquished;
\n <\/span><\/p>\n

\nPage
\n\u2013 210<\/span><\/p>\n

<\/p>\n
\n

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

the Divine Shakti must
\nbe known and felt above and within us as the true and sole worker.<\/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
\nrenunciation of attachment to the work and its fruit is the beginning of a wide
\nmovement towards an absolute equality in the mind and soul which must become
\nall-enveloping if we are to be perfect in the spirit. For the worship of the Master
\nof works demands a clear recognition and glad acknowledgment of him in
\nourselves, in all things and in all happenings. Equality is the sign of this
\nadoration; it is the soul’s ground on which true sacrifice and worship can be
\ndone. The Lord is there equally in all beings, we have to make no essential
\ndistinctions between ourselves and others, the wise and the ignorant, friend
\nand enemy, man and animal, the saint and the sinner. We must hate none, despise
\nnone, be repelled by none; for in all we have to see the One disguised or
\nmanifested at his pleasure. He is a little revealed in one or more revealed in
\nanother or concealed and wholly distorted in others according to his will and
\nhis knowledge of what is best for that which he intends to become in form in
\nthem and to do in works in their nature. All is our self, one self that has
\ntaken many shapes. Hatred and disliking and scorn and repulsion, clinging and
\nattachment and preference are natural, necessary, inevitable at a certain
\nstage: they attend upon or they help to make and maintain Nature’s choice in
\nus. But to the Karmayogin they are a survival, a stumbling-block, a process of
\nthe Ignorance and, as he progresses, they fall away from his nature. The
\nchild-soul needs them for its growth; but they drop from an adult in the divine
\nculture. In the God-nature to which we have to rise there can be an adamantine,
\neven a destructive severity but not hatred, a divine irony but not scorn, a calm,
\nclear-seeing and forceful rejection but not repulsion and dislike. Even what we
\nhave to destroy, we must not abhor or fail to recognise as a disguised and
\ntemporary movement of the Eternal.<\/span><\/p>\n

And since all
\nthings are the one Self in its manifestation, we shall have equality of soul
\ntowards the ugly and the beautiful, the maimed and the perfect, the noble and
\nthe vulgar, the <\/span><\/p>\n

\nPage
\n\u2013 211<\/span><\/p>\n

<\/p>\n
\n

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

pleasant and the
\nunpleasant, the good and the evil. Here also there will be no hatred, scorn and
\nrepulsion, but instead the equal eye that sees all things in their real
\ncharacter and their appointed place. For we shall know that all things express
\nor disguise, develop or distort, as best they can or with whatever defect they
\nmust, under the circumstances intended for them, in the way possible to the
\nimmediate status or function or evolution of their nature, some truth or fact,
\nsome energy or potential of the Divine necessary by its presence in the
\nprogressive manifestation both to the whole of the present sum of things and
\nfor the perfection of the ultimate result. That truth is what we must seek and
\ndiscover behind the transitory expression; undeterred by appearances, by the
\ndeficiencies or the disfigurements of the expression, we can then worship the Divine
\nfor ever unsullied, pure, beautiful and perfect behind his masks. All indeed
\nhas to be changed, not ugliness accepted but divine beauty, not imperfection
\ntaken as our resting-place but perfection striven after, the supreme good made
\nthe universal aim and not evil. But what we do has to be done with a spiritual
\nunderstanding and knowledge, and it is a divine good, beauty, perfection,
\npleasure that has to be followed after, not the human standards of these
\nthings. If we have not equality, it is a sign that we are still pursued by the
\nIgnorance, we shall truly understand nothing and it is more than likely that we
\nshall destroy the old imperfection only to create another: for we are substituting
\nthe appreciations of our human mind and desire-soul for the divine values.\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\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\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
\n<\/span><\/span><\/p>\n

