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Oneness
=How Do We Reach Oneness?=
== The Path Towards Oneness==
 
Unity does not come from any exterior disposition, but by becoming conscious of the eternal Oneness. <ref>http://incarnateword.in/cwm/15/human-unity#p75</ref>
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It is as though there were innumerable doors or paths by which one could reach the Divine. So when one approaches he does so from a certain angle, he enters by a certain door, but as soon as he has gone right in, he realises that it is a single oneness, it is only the path leading to it or the particular approach which is different. <ref>http://incarnateword.in/cwm/07/6-july-1955#p6</ref>
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Essentially, you must be able to find this oneness with the Divine in all forms, all aspects, in every way that has been used to reach Him. And you must go beyond that and find a new way. <ref>http://incarnateword.in/cwm/08/1-august-1956#p9</ref>
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It all practically comes down to a capacity to spread the experience, or to INCLUDE things in the experience (it's the same thing). You really have to forget this business of one person and then another, one thing and then another.... Even if you can't realize it concretely, at least imagine that there is but ONE thing, excessively complex, and (depending on the case) one experience taking place in one spot, or spreading out like oil on water, or embracing everything. This is all very approximate, but it's the only way the thing can be understood. And the sole explanation for "contagion" is in that Oneness.<ref>http://incarnateword.in/agenda/03/june-9-1962#p8</ref>
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In the last analysis, it is always the same summit—the divine oneness which is behind all things—but everyone will reach his own summit, that is, through his own nature and own way of manifesting the divine unity. … each one represents a special way of having a relation with the Divine and manifesting the Divine. You don't need to follow another's path! You must follow your own path and it is by this path that you will reach the summit, which is one, but found by your own route. The goal is beyond the summits—the goal is one and beyond the summits—but one may attain this summit each by his own road, climbing his own mountain, not the mountain of another. <ref>http://incarnateword.in/cwm/04/23-april-1951#p2</ref>
 
==By Freeing Oneself From The Limited Ego ==
 
… limitation of the universal "I" in the divided ego-sense constitutes our imperfect individualised personality. But when the ego transcends the personal consciousness, it begins to include and be overpowered by that which is to us superconscious; it becomes aware of the cosmic unity and enters into the Transcendent Self which here cosmos expresses by a multiple oneness.
<ref>http://incarnateword.in/cwsa/21/the-destiny-of-the-individual#p16</ref>
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What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. It is this which makes possible the Divine Life. … the disappearance of the false separative individuality is a necessary condition for our realising and living in our true eternal being, living divinely in the Divine. But this we can do in the world and in life. <ref>http://incarnateword.in/cwsa/29/a-realistic-adwaita#p16</ref>
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… if our aim is a spiritual release or a spiritual fulfilment, then the exceeding of this little mould of ego is imperative. In human egoism and its satisfaction there can be no divine culmination and deliverance. A certain purification from egoism is the condition even of ethical progress and elevation, for social good and perfection; much more is it indispensable for inner peace, purity and joy. But a much more radical deliverance, not only from egoism but from ego-idea and ego-sense, is needed if our aim is to raise human into divine nature….To recover what is lost we must break out of the walls of ego. The ego must either disappear in impersonality or fuse into a larger I: it must fuse into the wider cosmic "I" which comprehends all these smaller selves or the transcendent of which even the cosmic self is a diminished image. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p2</ref>
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… the ego cannot have it, because it is in its very nature separative and because even with regard to ourselves, to our own psychological existence it is a false centre of unity; for it tries to find the unity of our being in an identification with a shifting mental, vital, physical personality, not with the eternal self of our total existence. Only in the spiritual self can we possess the true unity; for there the individual enlarges to his own total being and finds himself one with universal existence and with the transcending Divinity. <ref>http://incarnateword.in/cwsa/24/the-liberation-of-the-spirit#p7</ref>
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So long as one is not free from the ego sense, there can be no real freedom. The seat of the ego is said to be in the buddhi; it is an ignorance of the discriminating mind and reason which discriminate wrongly and take the individuation of mind, life and body for a truth of separative existence and are turned away from the greater reconciling truth of the oneness of all existence. <ref>http://incarnateword.in/cwsa/24/the-liberation-of-the-spirit#p5</ref>
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…a deliverance from the limiting and imprisoning ego is the first elementary step towards the being of the gnosis; for so long as we live in the ego, it is idle to hope for this higher reality, this vast self-consciousness, this true self-knowledge. The least reversion to ego-thought, ego-action, ego-will brings back the consciousness tumbling out of such gnostic Truth as it has attained into the falsehoods of the divided mind-nature. <ref>http://incarnateword.in/cwsa/23/the-conditions-of-attainment-to-the-gnosis#p4</ref>
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One has to get rid of selfishness and ego, not in this way, but by selfless service of the Divine and by merging the ego in the Divine Consciousness, submitting the personal will to the Divine Will, calling into the being the Divine Peace, Purity, Oneness, Knowledge, Light, Ananda, replacing the ego by the psychic being devoted and surrendered to the Divine.<ref>http://incarnateword.in/cwsa/28/morality-and-yoga#p31</ref>
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Even if there is no consciousness of ego in the higher parts where oneness of all things has been realised, it does not follow that in the lower parts ego has been abolished. It can on the contrary become very strong and the actions can be very egoistic even while the mind is thinking "I have no ego."
