48
results found in
226 ms
Page 1
of 5
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/The Four Aids.htm
Chapter I
The
Four Aids
YOGA-SIDDHI, the
perfection that comes from the practice of Yoga, can be best attained by the
combined working of four great instruments. There is, first, the knowledge of the
truths, principles, powers and processes that govern the realisation –
śāstra. Next comes a patient and persistent action on the lines laid
down by this knowledge, the force of our personal effort – utsāha. There intervenes, third,
uplifting our knowledge and effort into the domain of spiritual experience, the
direct suggestion, example and influence of the Teacher – guru. Last comes the
instrumentality of Time – kāla; for in all things there is a cycle
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/Post Content.htm
Facsimile of a page revised by Sri Aurobindo from a disciple's handwritten copy
of the first few chapters of The Synthesis of Yoga from the Arya.
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/The Release from the Ego.htm
Chapter IX
The Release from the Ego
THE formation of
a mental and vital ego tied to the body-sense was the first great labour of the
cosmic Life in its progressive evolution; for this was the means it found for
creating out of matter a conscious individual. The dissolution of this limiting
ego is the one condition, the necessary means for this very same Life to arrive
at its divine fruition: for only so can the conscious individual find either his
transcendent self or his true Person. This double movement is usually
represented as a fall and a redemption or a creation and a destruction, – the
kindling of a light and its e
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/The Lower Triple Purusha.htm
Chapter XX
The Lower
Triple Purusha
SUCH is the
constituent principle of the various worlds of cosmic existence and the various
planes of our being; they are as if a ladder plunging down into Matter and
perhaps below it, rising up into the heights of the Spirit, even perhaps to the
point at which existence escapes out of cosmic being into ranges of a
supra-cosmic Absolute, – so at least it is averred in the world-system of the
Buddhists. But to our ordinary materialised consciousness all this does not
exist because it is hidden from us by our preoccupation with our existence in a
little corner of the material universe and with the petty experiences of
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/The Realisation of Sachchidananda .htm
-32_The Realisation of Sachchidananda .htm
Chapter XII
The Realisation of Sachchidananda
THE
modes of the Self which we have dealt with
in our last Chapter may seem at first to be of a highly metaphysical character,
to be intellectual conceptions more fit for philosophical analysis than for
practical realisation. But this is a false distinction made by the division of
our faculties. It is at least a fundamental principle of the ancient wisdom, the
wisdom of the East on which we are founding ourselves, that philosophy ought not
to be merely a lofty intellectual pastime or a play of dialectical subtlety or
even a pursuit of metaphysical truth for its own sake, but a discovery by all
r
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/Concentration.htm
Chapter
IV
Concentration
ALONG with purity
and as a help to bring it about, concentration. Purity and concentration are
indeed two aspects, feminine and masculine, passive and active, of the same
status of being; purity is the condition in which concentration becomes entire,
rightly effective, omnipotent; by concentration purity does its works and
without it would only lead to a state of peaceful quiescence and eternal repose.
Their opposites are also closely connected; for we have seen that impurity is a
confusion of Dharmas, a lax, mixed and mutually entangled action of the
different parts of the being; and this confusion proceeds
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/Rajayoga .htm
-48_Rajayoga .htm
Chapter XXVIII
Rajayoga
AS
THE body and the Prana are the key of
all the closed doors of the Yoga for the Hathayogin, so is the mind the key in Rajayoga.
But since in both the dependence of the mind on the body and the Prana is
admitted, in the Hathayoga totally, in the established system of Rajayoga
partially, therefore in both systems the practice of Asana and Pranayama is
included; but in the one they occupy the whole field, in the other each is
limited only to one simple process and in their unison they are intended to
serve only a limited and intermediate office. We can easily see how largely
man, even though in his being an embodied soul, is in his earthly nature th
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/The Supreme Will.htm
Chapter
VIII
The Supreme
Will
IN
THE light of this progressive manifestation of the
Spirit, first apparently bound in the Ignorance, then free in the power and
wisdom of the Infinite, we can better understand the great and crowning
injunction of the Gita to the Karmayogin, “Abandoning all Dharmas, all
principles and laws and rules of conduct, take refuge in me alone.” All
standards and rules are temporary constructions founded upon the needs of the
ego in its transition from Matter to Spirit. These makeshifts have a relative
imperativeness so long as we rest satisfied in the stages of transition,
content with the physical and vital life, attac
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/The Three Modes of Nature.htm
Chapter
X
The Three
Modes of Nature
TO TRANSCEND the natural action of
the lower Prakriti is indispensable to the soul, if it is to be free
in its self and free in its works. Harmonious subjection to this actual
universal Nature, a condition of good and perfect work for the natural instruments,
is not an ideal for the soul, which should rather be subject to God and his
Shakti, but master of its own nature. As agent or as channel of the Supreme
Will it must determine by its vision and sanction or refusal the use that shall
be made of the storage of energy, the conditions of environment, the rhythm of
combined movement which are
Resource name: /E-Library/Works of Sri Aurobindo/English/SABCL/The Synthesis of Yoga_Volume-20/The Planes of Our Existence.htm
Chapter XIX
The Planes of Our Existence
IF THE Purusha in us has thus to become by
union with its highest self, the Divine Purusha, the knower, lord, free enjoyer
of its Prakriti, it cannot be done, evidently, by dwelling on the present plane
of our being; for that is the material plane in which the reign of Prakriti is
complete; there the divine Purusha is entirely hidden in the blinding surge of
her activities, in the gross pomp of her workings, and the individual soul
emerging from her involution of spirit in matter, subject in all its activities
to its entangling in the material and vital instruments is unable to experience
the divine freedom. What it