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→Dynamic Realisation
==Determinism and Freewill==
In reality, the freedom and the determination are only two sides of the same thing—for the fundamental truth is self-determination, a self-determination of the cosmos and in it a secret self-determination of the individual. The difficulty arises from the fact that we live in the surface mind of ignorance, do not know what is going on behind and see only the phenomenal process of Nature. There the apparent fact is an overwhelming determinism of Nature and as our surface consciousness is part of that process we are unable to see the other term of the biune reality. For practical purposes, on the surface there is an entire determinism in Matter—though this is now disputed by the latest school of Science. As Life emerges a certain plasticity sets in, so that it is difficult to predict anything exactly as one predicts material things that obey a rigid law. The plasticity increases with the growth of Mind so that man can have at least a sense of free will, of a choice of his action, of a self-movement which at least helps to determine circumstances. But this freedom is dubious because it can be declared to be an illusion, a device of Nature, part of its machinery of determination, only a seeming freedom or at most a restricted, relative and subject independence. It is only when one goes behind away from Prakriti to Purusha and upward[p.514] away from Mind to spiritual Self that the side of freedom comes to be first evident and then, by unison with the Will which is above Nature, complete. <ref>http://incarnateword.in/cwsa/28/fate-free-will-and-prediction#p19</ref>
==Devi==
The Devi is the Divine Shakti—the Consciousness and Power of the Divine, the Mother and Energy of the worlds. All powers are hers. Sometimes Devi-power may mean the power of the universal World-Force; but this is only one side of the Shakti. <ref>http://incarnateword.in/cwsa/28/the-gods#p33</ref>
The Devi envisages herself as the Ishwari though in conflict with her present world-form in order to purify & uplift it. <ref>http://incarnateword.in/cwsa/11/15-january-1915#p5</ref>
==Devotion==
Devotion: modest and fragrant, it gives itself without seeking for anything in return.
A devotion that keeps concentrated and silent in the depths of the heart but manifests in acts of service and obedience.
<ref>http://incarnateword.in/cwm/14/devotion#p1,p3</ref>
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.
One carries it with oneself, for the difficulty is truly inside, not outside. Outside circumstances only give it the occasion to manifest itself and so long as the inner difficulty is not conquered, the circumstances will always crop up one way or another.<ref>http://incarnateword.in/sabcl/24/difficulties-of-the-path-vii#p3</ref>
This yoga is a spiritual battle; its very attempt raises all sorts of adverse forces and one must be ready to face difficulties, sufferings, reverses of all sorts in a calm unflinching spirit. The difficulties that come are ordeals and tests and if one meets them in the right spirit, one comes out stronger and spiritually purer and greater. No misfortune can come, the adverse forces cannot touch or be victorious unless there is some defect in oneself, some impurity, weakness or, at the very least, ignorance. One should then seek out this weakness in oneself and correct it. When there is an attack from the human instruments of adverse forces, one should try to overcome it not in a spirit of personal hatred or anger or wounded egoism, but with a calm spirit of strength and equality and a call to the Divine Force to act. <ref>http://incarnateword.in/cwsa/31/attacks-by-the-hostile-forces#p34,p35,p36,p37</ref>
The Divine is that from which all comes, in which all lives. In its supreme Truth, the Divine is absolute and infinite peace, consciousness, existence, power and Ananda. <ref>http://incarnateword.in/cwsa/28/the-divine-and-its-aspects#p2</ref>
The Divine is everywhere on all the planes of consciousness seen by us in different ways and aspects of his being. But there is a Supreme which is above all these planes and ways and aspects and from which they come.<ref>http://incarnateword.in/cwsa/28/the-divine-and-its-aspects#p3</ref>
==Divine Life==
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.