<ref>http://incarnateword.in/cwsa/31/ego-and-its-forms#p79</ref>
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The true solution can intervene only when by our spiritual growth we can become one self with all beings, know them as part of our self, deal with them as if they were our other selves; for then the division is healed, … even oneness with others is not enough by itself, if it is a oneness with their ignorance… Our oneness with others must be fundamental, not a oneness with their minds, hearts, vital selves, egos…but a oneness in the soul and spirit, and that can only come by our liberation into soul-awareness and self-knowledge. <ref>http://incarnateword.in/cwsa/21/the-origin-and-remedy-of-falsehood-error-wrong-and-evil#p34</ref>
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When we live in the spirit, then we not only know, but are this truth of our being. The individual then enjoys in the spirit, in the bliss of the spirit, his oneness with the universal existence, his oneness with the timeless Divine and his oneness with all other beings and that is the essential sense of a spiritual liberation from the ego. But the moment the soul leans towards the mental limitation, there is a certain sense of spiritual separativeness which has its joys, but may at any moment lapse into the entire ego-sense, ignorance, oblivion of oneness. <ref>http://incarnateword.in/cwsa/24/the-liberation-of-the-spirit#p6</ref>
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To get rid of this separativeness an attempt is made to absorb oneself in the idea and realisation of the Divine, … The way proposed for the integral Yoga is a lifting up and surrender of the whole being to him, by which not only do we become one with him in our spiritual existence, but dwell too in him and he in us, so that the whole nature is full of his presence and changed into the divine nature; we become one spirit and consciousness and life and substance with the Divine and at the same time we live and move in and have a various joy of that oneness. This integral liberation from the ego into the divine spirit and nature can only be relatively complete on our present level, but it begins to become absolute as we open to and mount into the gnosis. This is the liberated perfection.
<ref>http://incarnateword.in/cwsa/24/the-liberation-of-the-spirit#p6</ref>
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As the universalised spiritual individual sheds the limited personality, the ego, as he rises beyond mind to a completer knowledge in Supernature, the conflicting ideals of the mind must fall away from him, but what is true behind them will remain in the life of Supernature… …the affirmation of the Divine in himself and a sense of the Divine in others and the sense of oneness with humanity, with all other beings, with all the world because of the Divine in them and a lead towards a greater and better affirmation of the growing Reality in them will be part of his life action. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p51</ref>
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The sign of the immersion of the embodied soul in Prakriti is the limitation of consciousness to the ego. The vivid stamp of this limited consciousness can be seen in a constant inequality of the mind and heart and a confused conflict and disharmony in their varied reactions to the touches of experience ... It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Nature.
<ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-the-way-of-the-gita#p17</ref>
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… in reality, when we come to an integral self-knowledge, we find that we are not limited, for we also are infinite. Our ego is only a face of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to unity with all things and upward to oneness with the transcendent Divine Infinity. Thus our ego, which seems to be a limitation of existence, is really a power of infinity …This fundamental world-fact of ego and apparent division and their separative workings in the world existence is no denial of the Divine Nature of unity and indivisible being; they are the surface results of an infinite multiplicity which is a power of the infinite Oneness. <ref>http://incarnateword.in/cwsa/21/the-divine-and-the-undivine#p14</ref>
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All this existence can therefore be approached by a Yoga of positive and active in place of the negative and passive equality. This requires, first, a new knowledge which is the knowledge of unity,—to see all things as oneself and to see all things in God and God in all things….. There must be an identification of myself with the self of the universe, a vision and a feeling of oneness with all creatures, a perception of all forces and energies and results as the movement of this energy of my self and therefore intimately my own; not, obviously, of my ego-self which must be silenced, eliminated, cast away,—otherwise this perfection cannot come,—but of a greater impersonal or universal self with which I am now one. <ref>http://incarnateword.in/cwsa/24/the-way-of-equality#p8</ref>
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… the Jivanmukta feels no bondage [in work]. In all work and action, he feels perfectly free, because the work is not done by him personally (there is no sense of limited ego) but by the cosmic Force. The limitations of the work are those put by the cosmic Force itself on its own action. He himself lives in communion of oneness with the Transcendent which is above the cosmos and feels no limitation.
