=References=
=Transformation=
It is indeed the beginning of the real transformation—all the rest hitherto has been mainly preparation and clearing of difficulties and impediments through all these years. This serene peace and massive stillness has to stabilise itself, fill the whole nature, widen itself until all existence internal and external seems full of it. This may take time, but the beginning once there it is sure to take place, if one is steady and constant.
This transformation cannot be complete or really executed without the awakening of the truth-mind which corresponds in the mental being to the Supermind and is capable of receiving mentally its illuminations. By the opposition of Spirit and Mind without the free opening of this intermediate power the two natures, higher and lower, stand divided.<ref>http://incarnateword.in/cwsa/23/oneness#p6</ref>
<center>~</center>
...as a completely emptied mind substance devoid of energy or light, completely inert, is the condition of neutral peace and empty stillness which is or can be a stage of the liberation. But it can afterwards feel itself filled with infinite existence, consciousness (carrying energy in it) and finally Ananda.<ref>http://incarnateword.in/cwsa/29/jainism-and-buddhism#p20</ref>
<center>~</center>
The mind too can rise towards and touch her infinity or merge itself in it in trance of samadhi or can lose itself in her universality, and then our individuality disappears, our centre of action is then no longer in us, but either outside our bodied selves or nowhere; our mental activities are then no longer our own, but come into this frame of mind, life and body from the universal, work themselves out and pass leaving no impression on us, and this frame of ourselves too is only an insignificant circumstance in her cosmic vastness. But the perfection sought in the integral Yoga is not only to be one with her in her highest spiritual power and one with her in her universal action, but to realise and possess the fullness of this Shakti in our individual being and nature.<ref>http://incarnateword.in/cwsa/24/the-divine-shakti#p10</ref>
<center>~</center>
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>
<center>~</center>
The real self is the eternal who is obviously capable of both the mobility in Time and the immobility basing Time,—simultaneously, otherwise they could not both exist; nor, even, could one exist and the other create seemings. This is the supreme Soul, Self and Being2 of the Gita who upholds both the immobile and the mobile being as the self and lord of all existence.<ref>http://incarnateword.in/cwsa/21/memory-self-consciousness-and-the-ignorance#p11</ref>
<center>~</center>
==Imperfections and Periods of Arrest==
A difficulty comes or an arrest in some movement which you have begun or have been carrying on for some time. How is it to be dealt with?<ref>http://incarnateword.in/cwsa/31/imperfections-and-periods-of-arrest#p23</ref>
<center>~</center>
It is to be dealt with by becoming always more quiet, more firm in the will to go through, by opening oneself more and more so that any obstructing non-receptivity in the nature may diminish or disappear, by an affirmation of faith even in the midst of the obscurity, faith in the presence of a Power that is working behind the cloud and the veil, in the guidance of the Guru, by an observation of oneself to find any cause of the arrest, not in a spirit of depression or discouragement but with the will to find out and remove it. This is the only right attitude and, if one is persistent in taking it, the periods of arrest are not abolished,—for that cannot be at this stage,—but greatly shortened and lightened in their incidence.<ref>http://incarnateword.in/cwsa/31/imperfections-and-periods-of-arrest#p3</ref>
<center>~</center>
But a third power or possibility of the Infinite Consciousness can be admitted, its power of self-absorption, of plunging into itself, into a state in which self-awareness exists but not as knowledge and not as all-knowledge; the all would then be involved in pure self-awareness, and knowledge and the inner consciousness itself would be lost in pure being.
This is, luminously, the state which we call the Superconscience in an absolute sense,—although most of what we call superconscient is in reality not that but only a higher conscient, something that is conscious to itself and only superconscious to our own limited level of awareness.
There can then be a fundamental double status such as that of the Nirguna standing back from the Saguna and absorbed in its own purity and immobility, while the rest is held back behind a veil and not admitted within that special status.
In the same way we could account for the status of consciousness aware of one field of being or one movement of it, while the awareness of all the rest would be held behind and veiled or, as it were, cut off by a waking trance of dynamic concentration from the specialised or limited awareness occupied only with its own field or movement.
The totality of the infinite consciousness would be there, not abolished, recoverable, but not evidently active, active only by implication, by inherence or by the instrumentality of the limited awareness, not in its own manifest power and presence.
It will be evident that all these three powers can be accepted as possible to the dynamics of the Infinite Consciousness, and it is by considering the many ways in which they can work that we may get a clue to the operations of Maya.<ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p21 </ref>
<center>~</center>
...we habituate ourselves by practice to the sense of duty, to a firm fidelity to principle, a stoical fortitude or a religious resignation, a quiet or an ecstatic submission to God's will. But it is not these things that the Gita intends, useful though they are in their place; it aims at something absolute, unmitigated, uncompromising, a turn, an attitude that will change the whole poise of the soul. Not the mind's control of vital impulse is its rule, but the strong immobility of an immortal spirit.<ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-the-way-of-the-gita#p25 </ref>
Dear reader, if you notice any error in the paragraph numbers in the hyperlinks, please let us know by dropping an email at integral.edu.in@gmail.com
|}
=References=