Equality does
\nnot mean a fresh ignorance or blindness; it does not call for and need not
\ninitiate a greyness of vision and a blotting out of all hues. Difference is
\nthere, variation of expression is there and this variation we shall appreciate,
\n\u2013 far more justly than we could when the eye was clouded by a partial and
\nerring love and hate, admiration and scorn, sympathy and antipathy, attraction
\nand repulsion. But behind the variation we shall always see the Complete and
\nImmutable who dwells within it and we shall feel, know or at least, if it is hidden
\nfrom us, trust in the wise purpose and divine necessity of the particular
\nmanifestation, whether it appear to our human standards harmonious and perfect
\nor crude and unfinished or even false and evil.<\/span><\/p>\n

\nPage
\n\u2013 212<\/span><\/p>\n

<\/p>\n
\n

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

      And so too we
\nshall have the same equality of mind and soul towards all happenings, painful
\nor pleasurable, defeat and success, honour and disgrace, good repute and
\nill-repute, good fortune and evil fortune. For in all happenings we shall see the
\nwill of the Master of all works and results and a step in the evolving
\nexpression of the Divine. He manifests himself, to those who have the inner eye
\nthat sees, in forces and their play and results as well as in things and in
\ncreatures. All things move towards a divine event; each experience, suffering
\nand want no less than joy and satisfaction is a necessary link in the carrying
\nout of a universal movement which it is our business to understand and second.
\nTo revolt, to condemn, to cry out is the impulse of our unchastened and ignorant
\ninstincts. Revolt like everything else has its uses in the play and is even necessary,
\nhelpful, decreed for the divine development in its own time and stage; but the
\nmovement of an ignorant rebellion belongs to the stage of the soul’s childhood
\nor to its raw adolescence. The ripened soul does not condemn but seeks to understand
\nand master, does not cry out but accepts or toils to improve and perfect, does
\nnot revolt inwardly but labours to obey and fulfil and transfigure. Therefore
\nwe shall receive all things with an equal soul from the hands of the Master. Failure
\nwe shall admit as a passage as calmly as success until the hour of the divine
\nvictory arrives. Our souls and minds and bodies will remain unshaken by acutest
\nsorrow and suffering and pain if in the divine dispensation they come to us, unoverpowered
\nby intensest joy and pleasure. Thus supremely balanced we shall continue
\nsteadily on our way meeting all things with an equal calm until we are ready
\nfor a more exalted status and can enter into the supreme and universal Ananda. <\/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

This equality
\ncannot come except by a protracted ordeal and patient self-discipline; so long
\nas desire is strong, equality cannot come at all except in periods of
\nquiescence and the fatigue of desire, and it is then more likely to be an inert
\nindifference or desire’s recoil from itself than the true calm and the positive
\nspiri<\/span>– <\/span><\/p>\n

\nPage
\n\u2013 213<\/span><\/p>\n

<\/p>\n
\n

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

tual<\/span><\/span> oneness.
\nMoreover, this discipline or this growth into equality of spirit has its
\nnecessary epochs and stages. Ordinarily we have to begin with a period of endurance;
\nfor we must learn to confront, to suffer and to assimilate all contacts. Each
\nfibre in us must be taught not to wince away from that which pains and repels
\nand not to run eagerly towards that which pleases and attracts, but rather to accept,
\nto face, to bear and to conquer. All touches we must be strong to bear, not
\nonly those that are proper and personal to us but those born of our sympathy or
\nour conflict with the worlds around, above or below us and with their peoples.
\nWe shall endure tranquilly the action and impact on us of men and things and
\nforces, the pressure of the Gods and the assaults of Titans; we shall face and
\nengulf in the unstirred seas of our spirit all that can possibly come to us
\ndown the ways of the soul’s infinite experience. This is the stoical period of
\nthe preparation of equality, its most elementary and yet its heroic age. But
\nthis steadfast endurance of the flesh and heart and mind must be reinforced by
\na sustained sense of spiritual submission to a divine Will: this living clay
\nmust yield not only with a stern or courageous acquiescence, but with knowledge
\nor with resignation, even in suffering, to the touch of the divine Hand that is
\npreparing its perfection. A sage, a devout or even a tender stoicism of the
\nGod-lover is possible, and these are better than the merely pagan self-reliant
\nendurance which may lend itself to a too great hardening of the vessel of God:
\nfor this kind prepares the strength that is capable of wisdom and of love; its
\ntranquillity is a deeply moved calm that passes easily into bliss. The gain of
\nthis period of resignation and endurance is the soul’s strength equal to all
\nshocks and contacts. <\/span><\/p>\n