<ref>http://incarnateword.in/cwsa/29/becoming-conscious-in-work#p58</ref>
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The Divine appears to us here in one view as an equal, inactive and impersonal Witness Spirit … This Witness Spirit, this immobile Self in things, seems to will nothing and determine nothing; yet we become aware that his very passivity, his silent presence compels all things to travel even in their ignorance towards a divine goal and attracts through division towards a yet unrealised oneness. … In him we no longer stand separate, but lose our active ego in the universal movement, even as by the Witness who is without qualities and for ever unattached and unentangled, we lose our static ego in the universal peace.
<ref>http://incarnateword.in/cwsa/23/the-master-of-the-work#p20</ref>
 
==Knowledge, Will And Love==
 
===Bhakti/ Love For Divine===
 
I would myself say that bliss and oneness are the essential condition of the absolute reality and love as the most characteristic dynamic power of bliss and oneness must support fundamentally and colour their activities; …
<ref>http://incarnateword.in/cwsa/28/philosophical-thought-and-yoga#p27</ref>
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It is the love of the Divine that saves, not a love turned towards human beings. When the Divine Consciousness is there, then there comes based on the love of the Divine a true love and oneness for all beings. But that does not act separately from the Divine but only according to the Divine Mother's will and in her service.
<ref>http://incarnateword.in/cwsa/28/morality-and-yoga#p31</ref>
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… the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it with the heart and in the psychic being, and this means a delight in the One and in all existences in the world in him, a love of God and all beings.
<ref>http://incarnateword.in/cwsa/24/the-power-of-the-instruments#p12</ref>
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… the most intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. …At once, emerging, it is ready and eager to break all the old ties and imperfect emotional activities and replace them by a greater spiritual Truth of love and oneness. …It… calls down the entire truth of divine Love to heal these malformations, to deliver mental, vital, physical love from their insufficiencies or their perversions and reveal to them their true abounding share of the intimacy and the oneness, the ascending ecstasy and the descending rapture. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-i#p23</ref>
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An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine—not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness.
<ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p9</ref>
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Love is a passion and it seeks for two things, eternity and intensity … between human being and human being demands the most and, even while reaching the greatest intensities, is still the least satisfied, because only in the Divine can it find its real and its utter satisfaction. Therefore it is here most that the turning of human emotion God-wards finds its full meaning and discovers all the truth of which love is the human symbol… by oneness it returns in the Ananda of the divine existence where love is absolute, eternal and unalloyed.
<ref>http://incarnateword.in/cwsa/24/the-godward-emotions#p13</ref>
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The way of devotion in the integral synthetic Yoga will take the form of a seeking after the Divine through love and delight and a seizing with joy on all the ways of his being. … It may start from knowledge or it may start from works, but it will then turn knowledge into a joy of luminous union with the being of the Beloved and turn works into a joy of the active union of our being with the will and the power of being of the Beloved. Or it may start directly from love and delight; it will then take both these other things into itself and will develop them as part of the complete joy of oneness. <ref>http://incarnateword.in/cwsa/24/the-ananda-brahman#p1</ref>
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By knowledge we seek unity with the Divine in his conscious being: by works we seek also unity with the Divine in his conscious being, not statically, but dynamically, through conscious union with the divine Will; but by love we seek unity with him in all the delight of his being. For that reason the way of love, however narrow it may seem in some of its first movements, is in the end more imperatively all-embracing than any other motive of Yoga.
<ref>http://incarnateword.in/cwsa/24/the-delight-of-the-divine#p3</ref>
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The unity of a love which is able to include in itself all differences without being diminished or abrogated by their present limitations and apparent dissonances is raised to its full potentiality on the supramental level. For there an intense oneness with all creatures founded on a profound oneness of the soul with the Divine can harmonise with a play of relations that only makes the oneness more perfect and absolute. The power of Love supramentalised can take hold of all living relations without hesitation or danger and turn them Godwards delivered from their crude, mixed and petty human settings and sublimated into the happy material of a divine life. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p15</ref>
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Absence of love and fellow-feeling is not necessary for nearness to the Divine; on the contrary, a sense of closeness and oneness with others is a part of the divine consciousness into which the sadhak enters by nearness to the Divine and the feeling of oneness with the Divine. In this Yoga the feeling of unity with others, love, universal joy and Ananda are an essential part of the liberation and perfection which are the aim of the sadhana.
<ref>http://incarnatewordw.in/cwsa/31/human-relations-and-the-spiritual-life#p9</ref>
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It is so that life can be changed into worship,—by putting behind it the spirit of a transcendent and universal love, the seeking of oneness, the sense of oneness; by making each act a symbol, an expression of Godward emotion or a relation with the Divine; by turning all we do into an act of worship, an act of the soul's communion, the mind's understanding, the life's obedience, the heart's surrender.
<ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p8</ref>
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"It may be said that a complete act of divine love and worship has in it three parts that are the expressions of a single whole,―a practical worship of the Divine in the act, a symbol of worship in the form of the act expressing some vision and seeking or some relation with the Divine, an inner adoration and longing for oneness or feeling of oneness in the heart and soul and spirit."
<ref>http://incarnateword.in/cwm/08/25-july-1956#p1</ref>
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The way of Bhakti is supposed often to be necessarily inferior because it proceeds by worship which belongs to that stage of spiritual experience where there is a difference, an insufficient unity between the human soul and the Divine, because its very principle is love and love means always two, the lover and the beloved, a dualism therefore, while oneness is the highest spiritual experience, and because it seeks after the personal God while the Impersonal is the highest and the eternal truth, if not even the sole Reality. But worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy of closeness in our relations with the Divine; the joy of closeness passes into the bliss of union. Love too as well as knowledge brings us to a highest oneness and it gives to that oneness its greatest possible depth and intensity. It is true that love returns gladly upon a difference in oneness, by which the oneness itself becomes richer and sweeter.
<ref>http://incarnateword.in/cwsa/24/love-and-the-triple-path#p8</ref>
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The spiritual experience of each leads, if followed to the end, to the same ultimate Truth. By Bhakti as by knowledge, as the Gita tells us, we arrive at unity with the Purushottama, the Supreme who contains in himself the impersonal and numberless personalities, the qualitiless and infinite qualities, pure being, consciousness and delight and the endless play of their relations. <ref>http://incarnateword.in/cwsa/24/love-and-the-triple-path#p9</ref>
 
===Knowledge And Will Along With Bhakthi/Love===
 
The Gita cannot be described as exclusively a gospel of love. What it sets forth is a Yoga of knowledge, devotion and works based on a spiritual consciousness and realisation of oneness with the Divine and of the oneness of all beings in the Divine. Bhakti, devotion and love of God carrying with it unity with all beings and love for all beings is given a high place but always in connection with knowledge and works. <ref>http://incarnateword.in/cwsa/29/the-yoga-of-the-bhagavad-gita#p3</ref>
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By knowledge arriving at conscious oneness with that which we know,—for by identity alone can complete and real knowledge exist,—the division is healed and the cause of all our limitation and discord and weakness and discontent is abolished. But knowledge is not complete without works; for the Will in being also is God and not the being or its self-aware silent existence alone, and if works find their culmination in knowledge, knowledge also finds its fulfilment in works. And, here too, love is the crown of knowledge; for love is the delight of union, and unity must be conscious of joy of union to find all the riches of its own delight. Perfect knowledge indeed leads to perfect love, integral knowledge to a rounded and multitudinous richness of love.
This is the trinity of our powers, the union of all three in God to which we arrive when we start from knowledge. <ref>http://incarnateword.in/cwsa/24/love-and-the-triple-path#p4</ref>
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Rather as knowledge of the Divine grows, delight in the Divine and love of it must increase. Nor can mere rapture be secure without the foundation of knowledge; to live in what we love, gives that security, and to live in it means to be one with it in consciousness, and oneness of consciousness is the perfect condition of knowledge. Knowledge of the Divine gives to love of the Divine its firmest security, opens to it its own widest joy of experience, raises it to its highest pinnacles of outlook. <ref>http://incarnateword.in/cwsa/24/love-and-the-triple-path#p10</ref>
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…and if there is a knowledge of that Reality to which thought arrives by insistence on the infinite Impersonality, there is also a knowledge of it to which love arrives by insistence on the infinite Personality. <ref>http://incarnateword.in/cwsa/24/love-and-the-triple-path#p9</ref>
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It is necessarily through the individual Self that we must arrive at the One, for that is the basis of all our experience. By Knowledge we arrive at identity with the One; for there is, in spite of the Dualist, an essential identity by which we can plunge into our Source and free ourselves from all bondage to individuality and even from all bondage to universality. …. The height of all our action also, we have seen, is the immersion of ourselves in the Lord through unity with the divine Will or Conscious-Power by the way of works; the height of love is the rapturous immersion of ourselves in unity of ecstatic delight with the object of our love and adoration. <ref>http://incarnateword.in/cwsa/23/the-modes-of-the-self#p5</ref>
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There is an intensity of love, as there is an intensity of knowledge, to which works seem something outward and distracting. But works are only thus outward and distracting when we have not found oneness of will and consciousness with the Supreme. When once that is found, works become the very power of knowledge and the very outpouring of love. If knowledge is the very state of oneness and love its bliss, divine works are the living power of its light and sweetness. … But still the widest love fulfilled in knowledge sees the world not as something other and hostile to this joy, but as the being of the Beloved and all creatures as his being, and in that vision divine works find their joy and their justification. <ref>http://incarnateword.in/cwsa/24/love-and-the-triple-path#p11</ref>
