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Purity and Purification Compilation (view source)

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All purification is a release, a delivery; for it is a throwing away of limiting, binding, obscuring imperfections and confusions: purification from desire brings the freedom of the psychic prana, purification from wrong emotions and troubling reactions the freedom of the heart, purification from the obscuring limited thought of the sense mind the freedom of the intelligence, purification from mere intellectuality the freedom of the gnosis. But all this is an instrumental liberation. The freedom of the soul, mukti, is of a larger and more essential character; it is an opening out of mortal limitation into the illimitable immortality of the Spirit. <ref> http://incarnateword.in/cwsa/24/the-liberation-of-the-spirit#p1 </ref>

In other words, purification must not be understood in any limited sense of a selection of certain outward kinetic movements, their regulation, the inhibition of other action or a liberation of certain forms of character or particular mental and moral capacities. These things are secondary signs of our derivative being, not essential powers and first forces. We have to take a wider psychological view of the primary forces of our nature. We have to distinguish the formed parts of our being, find out their basic defect of impurity or wrong action and correct that, sure that the rest will then come right naturally. We have not to doctor symptoms of impurity, or that only secondarily, as a minor help, but to strike at its roots after a deeper diagnosis. <ref>http://incarnateword.in/cwsa/24/the-instruments-of-the-spirit#p2</ref>

To rid the prana of desire and incidentally to reverse the ordinary poise of our nature and turn the vital being from a troublesomely dominant power into the obedient instrument of a free and unattached mind, is then the first step in purification. As this deformation of the psychical prana is corrected, the purification of the rest of the intermediary parts of the antaḥkaraṇa is facilitated, and when that correction is completed, their purification too can be easily made absolute. <ref>http://incarnateword.in/cwsa/24/purification-the-lower-mentality#p7</ref>

The systematic purification of the whole being for an integral reflection and taking in of the divine reality can only be done by the special methods of Yoga. Its absolute concentration has to take the place of the dispersed concentrations of the lower knowledge; the vague and ineffective identification which is all the lower knowledge can bring, has to be replaced by the complete, intimate, imperative and living union which Yoga brings. <ref>http://incarnateword.in/cwsa/23/the-higher-and-the-lower-knowledge#p9</ref>

It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be. It is this poured out into acts that could alone create a harmony in the world and a true unity between all its creatures; all else strives in vain towards that end so long as Divine Love has not disclosed itself as the heart of the delivered manifestation in terrestrial Nature. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p14</ref>

It has been seen that a most effective way of purification is for the mental Purusha to draw back, to stand as the passive witness and observe and know himself and the workings of Nature in the lower, the normal being; but this must be combined, for perfection, with a will to raise the purified nature into the higher spiritual being. <ref>http://incarnateword.in/cwsa/24/the-action-of-the-divine-shakti#p7</ref>

...you must add the Force of spiritual purification which is such an absolutely perfectly constructive force that nothing that's in the least destructive can survive there. If you have this Force at your disposal or if you can ask for it and get it, you direct it on the spot and the adverse force usually runs away immediately, for if it happens to be in the midst of this Force it gets dissolved, it disappears; for no force of disintegration can survive within this Force; therefore disintegration disappears and with it that also disappears. It can be changed into a constructive force, that is possible, or it may be simply dissolved and reduced to nothing. And with that not only is the illness cured, but all possibility of its return is also eliminated. You are cured of the illness once for all, it never comes back. <ref>http://incarnateword.in/cwm/05/22-july-1953#p62</ref>

Very often the earlier stage of the sadhana is successful, because there is an opening of the mind to first workings of the Force—afterwards the lower vital consciousness and the physical rise up and if these are not ready or inclined for the sadhana, it ceases. The sadhaka has first to purify and open them and call in the Force to work there and make all ready until he can bring the true consciousness and experience there. Yoga implies a long and difficult work and one must be ready to accept the necessity of years of preparation and purification and increasing consecration before the greater results can come. <ref>http://incarnateword.in/cwsa/29/purity#p7</ref>

''' Purification before Perfection '''

