Talk:Integral yoga

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 * The movement of nature is twofold: divine and undivine. The distinction is only for practical purposes since there is nothing that is not divine. The undivine nature, that which we are and must remain so long as the faith in us is not changed, acts through limitation and ignorance and culminates in the life of the ego; but the divine nature acts by unification and knowledge, and culminates in life divine. The passage from the lower to the higher may effect itself by the transformation of the lower and its elevation to the higher nature. It is this that must be the aim of an integral yoga."
 * -- The Synthesis of Yoga


 * What is the integral yoga?


 * It is a way of complete God-realisation, a complete Self-realisation, a complete fulfillment of our being and consciousness, a complete transformation of our nature - and this implies a complete perfection of life here and not only a return to an eternal perfection elsewhere
 * -- Sri Aurobindo Archives and Research, Dec 1982, p.197


 * "The method we have to pursue, then, is to put our whole conscious being into contact with the divine and to call him in to transform our entire being into his, so that in a sense god himself, the real person in us, becomes the sadhaka of the sadhana as well as the master of the yoga by whom the lower personality is used. "
 * -- The Synthesis of Yoga


 * All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution."
 * -- The Synthesis of Yoga p.47


 * The first word of the supramental Yoga is surrender; its last word also is surrender. It is by a will to give oneself to the eternal Divine, for lifting into the divine consciousness, for perfection, for transformation, that the Yoga begins; it is in the entire giving that it culminates; for it is only when the self-giving is complete that there comes the finality of the Yoga, the entire taking up into the supramental Divine, the perfection of the being, the transformation of the nature."
 * - Sri Aurobindo 'Seven drafts on Supramental Yoga [for "The Path"] from 1928-1929 to late 1930s as found on 'Bernard's Site for Sri Aurobindo and the Mother'


 * ... to do the integral yoga one must first resolve to surrender entirely to the Divine, there is no other way, this is the way. But after that one must have the five psychological virtues, five psychological perfections and we say that the perfections are


 * 1.Sincerity or Transparency
 * 2.Faith or Trust (Trust in the Divine)
 * 3.Devotion or Gratitude
 * 4.Courage or Inspiration
 * 5.Endurance or Perseverance


 * The Mother, Collected Works of the Mother Vol.8 p.42


 * 'The aim of supramental Yoga is to change into this supreme Truth-consciousness, but this truth is something beyond mind and this consciousness is far above the highest mind-consciousness. For truth of mind is always relative, uncertain and partial, but this greater Truth is preemptory and whole. Truth of mind is a representation, always an inadequate, most often a misleading representation, and even when most accurate, only a reflection, Truth's shadow and not its body. Mind does not live in the Truth or possess but only seeks after it and grasps at best some threads from its robe; the supermind lives in Truth and [is] its native substance, form and expression; it has not to seek after it, but possesses it always automatically and is what it possesses. This is the very heart of the difference.


 * 'The change that is effected by the transition from mind to supermind is not only a revolution in knowledge or in our power for knowledge. If it is [to] be complete and stable, it must be a divine transmutation of our will too, our emotions, our sensations, all our power of life and its forces, in the end even of the very substance and functioning of our body. Then only can it be said that the supermind is there upon earth, rooted in its very earth-substance and embodied in a new race of divinised creatures.


 * 'Supermind at its highest reach is the divine Gnosis, the Wisdom-Power-Light-Bliss of God by which the Divine knows and upholds and governs and enjoys the universe.'
 * -– Sri Aurobindo

Intermediate zone
"These things, when they pour down or come in, present themselves with a great force, a vivid sense of inspiration or illumination, much sensation of light and joy, an impression of widening and power. The sadhak feels himself freed from the normal limits, projected into a wonderful new world of experience, filled and enlarged and exalted; what comes associates itself, besides, with his aspirations, ambitions, notions of spiritual fulfilment and yogic siddhi; it is represented even as itself that realisation and fulfilment. Very easily he is carried away by the splendour and the rush, and thinks that he has realised more than he has truly done, something final or at least something sovereignly true."

