Changes

''A:'' It is precisely the divine Presence.’’<ref>http://incarnateword.in/cwm/08/29-february-1956#p11,p12</ref><center>~</center>The Divine we know is an Infinite Being in whose infinite manifestation these things have come—it is the Divine itself that is here, behind us, pervading the manifestation, supporting the world with its oneness... <ref>http://incarnateword.in/cwsa/28/the-problem-of-suffering-and-evil#p6</ref><center>~</center>Sri Aurobindo says: the Oneness exists; whether you are aware of it or not, it exists, in reality it makes no difference; but it makes a difference to you: if you are conscious, you have the joy; if you are not conscious, you miss this joy.<ref>http://incarnateword.in/cwm/08/29-february-1956#p14</ref><center>~</center>… all that is, is essentially divine, and the divine Oneness is a fact, you can't do anything about it; all your unconsciousness and all your denials will change nothing—it is a fact, it's like that.<ref>http://incarnateword.in/cwm/08/29-february-1956#p27</ref><center>~</center>…. Sri Aurobindo says there is a oneness in Matter, a oneness in the manifestation, a oneness in substance, and that there is necessarily an interchange. <ref>http://incarnateword.in/cwm/08/29-february-1956#p42</ref><center>~</center>.... it is a purely conceptive—a spiritually, not a mentally conceptive difference ending in a practical distinction, which creates the series descending from Spirit through Mind to Matter and ascending again from Matter through Mind to Spirit. But the real oneness is never abrogated, and, when we get back to the original and integral view of things, we see that it is never even truly diminished or impaired, not even in the grossest densities of Matter. <ref>http://incarnateword.in/cwsa/21/the-knot-of-matter#p3</ref><center>~</center>… we know that everywhere and in all conditions all to the eye that sees is One, to a divine experience all is one block of the Divine. It is only the mind which for the temporary convenience of its own thought and aspiration seeks to cut an artificial line of rigid division, a fiction of perpetual incompatibility between one aspect and another of the eternal oneness. <ref>http://incarnateword.in/cwsa/23/the-object-of-knowledge#p16</ref><center>~</center>Because the Divine is essentially one, and yet He has subdivided Himself apparently in all beings, and in this way recreated the primordial Oneness. And it is because of this divine Oneness—which, however, appears fragmented in beings—that the Unity is re-established in its essence. And when one becomes conscious of this, one has the joy of the consciousness of this Oneness. But those who are not conscious—what they miss is the joy of consciousness. But the fact remains the same. <ref>http://incarnateword.in/cwm/08/29-february-1956#p13</ref><center>~</center>… Sri Aurobindo says: the Divine is beyond our oppositions Oneness exists; whether you are aware of ideas, beyond the logical contradictions we make between his aspects. He is it or not, we have seenit exists, bound and restricted by exclusive unityin reality it makes no difference; his oneness realises itself in infinite variation and but it makes a difference to you: if you are conscious, you have the joy of that love has the completest key; if you are not conscious, without therefore missing the you miss this joy of the unity. <ref>httphttps://incarnateword.in/cwsacwm/2408/love29-andfebruary-the-triple-path1956#p9</ref><center>~</center>On the higher spiritual planes there is no egop11, because the oneness of the Divine is feltp12, but there may be the sense of one's true person or individual being—not egop13, but a portion of the Divine.<ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p39</ref><center>~</center>The Divine is always One that is Many. The individual spirit is part of the "Many" side of the One, and the psychic being is what it puts forth to evolve here in the earth-nature. <ref>http://incarnateword.in/cwsa/30/the-universal-or-cosmic-consciousness#p18</ref><center>~</center>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. <ref>http://incarnateword.in/cwsa/29/divine-love-psychic-love-and-human-love#p13p14</ref>

If love … Sri Aurobindo says there is psychic a oneness in its natureMatter, it always brings a oneness in the sense of manifestation, a oneness or at least of in substance, and that there is necessarily an inner intimate closeness of beinginterchange.... The all is the Divine Love and that consequently all is ''One''; that it is only your consciousness which is separated and in a state of unconsciousness because it is based upon oneness separated; but that if you remove this unconsciousness and the psychic derives from the Divine Lovethis sense of separation, you become divine.<ref>httphttps://incarnateword.in/cwsacwm/08/29/divine-lovefebruary-psychic-love-and-human-love1956#p14p42,p43</ref>