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Not with the knower in him alone, nor with the will alone, nor with the heart alone, but with all these equally and also with the whole mental and vital being in him he aspires to the Godhead and labours to convert their nature into its divine equivalents. And since God meets us in many ways of his being and in all tempts us to him even while he seems to elude us,—and to see divine possibility and overcome its play of obstacles constitutes the whole mystery and greatness of human existence,—therefore in each of these ways at its highest or in the union of all, if we can find the key of their oneness, we shall aspire to track out and find and possess him. <ref>http://incarnateword.in/cwsa/24/the-delight-of-the-divine#p2</ref>
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In the Way of Knowledge we may arrive at a point where we can leap out of personality and universe, escape from all thought and will and works and all way of Nature and, absorbed and taken up into Eternity, plunge into the Transcendence; that, though not obligatory on the God-knower, may be the soul's decision, the turn pursued by the self within us. In the Way of Devotion we may reach through an intensity of adoration and joy union with the supreme All-Beloved and remain eternally in the ecstasy of his presence, absorbed in him alone, intimately in one world of bliss with him; that then may be our being's impulsion, its spiritual choice. But in the Way of Works another prospect opens; for travelling on that path, we can enter into liberation and perfection by becoming of one law and power of nature with the Eternal; we are identified with him in our will and dynamic self as much as in our spiritual status; a divine way of works is the natural outcome of this union, a divine living in a spiritual freedom the body of its self-expression. In the Integral Yoga these three lines of approach give up their exclusions, meet and coalesce or spring out of each other; liberated from the mind's veil over the self, we live in the Transcendence, enter by the adoration of the heart into the oneness of a supreme love and bliss, and all our forces of being uplifted into the one Force, our will and works surrendered into the one Will and Power, assume the dynamic perfection of the divine Nature.
<ref>http://incarnateword.in/cwsa/23/the-divine-work#p16</ref>
 
==Integral Knowledge And Integral Yoga Towards Oneness==
 
The Yoga aims at union with the Divine which will bring a spiritual oneness with other sadhaks, but a oneness in the Divine, in the Truth, not in the ignorance of the mind and the vital. <ref>http://incarnateword.in/cwsa/31/intellect-and-the-intellectual#p6</ref>
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Given the self-differentiation of the Divine in which we dwell, concentration is the means by which the individual soul identifies itself with and enters into any form, state or psychological self-manifestation (bhāva) of the Self. To use this means for unification with the Divine is the condition for the attainment of divine knowledge and the principle of all Yoga of knowledge.
<ref>http://incarnateword.in/cwsa/23/concentration#p5</ref>
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The integral Yoga of knowledge has to recognise the double nature of this manifestation,—for there is the higher nature of Sachchidananda in which He is found and the lower nature of mind, life and body in which He is veiled,—and to reconcile and unite the two in the oneness of the illumined realisation. <ref>http://incarnateword.in/cwsa/23/oneness#p5</ref>
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The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic out-flowering. That is the reason why the triple way of knowledge, works and love becomes the key-note of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the divine oneness. That too is the reason why the Yoga must be integral. <ref>http://incarnateword.in/cwsa/24/the-principle-of-the-integral-yoga#p9</ref>
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The ordinary life consists in work for personal aim and satisfaction of desire under some mental or moral control, touched sometimes by a mental ideal. The Gita's Yoga consists in the offering of one's work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This Yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.
<ref>http://incarnateword.in/cwsa/29/work-and-yoga#p38</ref>
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The common initial purpose of all Yoga is the liberation of the soul of man from its present natural ignorance and limitation, its release into spiritual being, its union with the highest self and Divinity. …The human soul's individual liberation and enjoyment of union with the Divine in spiritual being, consciousness and delight must always be the first object of the Yoga; its free enjoyment of the cosmic unity of the Divine becomes a second object; but out of that a third appears, the effectuation of the meaning of the divine unity with all beings by a sympathy and participation in the spiritual purpose of the Divine in humanity. <ref>http://incarnateword.in/cwsa/24/the-principle-of-the-integral-yoga#p8</ref>
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The individual Yoga then turns from its separateness and becomes a part of the collective Yoga of the divine Nature in the human race. The liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect out-flowering of the Divine in humanity. <ref>http://incarnateword.in/cwsa/24/the-principle-of-the-integral-yoga#p8</ref>
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Yoga is the founding of all the life and consciousness in the Divine, so also love and affection must be rooted in the Divine and a spiritual and psychic oneness in the Divine must be their foundation—to reach the Divine first leaving other things aside or to seek the Divine alone is the straight road towards that change. That means no attachment—it need not mean turning affection into disaffection or chill indifference. <ref>http://incarnateword.in/cwsa/31/human-relations-and-the-spiritual-life#p45</ref>
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The knowledge on which the doer of works in Yoga has to found all his action and development, has for the keystone of its structure, a more and more concrete perception of unity, the living sense of an all-pervading oneness; he moves in the increasing consciousness of all existence as an indivisible whole: all work too is part of this divine indivisible whole.
