News & Notes 641:House of Mother's Agenda
But the ego cannot have it, because it is in its very nature separative and because even with regard to ourselves, to our own psychological existence it is a false centre of unity; for it tries to find the unity of our being in an identification with a shifting mental, vital, physical personality, not with the eternal self of our total existence. Only in the spiritual self can we possess the true unity; for there the individual enlarges to his own total being and finds himself one with universal existence and with the transcending Divinity.
All the trouble and suffering of the soul proceeds from this wrong egoistic and separative way of existence. The soul not in possession of its free self-existence, anātmavān, because it is limited in its consciousness, is limited in knowledge; and this limited knowledge takes the form of a falsifying knowledge. The struggle to return to a true knowing is imposed upon it, but the ego in the separative mind is satisfied with shows and fragments of knowledge which it pieces together into some false or some imperfect total or governing notion, and this knowledge fails it and has to be abandoned for a fresh pursuit of the one thing to be known. That one thing is the Divine, the Self, the Spirit in whom universal and individual being find at last their right foundation and their right harmonies. Again, because it is limited in force, the ego-prisoned soul is full of many incapacities; wrong knowledge is accompanied by wrong will, wrong tendencies and impulses of the being, and the acute sense of this wrongness is the root of the human consciousness of sin. This deficiency of its nature it tries to set right by standards of conduct which will help it to remove the egoistic consciousness and satisfactions of sin by the egoistic consciousness and self-satisfaction of virtue, the rajasic by the satvic egoism. But the original sin has to be cured, the separation of its being and will from the divine Being and the divine Will; when it returns to unity with the divine Will and Being, it rises beyond sin and virtue to the infinite self-existent purity and the security of its own divine nature. Its incapacities it tries to set right by organising its imperfect knowledge and disciplining its half-enlightened will and force and directing them by some systematic effort of the reason; but the result must always be a limited, uncertain, mutable and stumbling way and standard of capacity in action. Only when it returns again to the large unity of the free spirit, bhūmā, can the action of its nature move perfectly as the instrument of the infinite Spirit and in the steps of the Right and Truth and Power which belong to the free soul acting from the supreme centre of its existence. Again, because it is limited in the delight of being, it is unable to lay hold on the secure, self-existent perfect bliss of the spirit or the delight, the Ananda of the universe which keeps the world in motion, but is only able to move in a mixed and shifting succession of pleasures and pains, joys and sorrows, or must take refuge in some conscient inconscience or neutral indifference. The ego mind cannot do otherwise, and the soul which has externalised itself in ego, is subjected to this unsatisfactory, secondary, imperfect, often perverse, troubled or annulled enjoyment of existence; yet all the time the spiritual and universal Ananda is within, in the self, in the spirit, in its secret unity with God and existence. To cast away the chain of ego and go back to free self, immortal spiritual being is the soul’s return to its own eternal divinity.
The will to the imperfect separative being, that wrong Tapas which makes the soul in Nature attempt to individualise itself, to individualise its being, consciousness, force of being, delight of existence in a separative sense, to have these things as its own, in its own right, and not in the right of God and of the universal oneness, is that which brings about this wrong turn and creates the ego. To turn from this original desire is therefore essential, to get back to the will without desire whose whole enjoyment of being and whole will in being is that of a free universal and unifying Ananda. These two things are one, liberation from the will that is of the nature of desire and liberation from the ego, and the oneness which is brought about by the happy loss of the will of desire and the ego, is the essence of Mukti.
The Synthesis of Yoga, p.680
|The Ponder Corner:||“Silence: the condition of the being when it listens to the Divine.”|
Words of the Mother – II, p.143