Changes

…..every feeling of independence, of the need to look after oneself, of not wanting to submit to any discipline, any rule, of standing on one's own feet, not wanting any support except one's own, and being free, independent in one's movements: this is to stand back from the divine solicitude. To want to do what one likes, one's own will, in quite a free and independent way—"only doing what I want"—this is to stand back from the divine solicitude. <ref>http://incarnateword.in/cwm/06/20-october-1954 #p11</ref>

….if from the first freedom of thought is denied, that means the end of the Age of Reason and of the ideal of a rational society. Man the mental being disallowed the use—except in a narrow fixed groove—of his mind and mental will, will stop short in his growth and be even as the animal and as the insect a stationary species. <ref>http://incarnateword.in/cwsa/25/the-end-of-the-curve-of-reason #p6</ref>

….the more the outer law is replaced by an inner law, the nearer man will draw to his true and natural perfection. And the perfect social state must be one in which governmental compulsion is abolished and man is able to live with his fellow-man by free agreement and cooperation. But by what means is he to be made ready for this great and difficult consummation? Intellectual anarchism relies on two powers in the human being of which the first is the enlightenment of his reason; the mind of man, enlightened, will claim freedom for itself, but will equally recognise the same right in others. A just equation will of itself emerge on the ground of a true, self-found and unperverted human nature. <ref>http://incarnateword.in/cwsa/25/the-end-of-the-curve-of-reason#p13</ref>

One can be free only by soaring to the heights, high above human passions. Only when one has achieved a higher, selfless freedom and done away with all desires and impulses does one have the right to be free.  [Comment by the Mother based on Aphorism 6 — Late, I learned that when reason died then Wisdom was born; before that liberation, I had only knowledge.] <ref>http://incarnateword.in/cwm/10/aphorism-6#p9</ref>

….the only true freedom possible to man,—a freedom which he cannot have unless he outgrows his mental separativeness and becomes the conscious soul in Nature. The only free will in the world is the one divine Will of which Nature is the executrix; for she is the master and creator of all other wills. Human free-will can be real in a sense, but, like all things that belong to the modes of Nature, it is only relatively real. <ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-the-way-of-the-gita #p13</ref>

….there is only one solution: to unite ourselves by aspiration, concentration, interiorisation and identification with the supreme Will. And that is both omnipotence and perfect freedom at the same time. And that is the only omnipotence and the only freedom; everything else is an approximation. <ref>http://incarnateword.in/cwm/10/aphorism-50#p10</ref>

''Śuddhi '' is the condition for mukti. All purification is a release, a delivery; for it is a throwing away of limiting, binding, obscuring imperfections and confusions: purification from desire brings the freedom of the psychic prana, purification from wrong emotions and troubling reactions the freedom of the heart, purification from the obscuring limited thought of the sense mind the freedom of the intelligence, purification from mere intellectuality the freedom of the gnosis. But all this is an instrumental liberation. The freedom of the soul, mukti, is of a larger and more essential character; it is an opening out of mortal limitation into the illimitable immortality of the Spirit. <ref>http://incarnateword.in/cwsa/24/the-liberation-of-the-spirit#p1</ref>

….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. It does not always go in this order, for with many the spiritual descent begins first in an imperfect way before the psychic is in front and in charge, but the psychic development has to be attained before a perfect and unhampered spiritual descent can take place, and the last or supramental change is impossible so long as the two first have not become full and complete. That's the whole matter, put as briefly as possible. <ref>http://incarnateword.in/cwsa/29/the-teachings-of-some-modern-indian-yogis#p3</ref>

…..when one is perfectly surrendered to the Divine one is perfectly free, and this is the absolute condition for freedom, to belong to the Divine alone; you are free from the whole world because you belong only to Him. And this surrender is the supreme liberation, you are also free from your little personal ego and of all things this is the most difficult—and the happiest too, the only thing that can give you a constant peace, an uninterrupted joy and the feeling of an infinite freedom from all that afflicts you, dwarfs, diminishes, impoverishes you, and from all that can create the least anxiety in you, the least fear. You are no longer afraid of anything, you no longer fear anything, you are the supreme master of your destiny because it is the Divine who wills in you and guides everything. But this does not happen overnight: a little time and a great deal of ardour in the will, not fearing to make any effort and not losing heart when one doesn't succeed, knowing that the victory is certain and that one must last out until it comes. <ref>http://incarnateword.in/cwm/ 07/20-july-1955#p10</ref>

If you are anxious for them [material possessions], that means that you have desire and are bound. Ananda is one thing and vital enjoyment is another. One can have the rasa of a beautiful thing, for instance a picture, without wanting or needing to possess it or turn it to one's own purpose. Where that want comes in, there is vital desire. The sign of freedom from attachment is that one has no craving and can do without things without feeling anything for that or disappointment at their loss or absence or hankering or wish to have them. If one has, one takes the rasa in a free unattached way—if one does not get or loses them, it makes not the slightest difference. The true Ananda is the Ananda of the Divine and when one has the Yogic consciousness, it is the Divine one sees everywhere and has the Ananda of that, but there is no attachment to objects as objects. <ref>httphttps://incarnateword.in /cwsa/31/desire#p13p12</ref>