<ref>http://incarnateword.in/cwsa/23/standards-of-conduct-and-spiritual-freedom#p1</ref>
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It is an integral knowledge that is being sought, an integral force, a total amplitude of union with the All and Infinite behind existence. For the seeker of the integral Yoga … the experience of the Divine Oneness carried to its extreme is more deeply embraced and amply fathomed by following out to the full the experience of the Divine Multiplicity. All that is true behind polytheism as well as behind monotheism falls within the scope of his seeking; but he passes beyond their superficial sense to human mind to grasp their mystic truth in the Divine. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p32</ref>
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… for the integral Yoga perfection will mean a divine spirit and a divine nature which will admit of a divine relation and action in the world; it will mean also in its entirety a divinising of the whole nature, a rejection of all its wrong knots of being and action, but no rejection of any part of our being or of any field of our action… The movement will start from a basic equality of the soul and mount to an ideal action of the Divine through our perfected being in the largeness of the Brahmic unity.
<ref>http://incarnateword.in/cwsa/24/the-elements-of-perfection#p1</ref>
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We have not to leave them separate so that we live a sort of double life, spiritual within or above, mental and material in our active and earthly living; we have to re-view and remould the lower living in the light, force and joy of the higher reality. We have to realise Matter as a sense-created mould of Spirit, a vehicle for all manifestation of the light, force and joy of Sachchidananda …. We have to see Life as a channel for the infinite Force divine and break the barrier of a sense-created and mind-created farness and division from it …
<ref>http://incarnateword.in/cwsa/23/oneness#p5</ref>
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[Karma Yoga] Its key principle, its spiritual method, can be summed up as the union of two largest and highest states or powers of consciousness, equality and oneness. The kernel of its method is an unreserved acceptance of the Divine in our life as in our inner self and spirit. An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness. But this must be a oneness in dynamic force and not only in static peace or inactive beatitude.
<ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-the-way-of-the-gita#p10</ref>
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In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there—this psychic being takes charge of the sadhana and turns the whole being to the Truth and the Divine, with results in the mind, the vital, the physical consciousness …that is a first transformation. …
We realise it next as the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting them… what is most important for us, is that it manifests as a transcending Light, Knowledge, Power, Purity, Peace, Ananda of which we become aware above and which descends into the being and progressively replaces the ordinary consciousness by its own movements—that is the second transformation. …
We realise also the consciousness itself as moving upward, ascending through many planes physical, vital, mental, overmental to the supramental and Ananda planes. … in this Yoga we become aware not only of this taking up but of a pouring down of the powers of the higher Self, so that there comes in the possibility of a descent of the Supramental Self and nature to dominate and change our present nature and turn it from nature of Ignorance into nature of Truth-Knowledge (and through the supramental into nature of Ananda)—this is the third or supramental transformation.
<ref>http://incarnateword.in/cwsa/29/the-teachings-of-some-modern-indian-yogis#p3</ref>
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The perfecting of the normal mind, heart, prana and body gives us only the perfection of the psycho-physical machine we have to use and creates certain right instrumental conditions for a divine life and works lived and done with a purer, greater, clearer power and knowledge. The next question is that of the Force which is poured into the instruments, karaṇa, and the One who works it for his universal ends. The force at work in us must be the manifest divine Shakti, …. The One behind this force will be the Ishwara, the Master of all being, with whom all our existence will be in our perfection a Yoga at once of oneness in being and of union in various relations of the soul and its nature with the Godhead who is seated within us and in whom too we live, move and have our being.
<ref>http://incarnateword.in/cwsa/24/soul-force-and-the-fourfold-personality#p1</ref>
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Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe,—this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker.
A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness … For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder.
… Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. … this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.
<ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p10</ref>
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It will use the method of endurance, but not stop short with a detached strength and serenity, but move rather to a positive strength and mastery, in which endurance will no longer be needed, since the self will then be in a calm and powerful spontaneous possession of the universal energy and capable of determining easily and happily all its reactions in the oneness and the Ananda.
It will use the method of impartial indifference, but not end in an aloof indifference to all things, but rather move towards a high-seated impartial acceptance of life strong to transform all experience into the greater values of the equal spirit.