The Divine acts with a mighty power … we know that everywhere and in all conditions all to the myriad workings eye that sees is One, to a divine experience all is one block of the universe, but with Divine. It is only the mind which for the supporting light temporary convenience of its own thought and force aspiration seeks to cut an artificial line of an imperturbable onenessrigid division, freedom a fiction of perpetual incompatibility between one aspect and peaceanother of the eternal oneness. <ref>httphttps://incarnateword.in/cwsa/2423/the-perfectionobject-of-equalityknowledge#p4p17</ref>

When I speak The One extended in universality exists in each being and affirms himself in this individuality of himself. In the "world of Oneness" I don't merely mean having individual he discloses his total existence by oneness with all in the "sense" that all is one and that everything takes place within that Oneuniversality. What I mean by Oneness is that you can't distinguish between conceiving In the action, individual he discloses too his transcendence as the will to act, Eternal in whom all the action itself, and the result. It's.... All universal unity is one, simultaneousfounded. <ref>http://incarnateword.in/agendacwsa/0322/octoberthe-6philosophy-of-1962rebirth#p54p20</ref>

We can say (to put it very simply) that The oneness with all the vibrations that come from the One in its basis is something self-existent and self-content which does not ''need'' expression. When it does express Oneness are constructiveitself as love, while all it is something wide and universal, untroubled and firm even when it is intense. This is in the basic cosmic oneness. There is also the complications surface cosmic consciousness which is an awareness of the ordinaryplay of cosmic forces—here anything may rise, separative consciousness lead to destructionsex also. It is this part that needs the perfect psychisation, otherwise one cannot even hold, contain and deal with it in the proper way.<ref>httphttps://incarnateword.in/agendacwsa/0429/novemberdivine-love-psychic-love-and-4human-1963love#p18p22</ref>

But …the real oneness is never abrogated, and, when we get back to the original and integral view of things, we see that the Oneness existsit is never even truly diminished or impaired, not even if you feel just in the grossest densities of Matter. Brahman is not only the cause and supporting power and indwelling principle of the oppositeuniverse, he is also its material and its sole material. Matter also is Brahman and it is a fact you can do nothing aboutother than or different from Brahman. If indeed Matter were cut off from Spirit, for this would not be so; but it is , as we have seen, only a final form and objective aspect of the divine action Existence with all of God ever present in it and a divine fact—it is a divine action behind it. <ref>http://incarnateword.in/cwsa/21/the-knot-of-matter#p3</ref> ==One and a divine fact If you are conscious the Many== … we see that these apparently opposite terms of One and Many, Form and the DivineFormless, Finite and Infinite, you become conscious are not so much opposites as complements of this fact. If you are each other; not conscious alternating values of the DivineBrahman which in its creation perpetually loses oneness … but double and concurrent values which explain each other; not hopelessly incompatible alternatives, but two faces of the fact exists but you simply are not conscious one Reality which can lead us to it by our realisation of it—that's all. both together… <ref>http://incarnateword.in/cwmcwsa/0822/29reality-and-the-februaryintegral-1956knowledge#p23p9</ref>

Sri Aurobindo insisted rather on Oneness: he used to say that even what we consider to be … the supreme Self is one, but the worst adversaries are still a form souls of the SupremeSelf are many and, whichas is the soul's formation of nature, deliberately or notso will be its spiritual self-expression. A diversity in oneness is the law of the manifestation; the supramental unification and integration must harmonise these diversities, consciously or but to abolish them is not, helps the intention of the Spirit in the general transformation. This seems to me vaster, deeper, more comprehensiveNature.<ref>http://incarnateword.in/agendacwsa/0522/septemberthe-evolution-of-the-30spiritual-1964man#p5p40</ref>

