=What Is Oneness?=
==Oneness As Divine==
…All are linked together by a secret Oneness.
…. Sri Aurobindo says there is a oneness in Matter, a oneness in the manifestation, a oneness in substance, and that there is necessarily an interchange.<ref>http://incarnateword.in/cwm/08/29-february-1956#p42</ref>
.... it is a purely conceptive—a spiritually, not a mentally conceptive difference ending in a practical distinction, which creates the series descending from Spirit through Mind to Matter and ascending again from Matter through Mind to Spirit. But the real oneness is never abrogated, and, when we get back to the original and integral view of things, we see that it is never even truly diminished or impaired, not even in the grossest densities of Matter. <ref>http://incarnateword.in/cwsa/21/the-knot-of-matter#p3</ref>
… the Divine is beyond our oppositions of ideas, beyond the logical contradictions we make between his aspects. He is not, we have seen, bound and restricted by exclusive unity; his oneness realises itself in infinite variation and to the joy of that love has the completest key, without therefore missing the joy of the unity. <ref>http://incarnateword.in/cwsa/24/love-and-the-triple-path#p9</ref>
On the higher spiritual planes there is no ego, because the oneness of the Divine is felt, but there may be the sense of one's true person or individual being—not ego, but a portion of the Divine.
The Divine's love is that which comes from above poured down from the Divine Oneness and its Ananda on the being—psychic love is a form taken by divine love in the human being according to the needs and possibilities of the human consciousness.
The Divine acts with a mighty power in the myriad workings of the universe, but with the supporting light and force of an imperturbable oneness, freedom and peace.
Sri Aurobindo insisted rather on Oneness: he used to say that even what we consider to be the worst adversaries are still a form of the Supreme, which, deliberately or not, consciously or not, helps in the general transformation. This seems to me vaster, deeper, more comprehensive.
The oneness with all in its basis is something self-existent and self-content which does not need expression. When it does express itself as love, it is something wide and universal, untroubled and firm even when it is intense. This is in the basic cosmic oneness. There is also the surface cosmic consciousness which is an awareness of the play of cosmic forces—here anything may rise, sex also. It is this part that needs the perfect psychisation, otherwise one cannot even hold, contain and deal with it in the proper way.
The consciousness of oneness is something behind all life and all forms of affection come …, and they get changed, mixed, perverted when the vital takes up the action of the force of Love of whose true or divine nature it is unconscious.
…the real oneness is never abrogated, and, when we get back to the original and integral view of things, we see that it is never even truly diminished or impaired, not even in the grossest densities of Matter. Brahman is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman. If indeed Matter were cut off from Spirit, this would not be so; but it is, as we have seen, only a final form and objective aspect of the divine Existence with all of God ever present in it and behind it.
The integral knowledge … arrives at a different kind of absoluteness in its vision of the unity. It finds the same oneness in the Unmanifest and the Manifest, in the Impersonal and the Personal, in Nirguna and Saguna, in the infinite depths of the universal silence and the infinite largeness of the universal action. It finds the same absolute oneness in the Purusha and the Prakriti; in the divine Presence and the works of the divine Power and Knowledge; in the eternal manifestness of the one Purusha and the constant manifestation of the many Purushas; in the inalienable unity of Sachchidananda keeping constantly real to itself its own manifold oneness and in the apparent divisions of mind, life and body in which oneness is constantly, if secretly real and constantly seeks to be realised. All unity is to it an intense, pure and infinite realisation, all difference an abundant, rich and boundless realisation of the same divine and eternal Being.<ref>http://incarnateword.in/cwsa/23/oneness#p2</ref>
==Individual And Oneness==
We regard the spirit in man not as solely an individual being travelling to a transcendent unity with the Divine, but as a universal being capable of oneness with the Divine in all souls and all Nature and we give this extended view its entire practical consequence.
… this is the truth in Nature, that this ego which thinks itself a separate independent being and claims to live for itself, is not and cannot be independent nor separate, nor can it live to itself even if it would, but rather all are linked together by a secret Oneness.
The self, Atman, is in its nature either transcendent or universal (Paramatma, Atma); when it individualises and becomes a central being, it is then the Jivatman.
The Jivatman feels his oneness with the universal but at the same time his central separateness as a portion of the Divine.
From the minute you become conscious of the Unity—unity of Force, unity of Consciousness and unity of Will—well, you no longer have the perception which makes you quite separate from others….
