... October 1960 Sweet Mother, Often it is possible to live moments of supreme ecstasy because one is in contact with one's Personal Divine. How to approach the Transcendent Divine? It is utterly certain that if you were truly in contact with "your personal divine", you would know perfectly well "how to approach the Transcendent Divine". For the two are identical; it is only the mode of approach... moments of receptivity, we are in contact with a Presence to whom we feel an imperative need to give ourselves and who is the object of all our love and adoration. This Presence I have called the "Personal Divine", who is in fact none other than You. I know that it is not possible to have a complete conception of the Divine at this stage. So now tell me, Mother, if it is possible to have an idea of ...
... "overhead". The psychic is the discovery of our true soul which is hidden in the depths of the heart-centre and which is Page 58 perpetually in the presence of the Individual Personal Divine because it is itself put forth by the Divine as a centre of individual, personal yet non-egoistic manifestation in the evolutionary process on earth. As the psychic being is within ourselves it... twofold: "Equanimity, immune to hurt and mishap, which tends to carry one towards a reflection within us of the vast silent Self which is ever free - and the persistent undisturbed remembrance of the Personal Divine (who, for me, is Sri Aurobindo and the Mother) and the sincere offering of all our movements and all happenings to this'God-figure, a gesture which will eventually bring you a deep delightful dynamism ...
... If this refers to the Personal and Impersonal Divine, the question of the difference can hardly arise, because the Personal Divine (i.e. the Avatar) is not always there. It is only very rarely that the Divine becomes the Avatar to come on earth. I do not understand. The Personal Divine does not mean the Avatar. What I said was that the scission between the two aspects of the Divine is a creation of ...
... time "the Mother"? Probably he considers these the two aspects of the problem. The truth is that there are people who can more easily get into contact with an impersonal Divine than with a personal Divine. For them, for certain minds, certain types of intelligence, it is easier; they understand better or think they understand better. You see, there are certain... what we could call certain attributes... mind always needs to make divisions, otherwise it thinks that it does not understand. Probably it is to help him in his work, so that there may not be someone who says, "Ah, no, I don't want the personal Divine!"—so he says, "It is all right, turn to an impersonal God." Page 401 Mother, when we make an effort, there's something in us which becomes very self-satisfied and boastful and contented ...
... concrete realisation is that which makes the thing realised more real, dynamic, Page 240 intimately present to the consciousness than any physical thing can be. Such a realisation of the personal Divine or of the impersonal Brahman or of the Self does not usually come at the beginning of a sadhana or in the first years or for many years. It comes so to a very few; mine came fifteen years after... realisation of the Self helped you in your crucial moments of struggle, kept up your faith and love? That has nothing to do with love. Realisation of Self and love Page 255 of the personal Divine are two different movements. My struggle has never been about the Self. All that is perfectly irrelevant to the question which concerns the Bhakta's love for the Divine. The sweet memory ...
... this refers to the Personal and Impersonal Divine, the question of the difference can hardly arise, because the Personal Divine (i.e. the Avatar) is not always there. It is only very rarely that the Divine becomes the Avatar to come on earth. I do not understand. The Personal Divine does not mean the Avatar. What I said was that the scission between the two aspects of the Divine is a creation ...
... disregard the personal Divine ignore something which is profound and essential. In X 's case there exists a conflict between his ideas of the Truth and his heart. But in following the heart in its purer impulses one follows something that is at least as precious as the mind's loyalty to its own conceptions of what the Truth may be. Many have had communion with the Personal Divine, through the ...
... the world. But if we go in for the Shiva-mantra as made effective in the past we shall hardly be Aurobindonians. Vaishnava bhakti has brought the sweetness and intensity and concreteness of the personal Divine into life and, as such, it is indispensable for us, human persons who have been doing the Integral Yoga under gurus whom we have believed to be the Divine embodied. But there has been a lot of ...
... the realisation of the static Atman a silence imposed by it on all the parts and then the emergence of the Psychic Being. Only when the Psychic Being with its intense movement of love for the Personal Divine takes charge of one, the dynamic freedom from the ego occurs. Even if the Atman is not realised, the Psychic Being in full play in the mental-vital-physical nature can remove the twisting and ...
... spiritual sense a concrete realisation is that which makes the thing realised more real, dynamic, intimately present to the consciousness than any physical thing can be. Such a realisation of the personal Divine or of the impersonal Brahman or of the self does not usually come at the beginning of a sadhana or in the first years or for many years. It comes so to a very few; mine came fifteen years afte1' ...
... is that which makes the thing realised more real, dynamic, intimately present to the consciousness than any physical thing can be. Such a concrete spiritual realisation whether of the personal Page 376 Divine or of the impersonal Brahman or of the Self does not, except in rare cases, come at or anywhere near the beginning of a sadhana, in the first years or for many years: one has to go deep ...
... possible the predominance of avidyā . It is by this primitive divisional principle that the Mind is enabled to regard for example the Impersonal as the Truth and the Personal as only a mask or the personal Divine as the greatest Truth and impersonality as only an aspect; it is so too that all the conflicting philosophies and religions arise, each exalting one aspect or potentiality of Truth presented to ...
