Archive for November, 2010

November 24, 2010 – Sadhana Through Work

Wednesday, November 24th, 2010

The Theosophists are wrong in their circumstances but right in the essential.
If the French Revolution took place,
it was because a soul on the Indian snows dreamed of God as freedom,
brotherhood and equality.

Sri Aurobindo

(Thoughts and Aphorisms 275)

Sadhana Through Work

…..The Gita is constantly justifying works as a means of spiritual salvation and enjoining a Yoga of Works as well as of Bhakti and Knowledge. Krishna, however, superimposes a higher law also that work must be done without desire, without attachment to any fruit or reward, without any egoistic attitude or motive, as an offering or sacrifice to the Divine. This is the traditional Indian attitude towards these things, that all work can be done if it is done according to the dharma and, if it is rightly done, it does not prevent the approach to the Divine or the access to spiritual knowledge and the spiritual life.

There is, of course, also the ascetic idea which is necessary for many and has its place in the spiritual order. I would myself say that no man can be spiritually complete if he cannot live ascetically or follow a life as bare as the barest anchorite’s. Obviously, greed for wealth and money-making has to be absent from his nature as much as greed for food or any other greed and all attachment to these things must be renounced from his consciousness. But I do not regard the ascetic way of living as indispensable to spiritual perfection or as identical with it. There is the way of spiritual self-mastery and the way of spiritual self-giving and surrender to the Divine, abandoning ego and desire even in the midst of action or of any kind of work or all kinds of work demanded from us by the Divine. If it were not so, there would not have been great spiritual men like Janaka or Vidura in India and even there would have been no Krishna or else Krishna would have been not the Lord of Brindavan and Mathura and Dwarka or a prince and warrior or the charioteer of Kurukshetra, but only one more great anchorite. The Indian scriptures and Indian tradition, in the Mahabharata and elsewhere, make room both for the spirituality of the renunciation of life and for the spiritual life of action. One cannot say that one only is the Indian tradition and that the acceptance of life and works of all kinds, sarvakarm??i, is un-Indian, European or western and unspiritual.…….

Sri Aurobindo

SABCL Vol 23, pages 675-676

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

November 17, 2010 – Sadhana through Work

Wednesday, November 17th, 2010

Even Vivekananda once in the stress of emotion admitted the fallacy that a personal God
would be too immoral to be suffered
and it would be the duty of all good men to resist Him.
But if an omnipotent supra-moral Will & Intelligence governs the world,
it is surely impossible to resist Him;
our resistance would only serve His ends & really be dictated by Him.
Is it not better then, instead of condemning or denying,
to study and understand Him?

Sri Aurobindo

(Thoughts and Aphorisms 173)

Sadhana Through Work

THE ordinary life consists in work for personal aim and satisfaction of desire under some mental or moral control, touched sometimes by a mental ideal. The Gita’s yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Men usually work and carry on their affairs from the ordinary motives of the vital being, need, desire of wealth or success or position or power or fame or the push to activity and the pleasure of manifesting their capacities, and they succeed or fail according to their capability, power of work and the good or bad fortune which is the result of their nature and their Karma. When one takes up the yoga and wishes to consecrate one’s life to the Divine, these ordinary motives of the vital being have no longer their full and free play; they have to be replaced by another, a mainly psychic and spiritual motive, which will enable the sadhak to work with the same force as before, no longer for himself, but for the Divine. If the ordinary vital motives or vital force can no longer act freely and yet are not replaced by something else, then the push or force put into the work may decline or the power to command success may no longer be there. For the sincere sadhak the difficulty can only be temporary; but he has to see the defect in his consciousness or his attitude and to remove it. Then the Divine Power itself will act through him and use his capacity and vital force for its ends……

Sri Aurobindo

SABCL Vol 23, page 669

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

November 10, 2010 – The Motives of Devotion

Wednesday, November 10th, 2010

Do not like so many modern disputants smother thought under
polysyllables or charm inquiry to sleep by the spell of formulas and cant words.
Search always; find out the reason for things which seem to the hasty glance to be mere chance or illusion.

Sri Aurobindo

(Thoughts and Aphorisms 17)

The Motives of Devotion

ALL religion begins with the conception of some Power or existence greater and higher than our limited and mortal selves, a thought and act of worship done to that Power, and an obedience offered to its will, its laws or its demands. But Religion, in its beginnings, sets an immeasurable gulf between the Power thus conceived, worshipped and obeyed and the worshipper. Yoga in its culmination abolishes the gulf; for Yoga is union. We arrive at union with it through knowledge; for as our first obscure conceptions of it clarify, enlarge, deepen, we come to recognise it as our own highest self, the origin and sustainer of our being and that towards which it tends. We arrive at union with it through works; for from simply obeying we come to identify our will with its Will, since only in proportion as it is identified with this Power that is its source and ideal, can our will become perfect and divine. We arrive at union with it also by worship; for the thought and act of a distant worship develops into the necessity of close adoration and this into the intimacy of love, and the consummation of love is union with the Beloved. It is from this development of worship that the Yoga of devotion starts and it is by this union with the Beloved that it finds its highest point and consummation.