The oneness with all in its basis is something self-existent and self-content which does not need expression. When it does express itself as love, it is something wide and universal, untroubled and firm even when it is intense. This is in the basic cosmic oneness. There is also … the surface cosmic consciousness which Divine is an awareness beyond our oppositions of the play of cosmic forces—here anything may rise, sex also. It is this part that needs the perfect psychisation, otherwise one cannot even hold, contain and deal with it in the proper way.<ref>http://incarnateword.in/cwsa/29/divine-love-psychic-love-and-human-love#p26</ref><center>~</center>The consciousness of oneness is something behind all life and all forms of affection come …, and they get changed, mixed, perverted when the vital takes up the action of the force of Love of whose true or divine nature it is unconscious.<ref>http://incarnateword.in/cwsa/31/human-relations-and-the-spiritual-life#p46</ref><center>~</center>…the real oneness is never abrogated, andideas, when we get back to beyond the original and integral view of things, logical contradictions we see that it is never even truly diminished or impaired, not even in the grossest densities of Mattermake between his aspects. Brahman He is not only the cause and supporting power and indwelling principle of the universe, he is also its material and its sole material. Matter also is Brahman and it is nothing other than or different from Brahman. If indeed Matter were cut off from Spirit, this would not be so; but it is, as we have seen, only a final form bound and objective aspect of the divine Existence with all of God ever present restricted by exclusive unity; his oneness realises itself in it infinite variation and behind it. <ref>http://incarnateword.in/cwsa/21/to the-knot-joy of-matter#p3</ref><center>~</center>"He who knows me" says the Gita "as the supreme Purusha,"—not only as that love has the immutable onenesscompletest key, but in without therefore missing the many-souled movement joy of the divine and as that, superior to both, in which both are divinely held,—"he, because he has the integral knowledge, seeks me by love in every way of his beingunity." <ref>http://incarnateword.in/cwsa/24/love-and-the-triple-path#p4p9</ref>

In liberation the individual self realises itself as the One (that is yet Many). It may plunge into the One and merge or hide itself in its bosom—that is the Laya of the Adwaita; it may feel its oneness and yet as part of the Many that is One enjoy the Divine, that is the Dwaitadwaita liberation; it may lay stress on its Many aspect and be possessed by the Divine, the Visishtadwaita, or go on playing with Krishna in the eternal Vrindavan, the Dwaita liberation. Or it may, even being liberated, remain in the Lila or manifestation or descend into it as often as it likes. The Divine is not bound by human philosophies—it is free in its play and free in its essence. <ref>http://incarnateword.in/cwsa/30/the-universal-or-cosmic-consciousness#p18</ref><center>~</center>The integral knowledge … arrives at a different kind of absoluteness in its vision of the unity. It finds the same oneness in the Unmanifest and the Manifest, in the Impersonal and the Personal, in Nirguna and Saguna, in the infinite depths of the universal silence and the infinite largeness of the universal action. It finds the same absolute oneness in the Purusha and the Prakriti; in the divine Presence and the works of the divine Power and Knowledge; in the eternal manifestness of the one Purusha and the constant manifestation of the many Purushas; in the inalienable unity of Sachchidananda keeping constantly real to itself its own manifold oneness and in the apparent divisions of mind, life and body in which oneness is constantly, if secretly real and constantly seeks to be realised. All unity is to it an intense, pure and infinite realisation, all difference an abundant, rich and boundless realisation of the same divine and eternal Being.<ref>http://incarnateword.in/cwsa/23/oneness#p2</ref>[Such beautiful lines…]

We regard The being is here on the spirit physical plane although in man not as solely an touch with the mental and vital. The being that is the individual being travelling consciousness has to a transcendent unity with ascend and become conscious of all the Divineplanes (vital, but as a universal being capable of oneness with mental and those above the mental) until it reaches the Divine in Oneness which is above all souls and all Nature the planes and we give this extended view its entire practical consequencefrom which they emerge. <ref>httphttps://incarnateword.in/cwsa/2431/the-principlelevels-of-the-integralphysical-yogabeing#p8p65</ref>