... spiritual sense a concrete realisation is that which makes the thing realised more real, dynamic, intimately present to the consciousness than any physical thing can be. Such a realisation of the personal Divine or of the impersonal Brahman or of the Self does not usually come at the beginning of a sadhana or in the first years or for many years. It comes so to a very few; mine came fifteen years after ...
... absolutely still and peaceful ( gesture of listening to the above ). To try not to obstruct or distort what the Lord... ( Mother corrects herself ) what the Divine wants. That's all. And not a personal Divine: the Divine Consciousness at work in the world. Page 295 We know nothing, we know absolutely nothing, we are totally stupid really, but if we can be like this ( gesture, hands open ...
... Form, the intoxications of Name. From all that 1 have read I gather that Krishnamurti was a warm helpful person, but his teaching strikes at the very root of the soul's movement towards the Personal Divine or His representative the enlightened Guru. Throughout India's history the Master is the fount of the spiritual life. Krishnamurti, in a paradoxical gesture, says: "Refuse to have any teacher ...
... plausible frauds in the end. What, Page 1 for instance, can be more false than the assertion that Sri Aurobindo is all for an impersonal Brahman and gives no importance to the Personal Divine and man's relationship with Him of love and service? Self-surrender to the Divine Mother is the whole heart of Sri Aurobindo's Integral Yoga. He 1 has emphatically declared it as something "simple ...
... of the material sheath itself. The very cells of the body are impregnated with the radiant substance of the supreme spiritual consciousness; they live the life of the spiritual individual, the personal divine embodied in the individual. When the whole Page 289 process is gone through and the work clone, the individual body, physically too, shares in and attains the immortality of ...
... Knowledge, Power, Love and Skill Integral Personality Fundamental Experiences of the Yogi Experiences of the Witness Self, Cosmic Consciousness, Silent Self, Nirvana, Personal Divine, Supramental Consciousness and Power Yoga in the Veda, Upanishads, the Bhagavadgita, the Yoga Sutra, Yoga and Yogic Research; New Paths of Yoga Yoga and Knowledge of Sciences ...
... trying to be godly, but it seems he is now out of breath with his aspiration and has fallen back on his normal nature of the Asura. Man enshrines in himself the individualised Godhead, the personal Divine: the possibility of the incarnation of the Divine lies in him alone. Hence the struggle between the Gods and the Asuras for the possession of the human vessel. It was the intention of the ...
... laya in the Impersonal or on the contrary the impersonal disappear into the absolute reality of the supreme and divine Person; the impersonal in that view is only an attribute or power of the personal Divine. But at the summit of spiritual experience passing beyond mind one begins to feel the fusion of all these things into one. Consciousness, Existence, Ananda return to their indivisible unity, S ...
... two aspects of the Divine—the static Peace and the dynamic Force. In the end they unite. It is in the inactive Brahman that one merges if one seeks laya or Moksha. One can dwell in the Personal Divine but does not merge in Him. As for the Supreme, He holds in Himself the world-existence and it is in His Consciousness that it moves; so by entering into the Supreme one rises above subjection to ...
... of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality ...
... Divine—the Individual or Immanent, the Cosmic and the Transcendent—to stand out as separate realisations. Each by itself then appears sufficient to satisfy the yearning of the seeker. Alone with the personal Divine in the inner heart's illumined secret chamber, he can build his being into the Beloved's image and ascend out of fallen Nature to dwell with him in some heaven of the Spirit. Absolved in the cosmic ...
... inner mind, the inner vital, the inner subtle-physical. The second stage is the- innermost soul, the psychic being. Usually to go deep within is in our Yoga to reach this direct emanation of the Personal Divine. In a special sense we may speak of a third stage: the sheer impersonal unbounded Self Page 341 of selves, which is the same in everyone. But it cannot be strictly spoken of as ...
... Next we read: "To live in Mother and to know Mother's Will." Here is the same aspiration, with just the colour of a greater tendency to go inward into a devoted awareness of the personal Divine. A more Indian trait is evident. Maybe Champaklal, maybe Dyuman. Then: "Not to hinder the Mother in making the best possible out of you." It could have come very well ...
... being while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential. In Jawaharla's case there exists a conflict between his ideas Page 177 of the Truth and his heart in its purer impulses ...
... Don't you think your realisation of the Self helped you in your crucial moments of struggle, kept up your faith and love? That has nothing to do with love. Realisation of Self and love of the personal Divine are two different movements. My struggle has never been about the Self. All that is perfectly irrelevant to the question which concerns the Bhakta's love for the Divine. But the sweet memory ...
... of the material sheath itself. The very cells of the body are impregnated with the radiant substance of the supreme spiritual consciousness; they live the life of the spiritual individual, the personal divine embodied in the individual. When the whole Page 180 process is gone through and the work done, the individual body, physically too, shares in and attains the immortality of the soul ...
... is trying to be godly but it seems he is now out of breath with his aspiration and has fallen back on his normal nature of the Asura.¹ Man enshrines in him the individualised Godhead, the personal Divine: the possibility of the incarnation of the Divine lies in him alone. Hence the struggle between Gods and Asuras for the possession of the human vessel. It was the intention of the Mother to ...
