Author Topic: Sri Aurobindo-The Four Aids ,a chapter in The Synthesis of Yoga  (Read 5252 times)

Nagaraj

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Re: Sri Aurobindo-The Four Aids ,a chapter in The Synthesis of Yoga
« Reply #15 on: September 19, 2014, 10:19:57 PM »
The Concept of Grace

Each mind can have its own way of approaching the supreme Truth and there Is an entrance for each as well as a thousand ways for the journey to it. It is not necessary to believe in the Grace or to recognise a Godhead different from one's highest Self - there are ways of yoga that do not accept these things....

For, as to this "Grace", we describe it in that way because we feel in the infinite Spirit or Self-existence a Presence or a Being, a Consciousness that determines, - that is what we speak of as the Divine, - not a separate person, but the one Being of whom our individual self is a portion or a vessel. But it is not necessary for every body to regard it in that way. Supposing it is the impersonal Self of all only, yet the Upanishad says of this Self and its realisation: "This understanding is not to be gained by reasoning nor .by tapasya nor by much learning, but whom this Self chooses, to him it reveals its own body". Well, that is the same thing as what we call the Divine Grace, - it is an action from above or from within independent of mental causes which decides its own movement. We can call it the Divine Grace; we can call it the Self within choosing its own hour and way to manifest to the mental instrument on the surface; we can call it the flowering of the inner being or inner nature into self-realisation and self-knowledge. As something in us approaches it or as it presents itself to us, so the mind sees it. But in reality it is the same thing and the same process of the being in Nature.

Letters on Yoga
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Sri Aurobindo-Equality
« Reply #16 on: February 20, 2015, 06:20:01 AM »
Equality

Equality is the chief support of the true spiritual consciousness and it is this from which a sadhak deviates when he allows a vital movement to carry him away in feeling or speech or action. Equality is not the same thing as forbearance,  though undoubtedly a settled equality immensely extends, even illimitably, a man's power of endurance and forbearance.
Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements,  anger and sensitiveness and pride as well as desire and the rest,  not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit. It is not easy to have this equality in any full perfect measure, but one should always try more and more to make it the basis of one's inner state and outer movements.
Equality means another thing -to have an equal view of men and their nature and acts and the forces that move them; it helps one to see the truth about them by pushing away from the mind all personal feeling in one's seeing and judgment and even all the mental bias. Personal feeling always distorts and makes one see in men's actions, not only the actions themselves, but things behind them which, more often than not, are not there. Misunderstanding, misjudgment which could have been avoided are the result; things of small consequence assume larger proportions. I have seen that more than half of the untoward happenings of this kind in life are due to this cause. But in ordinary life personal feeling and sensitiveness are a constant part of human nature and may be needed there for self-defence, although, I think, even there, a strong, large and equal attitude towards men and things would be a much better line of defence. But for a sadhak, to surmount them and live rather in the calm strength of the spirit is an essential part of his progress.
The first condition of inner progress is to recognise whatever is or has been a wrong movement in any part of the nature,  wrong idea, wrong feeling, wrong speech, wrong action, and by wrong is meant what departs from the truth, from the higher consciousness and higher self, from the way of the Divine. Once recognised it is admitted, not glossed over or defended, and it is offered to the Divine for the Light and Grace to descend and substitute for it the right movement of the true Consciousness.

Letters on Yoga-Sri Aurobindo
« Last Edit: February 20, 2015, 06:34:32 AM by Ravi.N »

ksksat27

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Re: Sri Aurobindo-The Four Aids ,a chapter in The Synthesis of Yoga
« Reply #17 on: March 18, 2016, 10:18:47 AM »
Nirvana or the Absolute Nirguna Brahman is the highest accomplishment.

Sri Aurobindo's conclusions are not in tune with that of Advaita or Masters like Sri Ramana, Sri Nisarghadatta. 

He was a great yogi but he did not endorse advaita.

Maharishee clearly spoke of the differences in his answers to one Swami from Gujarat ( power of presence)