… this is the truth Oneness means identity in Nature, that this ego which thinks itself a separate independent being and claims to live for itself, is not and cannot be independent nor separate, nor can it live to itself even if it would, origin; but rather all are linked together by a secret Oneness.<ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-manifestation each entity follows its own path-and-the-lord-of-the-sacrifice#p1</ref><center>~</center>The self, Atman, is in its nature either transcendent or universal (Paramatma, Atma); when it individualises and becomes a central being, it is then the Jivatman. The Jivatman feels his oneness with the universal but at the same time his central separateness as a portion of the Divine. <ref>http://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p3</ref><center>~</center>From the minute you become conscious of the Unity—unity of Force, unity of Consciousness and unity of Will—well, you no longer have the perception which makes you quite separate from others…. <ref>http://incarnateword.in/cwm/08/8-february-1956#p24</ref><center>~</center>… you do not know what goes on in them [others], they are strangers return to you, you are shut up as it were in your own skin, and have no contact with others except quite externally and superficially. But this happens precisely because you have not realised in yourself the perception of this oneness of Consciousness, Force and Will—even of material vibrationsOneness. <ref>http://incarnateword.in/cwm/0816/828-februaryseptember-19561968#p24p2</ref>

The A sadhaka is one who is doing sadhana to attain union with the divine soul will be aware of all variation of being, consciousness, will and delight as the outflowing, the extension, the diffusion of that self-concentrated Unity developing itself, not into difference and division, but into another, an extended form of infinite oneness. It will itself always be concentrated A Yogi is one who is already living in some kind of oneness in with the essence of its beingDivine, always manifested in variation not in the extension of its beingordinary consciousness. <ref>httphttps://incarnateword.in/cwsa/2130/theexperiences-divineand-soulrealisations#p6p9</ref>

All unity between creatures life, spiritual, mental or material, is in the play of the soul with the possibilities of its essence a nature; for without this play there can be no self-expression and no relative self-findingexperience. Even, then, a fusion in our realisation of all as our larger self and in our oneness with that God and other beings, this play can and must persist, unless we desire to cease from which we have separated, all self-expression and all but a discovery of onetranced and absorbed self-experience. But then it is in the individual being that this trance or this liberated play is realised; the trance is this mental being's self immersion in othersthe sole experience of unity, the liberated play is the taking up of his mind into the spiritual being for the free realisation and delight of oneness.<ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-pathsoul-and-the-lord-of-theits-sacrificeliberation#p2p5</ref>

A sadhaka is one who is doing sadhana We regard the spirit in man not as solely an individual being travelling to attain union a transcendent unity with the divine consciousness. A Yogi is one who is already living in some kind Divine, but as a universal being capable of oneness with the Divine, not in the ordinary consciousnessall souls and all Nature and we give this extended view its entire practical consequence.<ref>http://incarnateword.in/cwsa/3024/experiencesthe-andprinciple-of-the-integral-realisationsyoga#p11p8</ref>

The spiritual consciousness All unity between creatures is in its essence a self-finding, a fusion with that in from which you realise the Divinewe have separated, the Self, the cosmic oneness as the constant living contact with these thingsa discovery of one's self in others. <ref>http://incarnateword.in/cwsa/3023/experiencesthe-sacrifice-the-triune-path-and-realisationsthe-lord-of-the-sacrifice#p13p2</ref>

IndividualizationThe divine soul will be aware of all variation of being, consciousness, will and delight as the outflowing, the extension, the diffusion of that self-concentrated Unity developing itself, not into difference and division, but into another, an extended form of infinite oneness. It will itself always be concentrated in oneness in the essence of its being, always manifested in variation in the extension of its feeling being. All that takes form in itself will be the manifested potentialities of the One, the Word or perception Name vibrating out of the nameless Silence, the Form realising the formless essence, the active Will or impressionPower proceeding out of the tranquil Force, in its sense the ray of self-cognition gleaming out from the sun of timeless self-awareness, the wave of becoming rising up into shape of self-conscious existence out of separate individualitythe eternally self-conscious Being, has no lasting truththe joy and love welling for ever out of the eternal still Delight. It continues to exist (how should I put it?) will be the Absolute biune in all its power self-unfolding, and all each relativity in it will be absolute to itself because aware of itself as the Absolute manifested but without that ignorance which excludes other relativities as alien to its knowledge, but with the sense of Onenessbeing or less complete than itself. <ref>http://incarnateword.in/agendacwsa/0921/junethe-29divine-1968soul#p22p6</ref>