== What to Purify? ==

In other words, purification must not be understood in any limited sense of a selection of certain outward kinetic movements, their regulation, the inhibition of other action or a liberation of certain forms of character or particular mental and moral capacities. These things are secondary signs of our derivative being, not essential powers and first forces. We have to take a wider psychological view of the primary forces of our nature. We have to distinguish the formed parts of our being, find out their basic defect of impurity or wrong action and correct that, sure that the rest will then come right naturally. We have not to doctor symptoms of impurity, or that only secondarily, as a minor help, but to strike at its roots after a deeper diagnosis. <ref>http://incarnateword.in/cwsa/24/the-instruments-of-the-spirit#p2</ref>

=== Purification of Heart ===

The purification of the heart is the central necessity, but a purification of the mind, vital and physical is also called for. But the most important thing for purification of the heart is an absolute sincerity. No pretence with oneself, no concealment from the Divine or oneself or the Guru, a straight look at one's nature and one's movements, a straight will to make them straight. It does not so much matter if it takes time; one must be prepared to make it one's whole life-task to seek the Divine. Purifying the heart means after all a pretty considerable achievement and it is no use getting despondent, despairful etc. because one finds things in oneself that still need to be changed. <ref>http://incarnateword.in/cwsa/30/the-danger-of-the-ego-and-the-need-of-purification#p42</ref>

It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be. It is this poured out into acts that could alone create a harmony in the world and a true unity between all its creatures; all else strives in vain towards that end so long as Divine Love has not disclosed itself as the heart of the delivered manifestation in terrestrial Nature. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p14</ref>

=== Purification of Mind ===

It has been seen that a most effective way of purification is for the mental Purusha to draw back, to stand as the passive witness and observe and know himself and the workings of Nature in the lower, the normal being; but this must be combined, for perfection, with a will to raise the purified nature into the higher spiritual being. <ref>http://incarnateword.in/cwsa/24/the-action-of-the-divine-shakti#p7</ref>

These adverse forces are connected with sexual desire. They live on the energy wasted when the act takes place. And even a thought, a mental or vital desire is sufficient to let them come in and settle in the atmosphere. Thus it is in the mind itself that the purification must take place. <ref>http://incarnateword.in/cwm/15/adverse-forces#p20</ref>

To rid the prana of desire and incidentally to reverse the ordinary poise of our nature and turn the vital being from a troublesomely dominant power into the obedient instrument of a free and unattached mind, is then the first step in purification. As this deformation of the psychical prana is corrected, the purification of the rest of the intermediary parts of the antaḥkaraṇa is facilitated, and when that correction is completed, their purification too can be easily made absolute. <ref>http://incarnateword.in/cwsa/24/purification-the-lower-mentality#p7</ref>

=== Purification of Experience ===

There was a third thing?... Yes, you must not cherish the illusion that if you want to follow the straight path, if you are modest, if you seek purity, if you are disinterested, if you want to lead a solitary existence and have a clear judgment, things will become easy.... It is quite the contrary! When you begin to advance towards inner and outer perfection, the difficulties start at the same time. <ref>http://incarnateword.in/cwm/03/impurity#p29</ref>

~~Doing evil~~Very often the earlier stage of the sadhana is successful, ~~one harms oneself; avoiding evil~~because there is an opening of the mind to first workings of the Force—afterwards the lower vital consciousness and the physical rise up and if these are not ready or inclined for the sadhana, it ceases. The sadhaka has first to purify and open them and call in the Force to work there and make all ready until he can bring the true consciousness and experience there. Yoga implies a long and difficult work and one ~~purifies oneself; purity~~ must be ready to accept the necessity of years of preparation and purification and ~~impurity depend on ourselves; no one~~ increasing consecration before the greater results can ~~purify another~~come. <ref>http://incarnateword.in/~~cwm~~cwsa/0329/~~the-ego~~purity#p9p7</ref>

No protection, no Grace can save those who refuse the indispensable purification. <ref>http://incarnateword.in/cwm/08/15-august-1956#p6</ref>

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