News & Notes 640:House of Mother's Agenda
This necessity arises from the fact that the buddhi is only a pratiṣṭhā or chief support of the ego-sense in its manifold play, ahaṅkāra; but in its source it is a degradation or deformation of a truth of our spiritual being. The truth of being is that there is a transcendent existence, supreme self or spirit, a timeless soul of existence, an eternal, a Divine, or even we may speak of it in relation to current mental ideas of the Godhead as a supra-Divine, which is here immanent, all-embracing, all-initiating and all-governing, a great universal Spirit; and the individual is a conscious power of being of the Eternal, capable eternally of relations with him, but one with him too in the very core of reality of its own eternal existence. This is a truth which the intelligence can apprehend, can, when once purified, reflect, transmit, hold in a derivative fashion, but it can only be entirely realised, lived and made effective in the spirit. When we live in the spirit, then we not only know, but are this truth of our being. The individual then enjoys in the spirit, in the bliss of the spirit, his oneness with the universal existence, his oneness with the timeless Divine and his oneness with all other beings and that is the essential sense of a spiritual liberation from the ego. But the moment the soul leans towards the mental limitation, there is a certain sense of spiritual separativeness which has its joys, but may at any moment lapse into the entire ego-sense, ignorance, oblivion of oneness. To get rid of this separativeness an attempt is made to absorb oneself in the idea and realisation of the Divine, and this takes in certain forms of spiritual askesis the turn of a strain towards the abolition of all individual being and a casting away, in the trance of immersion, of all individual or universal relations with the Divine, in others it becomes an absorbed dwelling in him and not in this world or a continual absorbed or intent living in his presence, sāyujya, sālokya, sāmīpya mukti. The way proposed for the integral Yoga is a lifting up and surrender of the whole being to him, by which not only do we become one with him in our spiritual existence, but dwell too in him and he in us, so that the whole nature is full of his presence and changed into the divine nature; we become one spirit and consciousness and life and substance with the Divine and at the same time we live and move in and have a various joy of that oneness. This integral liberation from the ego into the divine spirit and nature can only be relatively complete on our present level, but it begins to become absolute as we open to and mount into the gnosis. This is the liberated perfection.
The liberation from ego, the liberation from desire together found the central spiritual freedom. The sense, the idea, the experience that I am a separately self-existent being in the universe, and the forming of consciousness and force of being into the mould of that experience are the root of all suffering, ignorance and evil. And it is so because that falsifies both in practice and in cognition the whole real truth of things; it limits the being, limits the consciousness, limits the power of our being, limits the bliss of being; this limitation again produces a wrong way of existence, wrong way of consciousness, wrong way of using the power of our being and consciousness, and wrong, perverse and contrary forms of the delight of existence. The soul limited in being and self-isolated in its environment feels itself no longer in unity and harmony with its Self, with God, with the universe, with all around it; but rather it finds itself at odds with the universe, in conflict and disaccord with other beings who are its other selves, but whom it treats as not-self; and so long as this disaccord and disagreement last, it cannot possess its world and it cannot enjoy the universal life, but is full of unease, fear, afflictions of all kinds, in a painful struggle to preserve and increase itself and possess its surroundings, — for to possess its world is the nature of infinite spirit and the necessary urge in all being. The satisfactions it gets from this labour and effort are of a stinted, perverse and unsatisfying kind: for the one real satisfaction it has is that of growth, of an increasing return towards itself, of some realisation of accord and harmony, of successful self-creation and self-realisation, but the little of these things that it can achieve on the basis of ego-consciousness is always limited, insecure, imperfect, transitory. It is at war too with its own self, — first because, since it is no longer in possession of the central harmonising truth of its own being, it cannot properly control its natural members or accord their tendencies, powers and demands; it has not the secret of harmony, because it has not the secret of its own unity and self-possession; and, secondly, not being in possession of its highest self, it has to struggle towards that, is not allowed to be at peace till it is in possession of its own true highest being. All this means that it is not at one with God; for to be at one with God is to be at one with oneself, at one with the universe and at one with all beings. This oneness is the secret of a right and a divine existence.
The Synthesis of Yoga, p.677
|The Ponder Corner:||“Truth alone can give to the world the power of receiving and manifesting the Divine’s Love.”|
The Mother, 29 February 1968
Words of the Mother – III, p.105