The Divine

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Letters on Yoga – I
“The Divine and Its Aspects”

Letters on Yoga I - The Divine and Its Aspects.jpg
PDF (8 pages)
  Letters on Yoga – II
“Seeking the Divine”

Letters on Yoga II - Seeking the Divine.jpg
PDF (14 pages)

“Why are we on earth?”

“To find the Divine who is in each of us and in all things.”[1]

“You are here to contact your soul, and that is why you live.”[2]

“It has been called by various names, each one has presented it in his own way. According to the angle of seeing, one’s experience differs. All those who have found the Divine within themselves have found Him in a certain way, following a certain experience and from a certain angle, and this angle was self-evident to them. But then, if they are not well on their guard, they begin to say: “To find the Divine, one must do this and do that. And it is like that and it is that path one should follow”, because for them that was the path of success. When one goes a little further, has a little more experience, one becomes aware that it is not necessarily like that, it can be done through millions of ways.... There is only one thing that is certain, it is that what is found is always the same. And that’s remarkable, that whatever the path followed, whatever the form given to it, the result is always the same. Their experience and everyone’s is the same. When they have touched the Thing, it is for all the same thing.”[3]

“It’s because it is in you, because it’s a part of your consciousness, somewhere, otherwise you could never become aware of it. If one did not carry the Divine within oneself, in the essence of one’s being, one could never become aware of the Divine; it would be an impossible venture. And then if you reverse the problem, the moment you conceive and feel in some way or other, or even, to begin with, admit that the Divine is in you, as well as you are in the Divine, then already this opens the door to realisation, just a little, not much — slightly ajar. Then if later the aspiration comes, the intense need to know and to be, then that intense need widens the opening until one can creep in. Then when one has crept in, one becomes aware of what he is. And that’s exactly what Sri Aurobindo says, that one has forgotten, that due to this separation of Sat, Chit, Ananda, forgetfulness comes, forgetfulness of what one is; one thinks oneself to be somebody, you see, anyone at all, a boy, a girl, a man, a woman, a dog, a horse, anything at all, a stone, the sea, the sun; one believes oneself to be all this, instead of thinking oneself the One Divine — because, in fact, if one had continued thinking oneself the One Divine, there would have been no universe at all.”[4]

“When we say, “We are at the service of the Divine”, it is not just words. It is He who should act through us, not we ourselves. The greatest objection is: How can we know the divine Will? But as a matter of fact, I tell you: if you sincerely renounce your personal will, you will know.”[5]

“To learn how to will is a very important thing. And to will truly, you must unify your being. In fact, to be a being, one must first unify oneself. If one is pulled by absolutely opposite tendencies, if one spends three-fourths of one’s life without being conscious of oneself and the reasons why one does things, is one a real being? One does not exist. One is a mass of influences, movements, forces, actions, reactions, but one is not a being. One begins to become a being when one begins to have a will. And one can’t have a will unless one is unified.
      And when you have a will, you will be able to say, say to the Divine: “I want what You want.” But not before that. Because in order to want what the Divine wants, you must have a will, otherwise you can will nothing at all. You would like to. You would like it very much. You would very much like to want what the Divine wants to do. You don’t possess a will to give to Him and to put at His service. Something like that, gelatinous, like jelly-fish... there... a mass of good wills — and I am considering the better side of things and forgetting the bad wills — a mass of good wills, half-conscious and fluctuating....”[6]

“Nirodbaran: People say after reading our poems, “What is this God and God and God in every poem?”

Sri Aurobindo: What else do they expect us to write about?”[7]

See also