Oneness means identity The self, Atman, is in originits nature either transcendent or universal (Paramatma, Atma); when it individualises and becomes a central being, it is then the Jivatman. The Jivatman feels his oneness with the universal but in at the manifestation each entity follows its own path same time his central separateness as a portion of conscious return to the OnenessDivine. <ref>httphttps://incarnateword.in/cwmcwsa/1628/28the-jivatman-in-the-septemberintegral-1968yoga#p2</ref>

All true love The psychic being is the soul or spark of the Divine developing a form of itself in the evolution which travels from life to life. The Jivatma and all sacrifice the soul are the same, but in their essence Nature's contradiction two different statuses. The Jivatma is the Ansha of the primary egoism Divine standing above the consciousness as the individual self and unchanged by the evolution—the soul is the same descended into the evolution and developing its separative error; it is her attempt consciousness from life to turn from a necessary first fragmentation towards a recovered life until in the opening of knowledge the psychic being realises its onenesswith the self above. <ref>httphttps://incarnateword.in/cwsa/2328/the-sacrificepsychic-being#p26</ref>There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is theeternal All-triune-path-Blissful who is the Adored attracting to himself the eternal divine portion of his being and-joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. <ref>http://incarnateword.in/cwsa/23/the-lordascent-of-the-sacrifice-ii#p2p14</ref>

 ==Universality And Oneness== The being is here creation depends on and moves between the physical plane although in touch with the mental biune principle of unity and multiplicity; it is a manifoldness of idea and force and vital. The being that form which is the individual consciousness has to ascend and become conscious expression of all the planes (vitalan original unity, mental and those above the mental) until it reaches the Divine Oneness is an eternal oneness which is above all the planes foundation and from which they emergereality of the multiple worlds and makes their play possible. <ref>http://incarnateword.in/cwsa/3121/levelsthe-ofsevenfold-thechord-physicalof-being#p76p2</ref>

A mental or vital sense of oneness has not the same essentiality or the same effect as All multiplicity resolves itself into a spiritual realisation manifoldness of oneness—just as the mental perception of one Being, the Divine is not the same thing as the spiritual realisation. The consciousness of one plane is different from the consciousness Consciousness of another. Spiritual and psychic love are different from mentalBeing, vital or physical love—so with everything else. So too with the perception one Delight of oneness and its effectsBeing. That is why the different planes have their importance; otherwise their existence would have no meaning.<ref>http://incarnateword.in/cwsa/3021/experiencesthe-knowledge-and-realisationsthe-ignorance#p37p17</ref>

Cosmic love depends on … all becomes a form of a luminous spiritual unity with all persons, energies, things in the being of God and in the realisation luminous, spiritual, one and universal force, in which one's own action becomes an inseparable part of oneness the action of self all, is not divided from it, but feels perfectly every relation as a relation with God in allin the complex terms of his universal oneness. Psychic love or feeling for all can exist without this realisation. <ref>http://incarnateword.in/cwsa/2924/divinethe-loveaction-psychic-love-and-humanof-loveequality#p25p9</ref>

All ...these three are aspects of the attempt one Existence. The first is based upon that self-knowledge which, in our human realisation of man to arrive at universal sympathythe Divine, universal love and the understanding and knowledge Upanishad describes as the Self in us becoming all existences; the second on that which is described as seeing all existences in the Self; the third on that which is described as seeing the Self in all existences. The Self becoming all existences is the basis of our oneness with all; the inner soul of other Self containing all existences is an attempt to beat thin, breach and eventually break down by the power basis of our oneness in difference; the enlarging mind and heart Self inhabiting all is the walls basis of our individuality in the ego and arrive nearer to a cosmic onenessuniversal. <ref>http://incarnateword.in/cwsa/2321/the-cosmicdivine-consciousnesssoul#p9p8</ref>