It will use too temporarily resignation and submission, but by the full surrender of its personal being to the Divine it will attain to the all-possessing Ananda in which there is no need of resignation, to the perfect harmony with the universal which is not merely an acquiescence, but an embracing oneness, to the perfect instrumentality and subjection of the natural self to the Divine by which the Divine also is possessed by the individual spirit.
<ref>http://incarnateword.in/cwsa/24/the-way-of-equality#p13</ref>
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The Yoga of Action also is not fulfilled, is not absolute, is not victoriously complete until the seeker has felt and lives in his essential and integral oneness with the Supreme. One he must be with the Divine both in his highest and inmost and in his widest being and consciousness, in his work, his will, his power of action, his mind, body, life. Otherwise he is only released from the illusion of individual works, but not released from the illusion of separate being and instrumentality. As the servant and instrument of the Divine he works, but the crown of his labour and its perfect base or motive is oneness with that which he serves and fulfils.
The Yoga of devotion too is complete only when the lover and the Beloved are unified and difference is abolished in the ecstasy of a divine oneness; and yet in the mystery of this unification there is the sole existence of the Beloved but no extinction or absorption of the lover.
It is the highest unity which is the express direction of the path of knowledge, the call to absolute oneness is its impulse, the experience of it its magnet, but it is this very highest unity which takes as its field of manifestation in him the largest possible cosmic wideness. The Jiva, possessed of himself, must give himself up into the being of the Divine. The self of the man must be made one with the Self of all; the self of the finite individual must pour itself into the boundless finite and that cosmic spirit too must be exceeded in the transcendent Infinite.
<ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p7</ref>
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The complete realisation of unity is therefore the essence of the integral knowledge and of the integral Yoga. To know Sachchidananda one in Himself and one in all His manifestation is the basis of knowledge; to make that vision of oneness real to the consciousness in its status and in its action and to become that by merging the sense of separate individuality in the sense of unity with the Being and with all beings is its effectuation in Yoga of knowledge; to live, think, feel, will and act in that sense of unity is its effectuation in the individual being and the individual life. This realisation of oneness and this practice of oneness in difference is the whole of the Yoga.<ref>http://incarnateword.in/cwsa/23/oneness#p3</ref>
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There is a union in spiritual essence, by identity; there is a union by the indwelling of our soul in this highest Being and Consciousness; there is a dynamic union of likeness or oneness of nature between That and our instrumental being here. The first is the liberation from the Ignorance and identification with the Real and Eternal, mokṣa, sāyujya, which is the characteristic aim of the Yoga of Knowledge. The second, the dwelling of the soul with or in the Divine, sāmīpya, sālokya, is the intense hope of all Yoga of love and beatitude. The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness of the three together, founded here on a multiple Unity of the self-manifesting Divine, is the complete result of the integral Yoga, the goal of its triple Path and the fruit of its triple sacrifice.
<ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p34</ref>
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… the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. <ref>http://incarnateword.in/cwsa/23/the-higher-and-the-lower-knowledge#p1</ref>
 
==The Developmental Process Towards Oneness==
 
For the awakened individual the realisation of his truth of being and his inner liberation and perfection must be his primary seeking,—first, because that is the call of the Spirit within him, but also because it is only by liberation and perfection and realisation of the truth of being that man can arrive at truth of living. …There can be no real perfection for us except by our inner self and truth of spiritual existence taking up all truth of the instrumental existence into itself and giving to it oneness, integration, harmony.
<ref>http://incarnateword.in/cwsa/22/the-divine-life#p37</ref>
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The true soul secret in us—… rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, … behind the veil,—this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic
<ref>http://incarnateword.in/cwsa/21/the-double-soul-in-man#p10</ref>
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This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. . … we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts: an eternal Perfection is moulding us into its own image. <ref>http://incarnateword.in/cwsa/23/the-four-aids#p20</ref>
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In the psychic being one gets the sense of oneness by psychic sympathy, but not any unification, for the psychic is the individual soul and must unify itself with the Divine before it can through the Divine unify with others. In spiritual realisation there are two quite opposite forms—one in which one withdraws from all outer things including all material beings in the world to merge in the Divine and one in which one feels the Self or the Divine in all and through that realisation attains to a universal oneness. <ref>http://incarnateword.in/cwsa/31/human-relations-and-the-spiritual-life#p67</ref>
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… the will, the aspiration is ours because it is his will in us. At first, while there is still insistence on our own personality, it only reflects that, but becomes more and more indistinguishable from it, less personal and eventually it loses all shade of separateness, because the will in us has grown identical with the divine Tapas, the action of the divine Shakti.