… you do not know what goes on in them [others], they are strangers to you, you are shut up as it were in your own skin, and have no contact with others except quite externally and superficially. But this happens precisely because you have not realised in yourself the perception of this oneness of Consciousness, Force and Will—even of material vibrations.
All unity between creatures is in its essence a self-finding, a fusion with that from which we have separated, a discovery of one's self in others.
A sadhaka is one who is doing sadhana to attain union with the divine consciousness. A Yogi is one who is already living in some kind of oneness with the Divine, not in the ordinary consciousness.
The spiritual consciousness is that in which you realise the Divine, the Self, the cosmic oneness as the constant living contact with these things.
This infinite and eternal Self of things is an omnipresent Reality, one existence everywhere; it is a single unifying presence and not different in different creatures; it can be met, seen or felt in its completeness in each soul or each form in the universe.
Individualization, in its feeling or perception or impression, in its sense of separate individuality, has no lasting truth. It continues to exist (how should I put it?) in all its power and all its knowledge, but with the sense of Oneness. <ref>http://incarnateword.in/agenda/09/june-29-1968#p22</ref>
Oneness means identity in origin; but in the manifestation each entity follows its own path of conscious return to the Oneness.
All true love and all sacrifice are in their essence Nature's contradiction of the primary egoism and its separative error; it is her attempt to turn from a necessary first fragmentation towards a recovered oneness.
The being is here on the physical plane although in touch with the mental and vital. The being that is the individual consciousness has to ascend and become conscious of all the planes (vital, mental and those above the mental) until it reaches the Divine Oneness which is above all the planes and from which they emerge.
A mental or vital sense of oneness has not the same essentiality or the same effect as a spiritual realisation of oneness—just as the mental perception of the Divine is not the same thing as the spiritual realisation. The consciousness of one plane is different from the consciousness of another. Spiritual and psychic love are different from mental, vital or physical love—so with everything else. So too with the perception of oneness and its effects. That is why the different planes have their importance; otherwise their existence would have no meaning.
Cosmic love depends on the realisation of oneness of self with all. Psychic love or feeling for all can exist without this realisation.
All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.
There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness.
The psychic being is the soul or spark of the Divine developing a form of itself in the evolution which travels from life to life. The Jivatma and the soul are the same, but in two different statuses. The Jivatma is the Ansha of the Divine standing above the consciousness as the individual self and unchanged by the evolution—the soul is the same descended into the evolution and developing its consciousness from life to life until in the opening of knowledge the psychic being realises its oneness with the self above.
There is the sense of Oneness, that every movement of the consciousness has repercussions everywhere, in all consciousnesses because there is only one consciousness, and the distortions are different; it's the distortions that make for diversity.
For these three are aspects of the one Existence. The first is based upon that self-knowledge which, in our human realisation of the Divine, the Upanishad describes as the Self in us becoming all existences; the second on that which is described as seeing all existences in the Self; the third on that which is described as seeing the Self in all existences. The Self becoming all existences is the basis of our oneness with all; the Self containing all existences is the basis of our oneness in difference; the Self inhabiting all is the basis of our individuality in the universal.
The spirit, the fundamental soul remain the same, even while the Shakti of knowledge, will, action, love does its work and assumes the various forms needed for its work.
The oneness of the Infinite is not something limited, fettered to its unity; it is capable of an infinite multiplicity. The Supreme Reality is an Absolute not limited by either oneness or multiplicity but simultaneously capable of both; for both are its aspects, although the oneness is fundamental and the multiplicity depends upon the oneness.
"The spiritual life reveals the one essence in all, but reveals too its infinite diversity; it works for diversity in oneness and for perfection in that diversity."
… we actually see … the universal law of existence where oneness is always the basis with an endless multiplicity and difference in the oneness; as for instance there is one mankind but many kinds of man, one thing called leaf or flower but many forms, patterns, colours of leaf and flower. Through this we can look back into one of the fundamental secrets of existence, the secret which is contained in the one Reality itself.
A Reality of Oneness manifesting itself in a reality of numberless forms and powers of its being is what we confront everywhere. There is no doubt in its process a mystery, even a magic, but there is nothing to show that it is a magic of the unreal and not a working of a Consciousness and Force of being of the omnipotent Real, a self-creation operated by an eternal self-knowledge.
That may be the supreme miracle the Divine is trying to achieve: separation—an existing fact—and the state of consciousness of Oneness.