Neither his [man’s] intellectThe accomplished sense of Unity is not that in which all are regarded as parts of one whole, nor his intuitionswaves of one sea, nor his feeling can do without a One or a Oneness to whom or to but that in which these world forces and himself may stand each as well as the All is regarded wholly as the Divine, wholly as our Self in some relation which supports them and gives them their significancea supreme identity. He feels that there must be an Infinite which holds these finites. <ref>http://incarnateword.in/cwsa/2223/the-progressmodes-toof-knowledge-god-man-andthe-natureself#p8p2</ref>

There, as it It is this truth of the consciousness of the eternal Knower Infinite that becomes creates the Knower in us and mover and user possibility of all knowledge, so it is relations between the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being many and joy that has gone out into the play of the universeOne, among which the infinite Lover pouring himself out in the multiplicity realisation of his own manifested selves in a happy Oneness.<ref>http://incarnateword.in/cwsa/23/oneness by the-ascent-of-the-sacrifice-ii#p14</ref><center>~</center>The psychic being is mind, the soul or spark presence of the Divine developing a form of itself oneness in the evolution which travels from life to life. The Jivatma and the soul are the sameheart, but in two different statuses. The Jivatma is the Ansha existence of the Divine standing above the consciousness as the individual self and unchanged by the evolution—the soul is the same descended into the evolution and developing its consciousness from life to life until in the opening of knowledge the psychic being realises its oneness with the self above.<ref>http://incarnateword.in/cwsa/28/all the-psychic-being#p25</ref><center>~</center>The Jivatman members is for me the Unborn who presides over the individual being a highest peak, and its developments, associated with yet it does not annul but above it … feels confirms all the Divine to be his origin, the truth of his beingother personal relations and gives them their fullness, the master of his naturetheir complete delight, the very stuff of his existencetheir entire significance. He This too is plunged in the Divine and one with the Eternal for evermagic, aware of his own expression and instrumental dynamism which is but also the Divine's, … capable of relation in oneness, harmonic in this many-sidedness without contradiction, because … it is an intrinsic consciousness logic of the Infinite, infinite not only in essence but in capacity, which can be to its own self-awareness all things and yet for ever the same and one. <ref>http://incarnateword.in/cwsa/2821/thebrahman-jivatmanpurusha-in-otherishwara-indianmaya-systems#p11</ref><center>~</center>The Divine Reality is infinite in its being; in this infinite being, we find limited being everywhere,—that is the apparent fact from which our existence here seems to start and to which our own narrow ego and its ego-centric activities bear constant witness. <ref>http://incarnateword.in/cwsa/21/the-divine-and-theprakriti-undivineshakti#p14p33</ref>

==Universality Transcendent And Oneness==

Beyond … the creation lies Being presents itself to our cosmic experience in three poises,—the supracosmic Existence, the perfect cosmic Spirit and the individual Self in the Many. But the multiplicity permits of a phenomenal division of consciousness, an effectual Ignorance in which the Many, the individuals, cease to become aware of the eternal self-existent Onenessand are oblivious of the oneness of the cosmic Self in which and by which they live, move and have their being. But, by force of the secret Unity, the soul in becoming is urged by its own unseen reality and by the occult pressure of evolutionary Nature to come out of this state of Ignorance and recover eventually the knowledge of the one Divine Being and its oneness with it and at the same time to recover its spiritual unity with all individual beings and the whole universe. It has to become aware not only of itself in the universe but potentially it contains duality since of the Mahashakti will manifest for universe in itself and of the needs Being of cosmos as its greater self; the individual has to universalise himself and in the creationsame movement to become aware of his supracosmic transcendence.<ref>http://incarnateword.in/cwmcwsa/1622/5the-integral-knowledge-and-the-aim-of-life-four-theories-februaryof-1968existence#p2p6</ref>

The creation depends on supramental eye can see a hundred meeting and diverging motions in one glance and moves between envelop in the biune principle largeness of unity and multiplicity; it its harmonising vision of Truth all that to our minds is a manifoldness of idea clash and force opposition and form which is the expression collision and interlocked strife of an original unity, numberless contending truths and it powers. Truth to the supramental sight is at once single and infinite and the complexities of its play serve to bring out with an eternal oneness which is abundant ease the foundation and reality rich significance of the multiple worlds and makes their play possibleEternal‘s many-sided oneness. <ref>httphttps://incarnateword.in/cwsa/2113/appendix-i-the-sevenfold-chordtangle-of-beingkarma#p2p3</ref>