All the complexity of our emotions and their tyranny over the soul arise from the habitual responses of the soul of desire in the emotions and sensations to these attractions and repulsions. Love and hatred, hope and fear, grief and joy all have their founts in this one source. We like, love, welcome, hope for, joy in whatever our nature, the first habit of our being, or else a formed (often perverse) habit, the second nature of our being, presents to the mind as pleasant, ''priyam''; we hate, dislike, fear, have repulsion from or grief of whatever it presents to us as unpleasant, apriyam. This habit of the emotional nature gets into the way of the intelligent will and makes it often a helpless slave of the emotional being or at least prevents it from exercising a free judgment and government of the nature. This deformation has to be corrected. By getting rid of desire in the psychic prana and its intermiscence in the emotional mind, we facilitate the correction. For then attachment which is the strong bond of the heart, falls away from the heart-strings; the involuntary habit of ''rāga-dveṣa '' remains, but, not being made obstinate by attachment, it can be dealt with more easily by the will and the intelligence. The restless heart can be conquered and get rid of the habit of attraction and repulsion. <ref>http://incarnateword.in/cwsa/24/purification-the-lower-mentality#p7</ref>

….it is very difficult to know how to organise one's own freedom oneself. Still, if you were to succeed in doing that, in giving yourself your own discipline―and for higher reasons, not in order to pass exams, to make a career, please your teachers, win many prizes, or all the ordinary reasons children have: in order not to be scolded, not to be punished, for all that; we leave out all those reasons―if you manage to impose a discipline upon yourself―each one his own, there is no need to follow someone else's―a discipline simply because you want to progress and draw the best out of yourself, then... Oh! you will be far superior to those who follow the ordinary school disciplines. ….there is something you must find out; it is the necessity of an inner discipline. Without discipline you won't be able to get anywhere, without discipline you can't even live the normal life of a normal man. But instead of having the conventional discipline of ordinary societies or ordinary institutions, I would have liked and I still want you to have the discipline you set yourselves, for the love of perfection, your own perfection, the perfection of your being. <ref>http://incarnateword.in/cwm/08/ 13-june-1956#p52</ref>

These [''calling the Mother, praying to her''] are acts of the mind, openness is a state of consciousness which keeps it turned to the Mother, free from other movements, expecting and able to receive what may come from the Divine. <ref>http://incarnateword.in/cwsa/29/opening#p5</ref>

The chief processes of Hatha Yoga are āsana and prāṇāyāma. By its numerous āsanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. In the ancient tradition of Hathayoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments. These are called ''prāṇāyāma'', the control of the breath or vital power; for breathing is the chief physical functioning of the vital forces. Pranayama, for the Hathayogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature; robust health, prolonged youth, often an extraordinary longevity are attained. On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses. These advantages can be farther secured and emphasised by other subsidiary processes open to the Hathayogin. <ref>http://incarnateword.in/cwsa/23/the-systems-of-yoga#p10</ref>

….the power of service to others, the will to make our life a thing of work and use to God and man, to obey and follow and accept whatever great influence and needful discipline, the love which consecrates service, a love which asks for no return, but spends itself for the satisfaction of that which we love, the power to bring down this love and service into the physical field and the desire to give our body and life as well as our soul and mind and will and capacity to God and man, and, as a result, the power of complete self-surrender, ''ātma-samarpaṇa'', which transferred to the spiritual life becomes one of the greatest most revealing keys to freedom and perfection. In these things lies the perfection of this Dharma and the nobility of this Swabhava. Man could not be perfect and complete if he had not this element of nature in him to raise to its divine power. <ref>http://incarnateword.in/cwsa/24 /soul-force-and-the-fourfold-personality#p8</ref>

…For <center>~</center> For the highest relation of the Soul to existence is the Purusha's possession of Prakriti, when he is no longer ignorant and subject to his nature, but knows, transcends, enjoys and controls his manifested being and determines largely and freely what shall be his self-expression. <ref>http:// incarnateword.in/cwsa/23/the-soul-and-its-liberation#p1</ref>

<center>~</center>….If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; by similarly standing back from the life activities, it is possible to realise oneself as the inner Self of life, the true and pure vital being, the Purusha; there is even a Self of body of which, by standing back from the body and its demands and activities and entering into a silence of the physical consciousness watching the action of its energy, it is possible to become aware, a true and pure physical being, the Purusha. So too, by standing back from all these activities of nature successively or together, it becomes possible to realise one's inner being as the silent impersonal self, the witness Purusha. This will lead to a spiritual realisation and liberation, but will not necessarily bring about a transformation; for the Purusha, satisfied to be free and himself, may leave the Nature, the Prakriti, to exhaust its accumulated impetus by an unsupported action, a mechanical continuance not renewed and reinforced or vivified and prolonged by his consent, and use this rejection as a means of withdrawing from all nature.  

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