All our instincts and the movements of our being begin by supporting themselves on the ordinary motives of our lower human nature, – mixed and egoistic motives at first, but afterwards they purify and elevate themselves, they become an intense and special need of our higher nature quite apart from the results our actions bring with them; finally they exalt themselves into a sort of categorical imperative of our being, and it is through our obedience to this that we arrive at that supreme something self-existent in us which was all the time drawing us towards it, first by the lures of our egoistic nature, then by something much higher, larger, more universal, until we are able to feel its own direct attraction which is the strongest and most imperative of all. In the transformation of ordinary religious worship into the Yoga of pure Bhakti we see this development from the motived and interested worship of popular religion into a principle of motiveless and self-existent love. This last is in fact the touchstone of the real Bhakti and shows whether we are really in the central way or are only upon one of the bypaths leading to it. We have to throw away the props of our weakness, the motives of the ego, the lures of our lower nature before we can deserve the divine union.
…….

Sri Aurobindo

SABCL Vol 21, pages 528-529

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India

November 3, 2010 – Burst Out from One’s Prison.*

Wednesday, November 3rd, 2010

When I was mounting upon ever higher crests of His joy,
I asked myself whether there was no limit to the increase
of bliss and almost I grew afraid of God’s embraces.

Sri Aurobindo

(Thoughts and Aphorisms 423)

Burst Out from One’s Prison.*

Judging people is one of the first things which must be totally swept away from the consciousness before you can take even a step on the supramental path, because that is not a material progress or a bodily progress, it is only a very little progress of thought, mental progress. And unless you have swept your mind clean of all its ignorance, you cannot hope to take a step on the supramental path.

In fact, you have said something terrible. When you said, “I cannot speak to his soul if he is a brute”, well, you have given yourself away…you have stuck a label on yourself. There you are.

All those who have truly and sincerely had the experience of the divine Presence, all those who have truly been in contact with the Divine, have always said the same thing: that sometimes, even often, it is in what is most decried by men, most despised by men, most condemned by human “wisdom”, that one can see the divine light shining.

They are not mere words, they are living experiences.

All these ideas of good and evil, good and bad, higher, lower, all these notions belong to the ignorance of the human mind, and if one really wants to come into contact with the divine life, one must liberate oneself totally from this ignorance, one must rise to a region of consciousness where these things have no reality. The feeling of superiority and inferiority completely disappears, it is replaced by something else which is of a very different nature – a sort of capacity for filtering appearances, penetrating behind masks, shifting the point of view.

And these are not words, it is altogether true that everything changes its appearance, totally, that life and things are completely different from what they appear to be.

All this contact, this ordinary perception of the world loses its reality completely. This is what appears unreal, fantastic, illusory, non-existent. There is something – something very material, very concrete, very physical – which becomes the reality of the being, and which has nothing in common with the ordinary way of seeing. When one has this perception – the perception of the work of the divine force, of the movement being worked out behind the appearance, in the appearance, through the appearance – one begins to be ready to live something truer than the ordinary human falsehood. But not before.

There is no compromise, you see. It is not like convalescence after an illness: you must change worlds. So long as your mind is real for you, your way of thinking something true for you, real, concrete, it proves that you are not there yet. You must first pass through to the other side. Afterwards you will be able to understand what I am telling you.

Pass through to the other side.

It is not true that one can understand little by little, it is not like that. This kind of progress is different. What is more true is that one is shut up in a shell, and inside it something is happening, like the chick in the egg. It is getting ready in there. It is in there. One doesn’t see it. Something is happening in the shell, but outside one sees nothing. And it is only when all is ready that there comes the capacity to pierce the shell and to be born into the light of day.

It is not that one becomes more and more perceptible or visible: one is shut in – shut in – and for sensitive people there is even that terrible sensation of being compressed, of trying to pass through and then coming up against a wall. And then one knocks and knocks and knocks, and one can’t go through.

And so long as one is there, inside, one is in the falsehood. And only on the day when by the Divine Grace one can break the shell and come out into the Light, is one free.

This may happen suddenly, spontaneously, quite unexpectedly.

I don’t think one can go through gradually. I don’t think it is something which slowly wears and wears away until one can see through it. I haven’t had an instance of this so far. There is rather a kind of accumulation of power inside, an intensification of the need, and an endurance in the effort which becomes free from all fear, all anxiety, all calculation; a need so imperative that one no longer cares for the consequences.

One is like an explosive that nothing can resist, and one bursts out from one’s prison in a blaze of light.

After that one can no longer fall back again

It is truly a new birth.

The Mother

CWM Vol 9, pages, 134-136

*(Reprinted from AIM) (3-11-10)

All extracts and quotations from the written works of Sri Aurobindo and the Mother are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India