The whole is a unity—the oneness unaffected by any multitudinousness supramental love means an intense unity of objects soul with soul, mind with mind, life with life, and details—held in and by an entire flooding of the body consciousness with the physical experience of oneness, the presence of the Beloved in a spiritual space and all substance there is conscious substanceevery part, in every cell of the body. <ref>http://incarnateword.in/cwsa/2429/thebhakti-yoga-supramentaland-sensevaishnavism#p11p42</ref>

The Being is one...Truly, but this oneness is infinite and contains in itself an infinite plurality or multiplicity the sign of itself: the One is the All; it Supermind is not only an essential Existence, but an All-ExistenceOneness. The infinite multiplicity Not a sum of the One and the eternal unity a lot of the Many are the two realities or aspects of one reality different things, but, on which the manifestation is foundedcontrary, a Oneness... at play with Itself. <ref>http://incarnateword.in/cwsaagenda/2203/the-integral-knowledge-and-the-aim-ofseptember-life-four-theories-of26-existence1962#p6p36</ref>

In that spacious equality of oneness The supermind acting through sense feels all as God and in God, all as the Being manifest…. Nothing exists independently to its sense, but all is not divided felt as one being and movement and each thing as indivisible from the rest and distributed; equably self-extended, pervading its extension as Onehaving in it all the Infinite, inhabiting as One all the Divine. This supramental sense has the multiplicity direct feeling and experience, not only of forms, but of forces and of the energy and the quality in things and of a divine substance and presence which is within them. ... Nothing to the supramental sense is really finite: it is everywhere at once founded on a feeling of all in each and of each in all its sense definition, although more precise and complete than the single mental, creates no walls of limitation; it is an oceanic and ethereal sense in which all: particular sense knowledge and equal Brahmansensation is a wave or movement or spray or drop that is yet a concentration of the whole ocean and inseparable from the ocean. <ref>http://incarnateword.in/cwsa/2124/the-supreme-truthsupramental-consciousnesssense#p14p7</ref>

The One extended fundamental nature of this supermind is that all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in universality exists itself, still all the knowledge that operates in each being its workings, even in these divisions, is founded upon and sustained and lit and affirms himself in guided by this individuality of himself. In the individual he discloses his total existence perfect knowledge by identity and oneness with . The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the universalityentire spirit and sense and figure of their nature and their workings. In <ref>http://incarnateword.in/cwsa/24/the individual he discloses too his transcendence -nature-of-the-supermind#p5</ref> =Why Do We Seek Oneness?= ==It is The Essential Truth== This is the very motive of the creation of the universe, that is to say, all are one, all is one in its origin, but each thing, each element, each being has as its mission the Eternal revealing of one part of this unity to itself, and it is this particularity which must be developed in whom all everyone, while awakening at the same time the sense of the universal original unity . This is founded“to work for unity in diversity”. And the perfection in that diversity lies in everyone’s being perfectly what he ought to be. <ref>httphttps://incarnateword.in/cwsacwm/2204/the17-philosophy-ofapril-rebirth1951#p20p3</ref>

The world human being is a differentiated unityclimbing out of the ignorance and when he ascends into the supramental nature, a manifold he will find in it grades of its ascension, and he must first form the lower grades and limited steps before he rises to higher summits. He will enjoy there the full essential light, power, Ananda of the infinite self by onenesswith the Spirit, not a constant attempt at compromise between eternal dissonances, not an everlasting struggle between irreconcilable oppositesbut in the dynamical expression it must determine and individualise itself according to the nature of the self-expression which the transcendent and universal Spirit seeks in the Jiva. <ref>http://incarnateword.in/cwsa/2124/the-knotnature-of-matterthe-supermind#p1p18</ref>

All multiplicity resolves itself into a manifoldness … there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of the one Beinginterdependence, the one Consciousness of Beingconcording of discords, the one Delight of Beinga difficult unity. <ref>http://incarnateword.in/cwsa/21/thesupermind-knowledgemind-and-the-ignoranceovermind-maya#p17p13</ref>