There is next
\na period of high-seated impartiality and indifference in which the soul becomes
\nfree from exultation and depression and escapes from the snare of the eagerness
\nof joy as from the dark net of the pangs of grief and suffering. All things and
\npersons and forces, all thoughts and feelings and sensations and actions, one’s
\nown no less than those of others, are regarded from above by a spirit that
\nremains intact and immutable and is not disturbed by these things. This is the
\nphilosophic period of the preparation of equality, a wide and august movement.
\nBut <\/span><\/p>\n

\nPage
\n\u2013 214<\/span><\/p>\n

<\/p>\n
\n

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

indifference must not
\nsettle into an inert turning away from action and experience; it must not be an
\naversion born of weariness, disgust and distaste, a recoil of disappointed or
\nsatiated desire, the sullenness of a baffled and dissatisfied egoism forced
\nback from its passionate aims. These recoils come inevitably in the unripe soul
\nand may in some way help the progress by a discouragement of the eager
\ndesire-driven vital nature, but they are not the perfection towards which we
\nlabour. The indifference or the impartiality that we must seek after is a calm
\nsuperiority of the high-seated soul above the contacts of things;\u00b9 it regards
\nand accepts or rejects them but is not moved in the rejection and is not
\nsubjected by the acceptance. It begins to feel itself near, kin to, one with a
\nsilent Self and Spirit self-existent and separate from the workings of Nature
\nwhich it supports and makes possible, part of or merged in the motionless calm
\nReality that transcends the motion and action of the universe. The gain of this
\nperiod of high transcendence is the soul’s peace unrocked and unshaken by the
\npleasant ripplings or by the tempestuous waves and billows of the world’s
\nmovement. <\/span><\/p>\n

If we can
\npass through these two stages of the inner change without being arrested or
\nfixed in either, we are admitted to a greater divine equality which is capable
\nof a spiritual ardour and tranquil passion of delight, a rapturous, all-understanding
\nand all-possessing equality of the perfected soul, an intense and even wideness
\nand fullness of its being embracing all things. This is the supreme period and
\nthe passage to it is through the joy of a total self-giving to the Divine and
\nto the universal Mother. For strength is then crowned by a happy mastery, peace
\ndeepens into bliss, the possession of the divine calm is uplifted and made the
\nground for the possession of the divine movement. But if this greater
\nperfection is to arrive, the soul’s impartial high-seatedness looking down from
\nabove on the flux of forms and personalities and movements and forces must be
\nmodified and change into a new sense of strong and calm submission and a
\npowerful and intense surrender. This submission will be no longer a resigned
\nacquiescence but a glad acceptance: for there will be no sense of suffering or
\nof the bearing of a burden or cross; love and
\n <\/span><\/p>\n

\u00b9 <\/span>udāsīna.<\/span> <\/span><\/p>\n

\nPage
\n\u2013 215<\/span><\/p>\n

<\/p>\n
\n

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

delight and the joy of
\nself-giving will be its brilliant texture. And this surrender will be not only
\nto a divine Will which we perceive and accept and obey, but to a divine Wisdom
\nin the Will which we recognise and a divine Love in it which we feel and
\nrapturously suffer, the wisdom and love of a supreme Spirit and Self of
\nourselves and all with which we can achieve a happy and perfect unity. A lonely
\npower, peace and stillness is the last word of the philosophic equality of the
\nsage; but the soul in its integral experience liberates itself from this
\nself-created status and enters into the sea of a supreme and all-embracing
\necstasy of the beginningless and endless beatitude of the Eternal. Then we are at
\nlast capable of receiving all contacts with a blissful equality, because we
\nfeel in them the touch of the imperishable Love and Delight, the happiness
\nabsolute that hides ever in the heart of things. The gain of this culmination
\nin a universal and equal rapture is the soul’s delight and the opening gates of
\nthe Bliss that is infinite, the Joy that surpasses all understanding.<\/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