... between the mortal and the immortal, the Infinite and the Finite, the Eternal and the Momentary, and the Divine too can come into him and become, so to say, his lower self. The individual or personal Divine leaves his home of all bliss—Vaikuntha—forgets himself and enters into this world of all misery; but this does not mean that he becomes wholly the Man of Misery: he encompasses all misery within ...
... between the mortal and the immortal, the Infinite and the Finite, the Eternal and the Momentary, and the Divine too can come into him and become, so to say, his lower self. The individual or personal Divine leaves his home of all bliss – Vaikuntha – forgets himself and enters into this world of all misery; but this does not mean that he becomes wholly the Man of Misery: he encompasses all misery within ...
... significance of the Son, the Father and the Holy Ghost? SRI AUROBINDO: The Son, I suppose, could be the individual Divine, the Divine in man—they speak of the Christ in man; the Father is the personal Divine, the ruler of the world; and perhaps the Holy Ghost is the Impersonal. But I don't understand what they mean by saying, "A sin against Christ and the Father is pardonable but that against the ...
... three possible realisations. If I realise only the Divine as that, not my personal self, which yet moves secretly all my personal being and which I can bring forward out of the veil, or if I build up the image of that Godhead in my members, it is a realisation but a limited one. If it is the Cosmic Godhead that I realise, losing in it all personal self, that is a very wide realisation, but I become... become a mere channel of the universal Power and there is no personal or divinely individual consummation for me. If I shoot up to the transcendental realisation only, I lose both myself and the world in the transcendental Absolute. If, on the other hand, my aim is none of these things by itself, but to realise and also to manifest the Divine in the world, bringing down for the purpose a yet unmanifested... European mystic experience. In essence it exists in all spiritual disciplines that recognise the omnipresence of the Divine-- in Indian Vedantic experience and in Mahomedan Yoga (not only the Sufi, but other schools also)-- the Mahomedans even speak of not two or three but many levels of the Divine until one reaches the Supreme. As for the idea in itself, surely there is a difference between the individual ...
... individual, not personal: the Divine Will. And it will become what it is supposed to be the day it feels there is no difference between itself and the Divine. That's all. All the rest is falsehood—false, false, false, and a falsehood that must disappear. There is only ONE reality, there is only ONE life, there is only ONE consciousness ( Mother lowers her fist sharply ): the Divine. ( Mother looks... by the ego—we exist by the Divine Will and not by the ego. The ego was a means—a centuries-old means. Centuries old. Now, it's worthless, it's time is over. It had its time, it had its usefulness—it's over, it's past, it's way past. Now... ( Mother lowers her fist sharply ): consciousness is the Divine; power is the Divine; action is the Divine; individuality is the Divine. And the body has understood... it, and then... ( gesture of looking from above ). Page 161 What I said is the Truth, and the ONLY remedy: to exist only for the Divine to exist only by the Divine to exist only to serve the Divine to exist only... by becoming divine. There you are. There isn't any "you," there isn't any "we must be patient," there isn't any "it will come in its own time," there isn't any ...
... peace and something to carry her through the trials of life—she is not ready for more. In sadhana it is not by the personal capacity that things are done. It is the Divine Power that works and if one makes oneself its instrument, even what is impossible for the personal capacity can be done. When one once enters into the true (Yogic) consciousness, then you see that everything can be... You say the Indian has his Yoga half done for him,—first, because he has his psychic much more directly open to the Transcendent Divine. Leaving out the adjective, (for it is not many who are by nature drawn to the Transcendent, most seek more readily the Personal, the Divine immanent here, especially if they can find it in a human body), there is there no doubt an advantage. It arises simply from the... attacks which should be rejected at once—for they repose on nothing but suggestions of self-distrust and incapacity which have no meaning, since it is by the Grace of the Divine and the aid of a Force greater than your own, not by personal capacity and worth that you can attain the goal of the sadhana. You have to remember that and dissociate yourself from these suggestions when they come, never accept ...
... well as an authentic modernist - how to keep Jesus as "Our Lord" even while leaping to the call of science's divine-seeming cosmos? In order not to look worshipfully at this World in spite of thrilling to its wonderfulness, Teilhard seeks to combine a Personal Creator God with a Divine Universal Presence in the creation. To do so he has to oppose a common practice of Jesus's partisans. They... the manner of Jesus's coming to be itself cosmic and still personal: he must appear as a Universal Presence and yet as substantially different from the Universe - the wonderful world must be seen to be a tremendous beauty with which he has adorned himself but with which he is not identified - it is divine by being his decoration and not divine in its own right. Thus does Teilhard strive to be... lit up in its depths by the onward attraction of a supreme "pole" at the same time personal and universal, an Omega Point pulling towards a future in which a super-organic super-conscious unification will take place on earth of a mankind converging upon a "Soul of the world" 45 that is both a Divine Centre and a Divine Milieu, a God who is, as Rideau 46 tells us in a phrase from Teilhard, "complete ...
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