February 16, 2011 – Love and the Triple Path

If thou wouldst not be the fool of Opinion,
first see wherein thy thought is true,
then study wherein its opposite and contradiction is true;
last, discover the cause of these differences and the key of God’s harmony.

Sri Aurobindo

(Thoughts and Aphorisms 122)

Love and the Triple Path

WILL, knowledge and love are the three divine powers in human nature and the life of man, and they point to the three paths by which the human soul rises to the divine. The integrality of them, the union of man with God in all the three, must therefore, as we have seen, be the foundation of an integral Yoga. Action is the first power of life. Nature begins with force and its works which, once conscious in man, become will and its achievements; therefore it is that by turning his action Godwards the life of man best and most surely begins to become divine. It is the door of first access, the starting-point of the initiation. When the will in him is made one with the divine will and the whole action of the being proceeds from the Divine and is directed towards the Divine, the union in works is perfectly accomplished. But works fulfil themselves in knowledge; all the totality of works, says the Gita, finds its rounded culmination in knowledge, sarvam karm?khilam jñ?ne parisam?pyate. By union in will and works we become one in the omnipresent conscious being from whom all our will and works have their rise and draw their power and in whom they fulfil the round of their energies. And the crown of this union is love; for love is the delight of conscious union with the Being in whom we live, act and move, by whom we exist, for whom alone we learn in the end to act and to be. That is the trinity of our powers, the union of all three in God to which we arrive when we start from works as our way of access and our line of contact. Knowledge is the foundation of a constant living in the Divine. For consciousness is the foundation of all living and being, and knowledge is the action of the consciousness, the light by which it knows itself and its realities, the power by which, starting from action, we are able to hold the inner results of thought and act in a firm growth of our conscious being until it accomplishes itself, by union, in the infinity of the divine being. The Divine meets us in many aspects and to each of them knowledge is the key, so that by knowledge we enter into and possess the infinite and divine in every way of his being, sarvabh?vena,¹ and receive him into us and are possessed by him in every way of ours.

Without knowledge we live blindly in him with the blindness of the power of Nature intent on its works, but forgetful of its source and possessor, undivinely therefore, deprived of the real, the full delight of our being. By knowledge arriving at conscious oneness with that which we know, – for by identity alone can complete and real knowledge exist, – the division is healed and the cause of all our limitation and discord and weakness and discontent is abolished. But knowledge is not complete without works; for the Will in being also is God and not the being or its self-aware silent existence alone, and if works find their culmination in knowledge, knowledge also finds its fulfilment in works. And, here too, love is the crown of knowledge; for love is the delight of union, and unity must be conscious of joy of union to find all the riches of its own delight. Perfect knowledge indeed leads to perfect love, integral knowledge to a rounded and multitudinous richness of love. “He who knows me” says the Gita “as the supreme Purusha,” – not only as the immutable oneness, but in the many-souled movement of the divine and as that, superior to both, in which both are divinely held, – “he, because he has the integral knowledge, seeks me by love in every way of his being.” This is the trinity of our powers, the union of all three in God to which we arrive when we start from knowledge.

Love is the crown of all being and its way of fulfilment, that by which it rises to all intensity and all fullness and the ecstasy of utter self-finding. For if the Being is in its very nature consciousness and by consciousness we become one with it, therefore by perfect knowledge of it fulfilled in identity, yet is delight the .nature of consciousness and of the acme of delight love is the key and the secret. And if will is the power of conscious being by which it fulfils itself and by union in will we become one with the Being in its characteristic infinite power, yet all the works of that power start from delight, live in the delight, have delight for their aim and end; love of the Being in itself and in all of itself that its power of consciousness manifests, is the way to the perfect wideness of the Ananda. Love is the power and passion of the divine self-delight and without love we may get the rapt peace of its infinity, the absorbed silence of the Ananda, but not its absolute depth of richness and fullness.

1Gita

Sri Aurobindo

SABCL :Voll. 21, PAGES 521-523

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