<ref>http://incarnateword.in/cwsa/24/the-action-of-the-divine-shakti#p5</ref>
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The psychic being stands behind the heart supporting the mind, life and body. In the psychic transformation there are three main elements:
(1) the opening of the occult inner mind, inner vital, inner physical, so that one becomes aware of all that lies behind the surface mind, life and body;
(2) the opening of the psychic being or soul by which it comes forward and governs the mind, life and body turning all to the Divine;
(3) the opening of the whole lower being to the spiritual truth—this last may be called the psycho-spiritual part of the change.
It is quite possible for the psychic transformation to take one beyond the individual into the cosmic. Even the occult opening establishes a connection with the cosmic mind, cosmic vital, cosmic physical. The psychic realises the contact with all existence, the oneness of the Self, the universal love and other realisations which lead to the cosmic consciousness.
<ref>http://incarnateword.in/cwsa/30/conditions-of-transformation#p7</ref>
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The individual …. As he develops, he moves towards a spiritual freedom, but this freedom is not something entirely separate from all-existence; it has a solidarity with it because that too is the self, the same spirit. As he moves towards spiritual freedom, he moves also towards spiritual oneness. The spiritually realised, the liberated man is preoccupied, says the Gita, with the good of all beings... <ref>http://incarnateword.in/cwsa/22/the-divine-life#p37</ref>
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… the individual doer disappears, but there is not necessarily any quietistic passivity; there may be a full kinetic action, only all is done by the Shakti. It is her power of knowledge which takes shape as thought in the mind; the sadhaka has no sense of himself thinking, but of the Shakti thinking in him. The will and the feelings and action are also in the same way nothing but a formation, operation, activity of the Shakti in her immediate presence and full possession of all the system. The sadhaka does not think, will, act, feel, but thought, will, feeling, action happen in his system. The individual on the side of action has disappeared into oneness with universal Prakriti, has become an individualised form and action of the divine Shakti. He is still aware of his personal existence, but it is as the Purusha supporting and observing the whole action, conscious of it in his self-knowledge and enabling by his participation the divine Shakti to do in him the works and the will of the Ishwara.
<ref>http://incarnateword.in/cwsa/24/the-action-of-the-divine-shakti#p9</ref>
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Unity will be the law, difference will be simply for the various enjoyment of that unity. Neither descending again into that plane of division which clings to the separation of the ego-sense nor attached to an exclusive seeking for pure identity which cannot have to do with any play of difference, we shall embrace and reconcile the two poles of being where they meet in the infinity of the Highest.
<ref>http://incarnateword.in/cwsa/23/the-modes-of-the-self#p5</ref>
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In this self-development the soul finds that it has accomplished on this line the object of the whole integral Yoga, union with the Supreme in its self and in its universalised individuality. So long as he remains in the world-existence, this perfection must radiate out from him,—for that is the necessity of his oneness with the universe and its beings,—in an influence and action which help all around who are capable of it to rise to or advance towards the same perfection, and for the rest in an influence and action which help, ….
He becomes a light and power of the Truth to which he has climbed and a means for others' ascension. <ref>http://incarnateword.in/cwsa/24/the-perfection-of-the-mental-being#p16</ref>
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… thus to be universally in the fullness and freedom of one's universality, one must be also transcendentally. The spiritual fullness of the being is eternity…. To transcend, to exceed consciousness of body, not to be held in the body or by the body, to hold the body only as an instrument, a minor outward formation of self, is a first condition of divine living. Not to be a mind subject to ignorance and restriction of consciousness, to transcend mind and handle it as an instrument, to control it as a surface formation of self, is a second condition. To be by the self and spirit, not to depend upon life, not to be identified with it, to transcend it and control and use it as an expression and instrumentation of the self, is a third condition. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p14</ref>
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Even the bodily life does not possess its own full being in its own kind if the consciousness does not exceed the body and feel its physical oneness with all material existence; the vital life does not possess its own full living in its own kind if the consciousness does not exceed the restricted play of an individual vitality and feel the universal life as its own and its oneness with all life. The mentality is not a full conscious existence or activity in its own kind if one does not exceed the individual mental limits and feel a oneness with universal Mind and with all minds and enjoy one's integrality of consciousness fulfilled in their wealth of difference. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p14</ref>
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He must enter into the supreme divine Reality, feel his oneness with it, live in it, be its self-creation: all his mind, life, physicality must be converted into terms of its supernature; all his thought, feelings, actions must be determined by it and be it, its self-formation. All this can become complete in him only when he has evolved out of the Ignorance into the Knowledge and through the Knowledge into the supreme Consciousness and its dynamis and supreme delight of existence; but some essentiality of these things and their sufficient instrumentation can come with the first spiritual change and culminate in the life of the gnostic supernature. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p14</ref>
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