Harmony is the natural rule of the spirit, it is the inherent law and spontaneous consequence of unity in multiplicity, of unity in diversity, of a various manifestation of oneness.
Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous.
The accomplished sense of Unity is not that in which all are regarded as parts of one whole, waves of one sea, but that in which each as well as the All is regarded wholly as the Divine, wholly as our Self in a supreme identity.
… the absolute reality of the Absolute must be, not a rigid indeterminable oneness, not an infinity vacant of all that is not a pure self-existence attainable only by the exclusion of the many and the finite, but something which is beyond these definitions, beyond indeed any description either positive or negative. All affirmations and negations are expressive of its aspects, and it is through both a supreme affirmation and a supreme negation that we can arrive at the Absolute.
And in the end all becomes a form of a luminous spiritual … in which one's own action becomes an inseparable part of the action of all, is not divided from it, but feels perfectly every relation as a relation with God in all in the complex terms of his universal oneness.
All things here are the one and indivisible eternal transcendent and cosmic Brahman that is in its seeming divided in things and creatures; in seeming only, for in truth it is always one and equal in all things and creatures and the division is only a phenomenon of the surface.
In fact, the Brahman is one not only in a featureless oneness beyond all relation, but in the very multiplicity of the cosmic existence. Aware of the works of the dividing mind but not itself limited by it, It finds its oneness as easily in the many, in relations, in becoming as in any withdrawal from the many, from relations, from becoming. <ref>http://incarnateword.in/cwsa/22/reality-and-the-integral-knowledge#p10</ref>
In the perfect sense of Oneness and in the consciousness of Oneness there is room for the objective, for objectivity—one doesn't destroy the other, not at all.
It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.
Oneness finds itself infinitely in what seems to us to be a falling away from its oneness, but is really an inexhaustible diverse display of unity. This is the miracle, the Maya of the universe, yet perfectly logical, natural and a matter of course to the self-vision and self-experience of the Infinite. <ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p17</ref>
For the Maya of Brahman is at once the magic and the logic of an infinitely variable Oneness; if, indeed, there were only a rigid monotone of limited oneness and sameness, there would be no place for reason and logic, for logic consists in the right perceptions of relations: the highest work of reason is to find the one substance, the one law, the cementing latent reality connecting and unifying the many, the different, the discordant and disparate.
All universal existence moves between these two terms, a diversification of the One, a unification of the many and diverse, and that must be because the One and the Many are fundamental aspects of the Infinite.
It is this truth of the consciousness of the Infinite that creates the possibility of all relations between the many and the One, among which the realisation of oneness by the mind, the presence of oneness in the heart, the existence of oneness in all the members is a highest peak, and yet it does not annul but confirms all the other personal relations and gives them their fullness, their complete delight, their entire significance. This too is the magic, but also the logic of the Infinite.
.All life, spiritual, mental or material, is the play of the soul with the possibilities of its nature; for without this play there can be no self-expression and no relative self-experience. Even, then, in our realisation of all as our larger self and in our oneness with God and other beings, this play can and must persist, unless we desire to cease from all self-expression and all but a tranced and absorbed self-experience. But then it is in the individual being that this trance or this liberated play is realised; the trance is this mental being's immersion in the sole experience of unity, the liberated play is the taking up of his mind into the spiritual being for the free realisation and delight of oneness. …
The Supramental Consciousness is not only a Knowledge, a Bliss, an intimate Love and Oneness, it is also a Will, a principle of Power and Force, and it cannot descend till the element of Will, of Power, of Force in this manifested Nature is sufficiently developed and sublimated to receive and bear it.
The supramental eye can see a hundred meeting and diverging motions in one glance and envelop in the largeness of its harmonious vision of Truth … Truth to the supramental sight is at once single and infinite and the complexities of its play serve to bring out with an abundant ease the rich significance of the Eternal's many-sided oneness." <ref>http://incarnateword.in/agenda/10/november-29-1969#p52</ref>
In the supramental consciousness, there are no problems—the problem is created by the division set up by the Mind. The Supramental sees the Truth as a single whole and every thing falls into its place in that whole.
Mental nature and mental thought are based on a consciousness of the finite; supramental nature is in its very grain a consciousness and power of the Infinite. Supramental Nature sees everything from the standpoint of oneness and regards all things, even the greatest multiplicity and diversity, even what are to the mind the strongest contradictions, in the light of that oneness; its will, ideas, feelings, sense are made of the stuff of oneness, its actions proceed upon that basis.