Before this
\nlabour for the annihilation of desire and the conquest of the soul’s equality
\ncan come to its absolute perfection and fruition, that turn of the spiritual
\nmovement must have been completed which leads to the abolition of the sense of
\nego. But for the worker the renunciation of the egoism of action is the most
\nimportant element in this change. For even when by giving up the fruits and the
\ndesire of the fruits to the Master of the Sacrifice we have parted with the
\negoism of rajasic desire, we may still have kept the egoism of the worker.
\nStill we are subject to the sense that we are ourselves the doer of the act, ourselves
\nits source and ourselves the giver of the sanction. It is still the \u201cI\u201d that
\nchooses and determines, it is still the \u201cI\u201d that undertakes the responsibility
\nand feels the demerit or the merit. An entire removal of this separative<\/a> ego-sense is an essential aim of our Yoga. If any ego is to remain
\nin us for a while, it is only a form of it which knows itself to be a form and
\nis ready to disappear as soon as a true centre of consciousness is manifested
\nor built in us. That true centre is a luminous formulation of the one Conscious- <\/span><\/p>\n

\nPage
\n\u2013 216<\/span><\/p>\n

<\/p>\n
\n

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

ness and a pure channel
\nand instrument of the one Existence. A support for the individual manifestation
\nand action of the universal Force, it gradually reveals behind it the true
\nPerson in us, the central eternal being, an everlasting being of the Supreme, a
\npower and portion of the transcendent Shakti.\u00b9 <\/span><\/p>\n

Here too, in
\nthis movement by which the soul divests itself gradually of the obscure robe of
\nthe ego, there is a progress by marked stages. For not only the fruit of works
\nbelongs to the Lord alone, but our works also must be his; he is the true lord
\nof our actions no less than of our results. This we must not see with the
\nthinking mind only, it must become entirely true to our entire consciousness
\nand will. The sadhaka has not only to think and know but to see and feel
\nconcretely and intensely even in the moment of the working and in its
\ninitiation and whole process that his works are not his at all, but are coming
\nthrough him from the Supreme Existence. He must be always aware of a Force, a
\nPresence, a Will that acts through his individual nature. But there is in
\ntaking this turn the danger that he may confuse his own disguised or sublimated
\nego or an inferior power with the Lord and substitute its demands for the
\nsupreme dictates. He may fall into a common ambush of this lower nature and
\ndistort his supposed surrender to a higher Power into an excuse for a magnified
\nand uncontrolled indulgence of his own self-will and even of his desires and
\npassions. A great sincerity is asked for and has to be imposed not only on the
\nconscious mind but still more on the subliminal part of us which is full of
\nhidden movements. For there is there, especially in our subliminal vital nature,
\nan incorrigible charlatan and actor. The sadhaka must first have advanced far
\nin the elimination of desire and in the firm equality of his soul towards all
\nworkings and all happenings before he can utterly lay down the burden of his
\nworks on the Divine. At every moment he must proceed with a vigilant eye upon
\nthe deceits of the ego and the ambushes of the misleading Powers of Darkness
\nwho ever represent themselves as the one Source of Light and Truth and take on
\nthem a simulacrum of divine forms in order to capture the soul of the seeker.<\/span><\/p>\n

Immediately
\nhe must take the further step of relegating him-<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9 <\/span>amśah
\nsanātanah, parā prakrtir jīvabhūtā<\/span>. <\/span><\/p>\n

