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Synthesis of Yoga

This reading is from Part TwoThe Knowledge of Integral Knowledge, completing Chapter 1, The Object of Knowledge, pages 293 – 299.

Sri Aurobindo reminds the reader again: everywhere and in all conditions is One, however hidden to us, the Supreme is here in the world. The object of a Yoga of spiritual knowledge is this eternal Oneness, eternal Reality, this Self, this Brahman, this Transcendent, dwelling over all and, in all . . . manifest (yet concealed) in the individual, manifest (yet disguised) in the universe. This is the integral knowledge.

Synthesis of Yoga

Beginning Part II The Yoga of Integral Knowledge, Chapter 1 The Object of Knowledge on page 287

.”All spiritual seeking moves towards an object of Knowledge to which men ordinarily do not turn the eye of the mind, to someone or something Eternal, Infinite, Absolute . . . aims at a state of knowledge by which we can touch, enter or know by identity this Eternal, Infinite and Absolute . . . “

What needs to be eliminated is the falsity of the ego, the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead along with the joy of the Infinite will appear.

This reading continues to mid-page 293, to be continued to the end of the chapter.

Synthesis of Yoga

The following chapter was left unfinished. It was not included in the edition of The Synthesis of Yoga, Part 1, that was published in Sri Arobindo’s lifetime. This reading is Chapter 13, page 279:The Supermind and the Yoga of Works.

The Integral Yoga of Sri Aurobindo has as its total aim the conversion of the entire being into a higher spiritual consciousness and, a larger divine existence; a union with the Divine Reality of our being is the one essential object of the Yoga. Union with the Divine must be the master motive . . .

Sri Aurobindo succinctly points out we must, in order to evenutally reach the state of Supermind, entertain a sublimated commonsense, an unfailing power of self-criticism , right discrimination, eschewing any tendency towards irrationality, impatiece . . .

” . . . the supramental change is difficult, distant, an ultimate stage, it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim . . . ”

Synthesis of Yoga

Continuing to its conclusion Chapter 12, The Yoga of Divine Works on page 271, Sri Aurobindo tells us that the one who pursues his divine work in the universe is not governed by the judgments of men or laws laid down by the ignorant; he obeys and inner voice; he is moved by an unseen Power . . . his real life is within; he lives, moves and acts in God . . .

Furthermore that the divine Nature, free and perfect must be manifested in the individual in order that it may manifest in the world . . . the truest reason why we must seek liberation is not to be delivered individually from the sorrow of the world, though that deliverance will be given to us, but that we may be one with the Divine . . . this is the divine Will in us, the highest truth of our self in Nature, the always intended goal of a progressive manifestation in the universe.

Synthesis of Yoga

This reading commences on page 264 Chapter 12 The Divine Work,
in Part 1: The Yoga of Divine Works, through page 271:

Sri Aurobindo poses the question for us: whether any work or what work is left for the soul after liberation and, to what purpose? This chapter fully explores the complexities of this question.

And again it is reiterated: If we seek the Divine it should be for the sake of the Divine and for nothing else because, that is the supreme call of our being, the deepest truth of the spirit. Realization of our true and highest self, of union with the Divine is the highest law of our nature; it is the Divine Will in us . . .

This chapter will continue on page 271 though page 276, end of chapter.

Synthesis of Yoga; Sri Aurobi nd

Continuing with Part One the Yoga of Divine Works, Chapter 11 The Master of the Work on page 258, through to the end of the chapter on page 263.

Sri Aurobindo reiterates that this Integral Yoga is not only for an individual’s salvation, but for the whole of humanity. And as we advance through the various stages of the long and difficult journey, the Master of works does not wait till the end to meet the seeker on the path. He puts his half-shown Hand upon him, upon his life and his actions.
” . . . Already he was there in the world as the Originator and Receiver of works behind the dense veils of the Inconscient, disguised in force of Life, visible to the Mind through dynamic godheads and figures. It may well be in these disguises that he first meets the soul destined to the way of integral Yoga. . . ”

” . . . the Supramental Transcendence is not a thing absolutely apart and unconnected with our present existence. It is a greater Light our of which all this has come for the adventure of the Soul lapsing into the Inconscience and emerging out of it, and, while that adventure proceeds, it waits superconscient above our minds till it can become conscious in us.

Synthesis of Yoga

The Synthesis of Yoga of Sri Aurobindo, continuing in Part One The Yoga of Divine Works, Chapter 11 The Master of the Work, on page 254.

” . . . the Divine conforms itself to our individualised personality and accepts a personal relation with us . . . as our Master, Friend, Lover, Teacher, our Father and our Mother, our Playmate . . . who has disguised himself throughout as friend and enemy, helper and opponent . . . has led our steps towards our perfection and our release.”

” . . . It is our personal evolution that is his preoccupation, a personal relation with that is our joy and fulfilment, the building of our nature into his divine image that is our self-finding and perfection. The outside world seems to exist only as a field for this growth and a provider of materials or of helping and opposing forces, for its successive stages. Our works done in that world are his works, . . . “

The next reading will begin mid-page 258 until the end of this chapter on page 263

Synthesis of Yoga

Sri Aurobindo: the Synthesis of Yoga, continuing with Part One, The Yoga of Divine Works, Chapter 11, The Master of the Work, resuming on page 248.

In this chapter, Sri Aurobindo points out the trickery of the ego, how it can disguise itself, and therefore the attitude of our mind must become a conscious attitude, saturated with this knowledge:
“A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate.”

The next reading will commence on mid-page 254.

Synthesis of Yoga Pt. 1, Ch. 11

“The Master and Mover of our works is the One . . .the Self of all beings, Master of all worlds, the Light and Guide . . . All that is, is he, and he is the More than all that is, . . . and we ourselves are being of his being (though we know it not) . Even our mortal existence is made out of his substance; there is an immortal within us that is a spark of the Light that is for ever.”

It is long before we can see truly, and longer still if we would be transformed. Key is our renunciation of the egoism of the worker. When our surrender to his Dilvine Shaki is absolute, only then will we have arrived. And of course in all Yoga the first requisites are faith and patience. The Gita reminds us that the Yoga must be practiced, applied, with a heart free from despondent sinking which may come due to our impatience. Remmmmmmmmmembering that the Master has promised us he works always through our nature; we are his creation; in our errors is the substance of a Truth which works to reveals its meaning to us. . . He is wiser that our reason . . .

This reading is the first one of this chapter; to be continued .

Synthesis of Yoga Pt. 1, Ch. 10

This reading concludes Chapter 10, The Three Modes of Nature. Sri Aurobinido began the chapter outlining precisely what are the three modes, their influence on our nature and our goal to become one with the Divine. In this second half of the chapter he goes on to instruct us that getting rid, rejecting, if that were even possible, what would appear to be holding us back or down, that any attempt at an exclusive resort to sattwa as the sought after highest of the three gunas, seeming to be the way of escape, won’t do. As no one of the qualities can prevail by itself against the other two.

Again, the Gita: to stand back in oneself from the action of the of the modes, and to observe as the Witness, seated above the forces of Nature. The Witness looks but neither accepts nor interferes. Achieving a static freedom of the soul, no longer only witness, a dynamic transformaton of the nature takes place.

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