The human being is climbing out of the ignorance and when he ascends into the supramental nature, ... He will enjoy there the full essential light, power, Ananda of the infinite self by oneness with the Spirit, but in the dynamical expression it must determine and individualise itself according to the nature of the self-expression which the transcendent and universal Spirit seeks in the Jiva.
Beyond the supramental plane of consciousness which is an intermediate step from overmind and mind to the complete experience of Sachchidananda, are the greatest heights of the manifested Spirit: here surely existence would not at all be based on the determination of the One in multiplicity, it would manifest solely and simply a pure identity in oneness. But the supramental truth-consciousness would not be absent from these planes, for it is an inherent power of Sachchidananda: the difference would be that the determinations would not be demarcations, they would be plastic, interfused, each a boundless finite.
The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; … there is a height where the three live eternally in each other, on that height they are blissfully joined in a nodus of their harmonised oneness.
In the Overmind itself there is not this confusion, for the Overmind knows the One as the support, essence, fundamental power of all things, but in the dynamic play proper to it it lays emphasis on its divisional power of multiplicity and seeks to give each Power or Aspect its full chance to manifest, relying on the underlying Oneness to prevent disharmony or conflict.
This peculiar security of Overmind is however not transferable to the lower planes of consciousness which it supports and governs, because as one descends in the scale the stress on division and multiplicity increases and in the Mind the underlying oneness becomes vague, abstract, indeterminate and indeterminable and the only apparent concreteness is that of the phenomenal which is by its nature a form and representation—the self-view of the One has already begun to disappear.
The Overmind follows out diversities and divergent possibilities on their own lines of divergence: …it accepts and even encourages contradictions, but obliges them to support each other's existence so that there may be divergent roads of being and consciousness and experience that lead away from the One and from each other but still maintain themselves on the Oneness and can lead back again each on its own path to the Oneness.
.... Truly, the sign of the Supermind is Oneness. Not a sum of a lot of different things, but, on the contrary, a Oneness... at play with Itself.
Supermind therefore proceeds by a double faculty of comprehensive and apprehensive knowledge; proceeding from the essential oneness to the resultant multiplicity, it comprehends all things in itself as itself the One in its manifold aspects and it apprehends separately all things in itself as objects of its will and knowledge.
In the mind the action of intelligence involves, at the outset, separation and otherness between the knower, knowledge and the known; but in the supermind its movement still takes place in the infinite identity or at least in the cosmic oneness.
The fundamental nature of this supermind is that all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings, even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness.
…the Supermind works otherwise. … In this comprehensive knowledge there is no independent centre of existence, no individual separated ego such as we see in ourselves; the whole of existence is to its self-awareness an equable extension, one in oneness, one in multiplicity, one in all conditions and everywhere. Here the All and the One are the same existence; the individual being does not and cannot lose the consciousness of its identity with all beings and with the One Being; for that identity is inherent in supramental cognition, a part of the supramental self-evidence.
The supermind sees directly the spirit and essence, the face and body, the result and action, the principles and dependences of the truth as one indivisible whole, …the variations of the spirit in the light of its identities, its apparent divisions in the truth of its oneness.
The supermind acting through sense feels all as God and in God, all as the manifest…. Nothing exists independently to its sense, but all is felt as one being and movement and each thing as indivisible from the rest and as having in it all the Infinite, all the Divine. This supramental sense has the direct feeling and experience, not only of forms, but of forces and of the energy and the quality in things and of a divine substance and presence which is within them ... Nothing to the supramental sense is really finite: it is founded on a feeling of all in each and of each in all…
Mind is a subordinate power of Supermind which takes its stand in the standpoint of division, actually forgetful here of the oneness behind though able to return to it by reillumination from the supramental…
The entire material sensation is supramentalised and it becomes aware, directly and with a physical participation and, finally, a unity with the subtler instrumentation, of forces and movements and the physical, vital, emotional, mental vibrations of things and beings and feels them all not only spiritually or mentally but physically in the self and as movements of the one self in these many bodies. The wall that the limitations of the body and its senses have built around us is abolished even in the body and the senses and there is in its place the free communication of the eternal oneness. All sense and sensation becomes full of the divine light, the divine power and intensity of experience, a divine joy, the delight of the Brahman. … All sensation becomes Ananda.
=Why Do We Seek Oneness?=