\nPage
\n\u2013 217<\/span><\/p>\n

<\/p>\n
\n

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

self to the position of
\nthe Witness. Aloof from the Prakriti, impersonal and dispassionate, he must
\nwatch the executive Nature-Force at work within him and understand its action;
\nhe must learn by this separation to recognise the play of her universal forces,
\ndistinguish her interweaving of light and night, the divine and the undivine,
\nand detect her formidable Powers and Beings that use the ignorant human
\ncreature. Nature works in us, says the Gita, through the triple quality of
\nPrakriti, the quality of light and good, the quality of passion and desire and the
\nquality of obscurity and inertia. The seeker must learn to distinguish, as an
\nimpartial and discerning witness of all that proceeds within this kingdom of
\nhis nature, the separate and the combined action of these qualities; he must
\npursue the workings of the cosmic forces in him through all the labyrinth of
\ntheir subtle unseen processes and disguises and know every intricacy of the
\nmaze. As he proceeds in this knowledge, he will be able to become the giver of
\nthe sanction and no longer remain an ignorant tool of Nature. At first he must
\ninduce the Nature-Force in its action on his instruments to subdue the working
\nof its two lower qualities and bring them into subjection to the quality of
\nlight and good and, afterwards, he must persuade that again to offer itself so
\nthat all three may be transformed by a higher Power into their divine
\nequivalents, supreme repose and calm, divine illumination and bliss, the
\neternal divine dynamis, Tapas. The first part of this discipline and change can
\nbe firmly done in principle by the will of the mental being in us; but its full
\nexecution and the subsequent transformation can be done only when the deeper
\npsychic soul increases its hold on the nature and replaces the mental being as
\nits ruler. When this happens, he will be ready to make, not only with an
\naspiration and intention and an initial and progressive self-abandonment but
\nwith the most intense actuality of dynamic self-giving, the complete
\nrenunciation of his works to the Supreme Will. By degrees his mind of an
\nimperfect human intelligence will be replaced by a spiritual and illumined mind
\nand that can in the end enter into the supramental Truth-Light; he will then no
\nlonger act from his nature of the Ignorance with its three modes of confused
\nand imperfect activity, but from a diviner nature of spiritual calm, light,
\n <\/span><\/p>\n

\nPage
\n\u2013 218<\/span><\/p>\n

<\/p>\n
\n

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

power and bliss. He will
\nact not from an amalgam of an ignorant mind and will with the drive of a still
\nmore ignorant heart of emotion and the desire of the life-being and the urge
\nand instinct of the flesh, but first from a spiritualised self and nature and,
\nlast, from a supramental Truth-consciousness and its divine force of supernature.<\/span><\/p>\n

Thus are made
\npossible the final steps when the veil of Nature is withdrawn and the seeker is
\nface to face with the Master of all existence and his activities are merged in
\nthe action of a supreme Energy which is pure, true, perfect and blissful for ever.
\nThus can he utterly renounce to the supramental Shakti his works as well as the
\nfruits of his works and act only as the conscious instrument of the eternal
\nWorker. No longer giving the sanction, he will rather receive in his instruments
\nand follow in her hands a divine mandate. No longer doing works, he will accept
\ntheir execution through him by her unsleeping Force. No longer willing the
\nfulfilment of his own mental constructions and the satisfaction of his own emotional
\ndesires, he will obey and participate in an omnipotent Will that is also an
\nomniscient Knowledge and a mysterious, magical and unfathomable Love and a vast
\nbottomless sea of the eternal Bliss of Existence. <\/span><\/p>\n

\nPage
\n\u2013 219<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

Chapter IX   Equality and the Annihilation of Ego    AN ENTIRE self-consecration, a complete equality, an unsparing effacement of the ego, a transforming deliverance of…<\/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-981","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\/981","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=981"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/981\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=981"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=981"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=981"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}