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→Dynamic Realisation
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==