- Sri Aurobindo

"This is in fact an intermediary state, a zone of transition between the ordinary consciousness in mind and the true yoga knowledge. One may cross without hurt through it, perceiving at once or at an early stage its real nature and refusing to be detained by its half-lights and tempting but imperfect and often mixed and misleading experiences; one may go astray in it, follow false voices and mendacious guidance, and that ends in a spiritual disaster; or one may take up one’s abode in this intermediate zone, care to go no farther and build there some half-truth which one takes for the whole truth or become the instrument of the powers of these transitional planes, - that is what happens to many sadhaks and yogis."

- Sri Aurobindo

"The pathway of the mystical goal is strewn with human wreckage. Why? Several reasons would be needed to give a complete answer but one of the most important is this: Between the state of ordinary man and the state of the matured mystic there lies a perilous and deceptive psychological region which has been given various names in mystical literature. It has been called the astral plane, the intermediate zone, the hall of illusion, and so on. The early efforts of all aspirants in concentration, meditation, self-conquest, and study, bring them into this region. But once here their egoism becomes stimulated by the subtle forces they have evoked, their emotional nature becomes more sensitive and more fluid, their imaginative power becomes more active and is less restrained. The consequence of failure to negotiate these changes properly is swollen vanity, superstitious credulity, emotions run riot, and imagination gone wild..."

- Paul Brunton

The placid surface of the sea of spirit is the only mirror in which can be caught undisturbed the reflections of spiritual things. When a student starts upon the path and begins to see spots of light flash out now and then, or balls of golden fire roll past him, it does not mean that he is beginning to see the real Self—pure spirit. A moment of deepest peace or wonderful revealings given to the student, is not the awful moment when one is about to see his spiritual guide, much less his own soul. Nor are psychical splashes of blue flame, nor visions of things that afterwards come to pass, nor sights of small sections of the astral light with its wonderful photographs of past or future, nor the sudden ringing of distant fairy-like bells, any proof that you are cultivating spirituality. These things, and still more curious things, will occur when you have passed a little distance on the way, but they are only the mere outposts of a new land which is itself wholly material, and only one remove from the plane of gross physical consciousness.

The liability to be carried off and intoxicated by these phenomena is to be guarded against. We should watch, note and discriminate in all these cases, place them down for future reference, to be related to some law, or for comparison with other circumstances of a like sort. The power that Nature has of deluding us is endless, and if we stop at these matters she will let us no further. It is not that any person or power in nature has declared that if we do so and so we must stop, but when one is carried off by what Boehme calls “God’s wonders,” the result is an intoxication that produces confusion of the intellect. Were one, for instance, to regard every picture seen in the astral light as a spiritual experience, he might truly after a while brook no contradiction upon the subject, but that would be merely because he was drunk with this kind of wine. While he provided with his indulgence and neglected his true progress, which is always dependent upon his purity of motive and conquest of his known or ascertainable defects, nature went on accumulating the store of illusory appearances with which he satiated himself...The astral plane, which is the same as that of our psychic senses...has to be well understood before the student can stay there long without danger. While we can overcome the dangers of a forest by the use of human inventions, whose entire object is the physical destruction of the noxious things encountered there, we have no such aids when treading the astral labyrinth. We may be physically brave and say that no fear can enter into us, but no untrained or merely curious seeker is able to say just what effect will result to his outer senses from the attack or influence encountered by the psychical senses.

And the person who revolves selfishly around himself as a centre is in greater danger of delusion than any one else, for he has not the assistance that comes from being united in thought with all other sincere seekers. One may stand in a dark house where none of the objects can be distinguished and quite plainly see all that is illuminated outside; in the same way we can see from out of the blackness of our own house—our hearts—the objects now and then illuminated outside by the astral light; but we gain nothing. We must first dispel the inner darkness before trying to see into the darkness without; we must know ourselves before knowing things extraneous to ourselves......|W. Q. Judge|Vernal Blooms}}