There is the one divine Love secret in all things, but the manifestation [of it in matter and in forms of life] depends upon the state of consciousness and its organisation. <ref>http://incarnateword.in/cwsa/29/divine-love-psychic-love-and-human-love#p7,p11</ref>
==Divine Will==
The essentiality of the divine Will is that in it Consciousness and Energy, Knowledge and Force are one. It knows all manifestations, all things that take birth in the worlds. t It is this divine Will that conducts the universe; it is one with all the things that it combines and its being, its knowledge, its action are inseparable from each other. <ref>http://incarnateword.in/cwsa/17/action-and-the-divine-will#p15</ref>
It is a vision united with a power of realisation. Divine will is omniscient and omnipotent, it is irresistible and immediate in its execution. <ref>http://incarnateword.in/cwm/10/aphorism-29#p5</ref>
==Divine Working==
In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature. <ref>http://incarnateword.in/sabcl/25/the-mother-ii#p1</ref>
The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality—not, in any case, the eventuality—of its benefit. <ref>http://incarnateword.in/sabcl/20/the-four-aids#p23</ref>
==Divinisation==
Divinisation itself does not mean the destruction of the human elements; it means taking them up, showing them the way to their own perfection, raising them by purification and perfection to their full power and Ananda. And that means the raising of the whole of earthly life to its full power and Ananda.<ref>http://incarnateword.in/cwsa/29/asceticism-and-the-integral-yoga#p22</ref>
This divinisation of the nature of which we speak is a metamorphosis, not a mere growth into some kind of super-humanity, but a change from the falsehood of our ignorant nature into the truth of God-nature.<ref>http://incarnateword.in/sabcl/17/the-supramental-yoga#p16</ref>
There is a long stage of preparation necessary in order to arrive at the inner psychological condition in which the doors of experience can open and one can walk from vista to vista - though even then new gates may present themselves and refuse to open until all is ready. This period can be dry and desert-like unless one has the ardour of self-introspection and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets the secret of trust and self-giving which sees the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-yoga#p10</ref>
Such interval periods come to all and cannot be avoided. The main thing is to meet them with quietude and not become restless, depressed or despondent. A constant fire can be there only when a certain stage has been reached, that is when one is always inside consciously living in the psychic being, but for that all this preparation of the mind, vital, physical is necessary. For this fire belongs to the psychic and one cannot command it always merely by the mind’s effort. The psychic has to be fully liberated and that is what the Force is working to make fully possible.<ref>http://incarnateword.in/sabcl/23/basic-requisites-of-the-path-iii#p36</ref>
There is a perpetual duality in human nature from which nobody escapes, so universal that many systems recognise it as a standing feature to be taken account of in their discipline, two Personae, one bright, one dark in every human being. If that were not there, yoga would be an easy walk-over and there would be no struggle. <ref>http://incarnateword.in/cwsa/31/the-difficulties-of-human-nature#p32</ref>
Dwaita or Dualistic Vedanta affirms...that the finite selves and the Infinite are for ever different and the whole riddle of the world lies in their difference and in their attraction to each other. <ref>http://incarnateword.in/sabcl/27/isha-upanishad#p3</ref>
==Durga==
==Duty==
We must remember that duty is an idea which in practice rests upon social conceptions...Duty is a relative term and depends upon our relation to others. It is a father’s duty, as a father, to nurture and educate his children; a lawyer’s to do his best for his client even if he knows him to be guilty and his defence to be a lie; a soldier’s to fight and shoot to order even if he kill his own kin and countrymen; a judge’s to send the guilty to prison and hang the murderer. And so long as these positions are accepted, the duty remains clear, a practical matter of course even when it is not a point of honour or affection, and overrides the absolute religious or moral law. <ref>http://incarnateword.in/cwsa/19/the-core-of-the-teaching#p10</ref>
==Dynamic Realisation==
It is the realisation which is expressed in action. There is a realisation in inaction like that of those who enter into contemplations from which they don’t come out, and who don’t move; and then there is a dynamic realisation which transforms all your action, all your movements, all your way of being, your character. In the first case one‘s outer being remains the same, nothing changes, and usually it destroys all possibility of action, one can no longer do anything, one remains seated… seated. In the second case, it changes everything, your character, your way of being, your way of acting, all your actions and even your surroundings, and finally all your existence, your total being: this is dynamic realisation, with the transformation of the body as its culmination.<ref>http://incarnateword.in/cwm/07/15-june-1955#p2</ref>
==Dynamism==