There is For the awakened individual the sense realisation of his truth of Onenessbeing and his inner liberation and perfection must be his primary seeking,—first, because that every movement is the call of the consciousness has repercussions everywhereSpirit within him, in all consciousnesses but also because there it is only one consciousness, by liberation and perfection and realisation of the distortions are different; it's the distortions truth of being that make man can arrive at truth of living. …There can be no real perfection for diversityus 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/agendacwsa/0722/augustthe-31divine-1966life#p11p37</ref>

For Neither his intellect, nor his intuitions, nor his feeling can do without a One or a Oneness to whom or to which these three are aspects of the one Existenceworld forces and himself may stand in some relation which supports them and gives them their significance. The first is based upon He feels that self-knowledge there must be an Infinite whichholds these finites, is in our human realisation of the Divine, the Upanishad describes as the Self in us becoming behind and about all existences; this visible cosmos, bases the second harmony and interrelation and essential oneness of multitudinous things. His thought needs an Absolute on that which is described as seeing these innumerable and finite relativities depend for their existence, an ultimate Truth of things, a creating Power or Force or a Being who originates and upholds all existences these innumerable beings in the Self; the third on that universe. Let him call it what he will, he must arrive at a Supreme, a Divine, a Cause, an Infinite and Eternal, a Permanent, a Perfection to which is described as seeing the Self in all existences. The Self becoming all existences is the basis of our oneness with all; the Self containing all existences is the basis of our oneness in difference; the Self inhabiting all is the basis of our individuality in the universaltends and aspires, or an All to which everything perpetually and invisibly amounts and without which they could not be. <ref>http://incarnateword.in/cwsa/2122/the-divineprogress-to-knowledge-god-man-and-soulnature#p8</ref>

The spiritMental nature and mental thought are based on a consciousness of the finite; supramental nature is in its very grain a consciousness and power of the Infinite. Supramental Nature sees everything from the standpoint of oneness and regards all things, even the fundamental soul remain greatest multiplicity and diversity, even what are to the mind the samestrongest contradictions, even while in the Shakti light of knowledgethat oneness; its will, willideas, actionfeelings, love does its work and assumes sense are made of the various forms needed for stuff of oneness, its workactions proceed upon that basis. <ref>http://incarnateword.in/cwsa/2422/the-action-ofgnostic-equalitybeing#p9p2</ref>

… Mind seeks for light, for knowledge,—for knowledge of the supreme Self is onetruth basing all, but the souls an essential truth of the Self are many self andthings, as is the soul's formation but also of all truth of diversity of naturethat oneness, so will be all its spiritual self-expression. A diversity in oneness is the detail, circumstance, manifold way of action, form, law of the movement and happening, various manifestationand creation; for thinking mind the supramental unification joy of existence is discovery and integration must harmonise these diversities, but to abolish them is not the intention penetration of the Spirit in Naturemystery of creation that comes with knowledge. <ref>http://incarnateword.in/cwsa/22/the-evolution-of-the-spiritualgnostic-manbeing#p40p19</ref>

Ultimately, all this If the truth of our being is an experience of Onenessinfinite unity in which alone there is perfect wideness, light, knowledge, power, of multiplicity in Onenessbliss, and this experience depends on the degree if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of nearness and intensity. But infinitely multiple separate existences, then obviously it is the all—the all most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which is one—and seen we can get away from the standpoint of error and learn to live in the Lord's consciousness...truth. …, what we call "the Lord" is that which is fully conscious of itself; and the more the consciousness diminishes, the more you feel it's no longer the Lord—but it is the Lord all the same! <ref>http://incarnateword.in/agendacwsa/0423/decemberthe-11realisation-of-1963sachchidananda#p24p2</ref>

The oneness …this phenomenon of separation seems to be indispensable for a universe to be there, otherwise it would always have remained as it was. But if we re-establish the unity, after having made it pass through this curve, you see, if we re-establish the unity, having benefited from the multiplicity, the division, then we have a unity of a higher quality, a unity which knows itself instead of the Infinite unity which doesn't have to know itself, for there's nothing which may know the other. When the Oneness is absolute, who can know the Oneness? We must at least be able to have an image, an appearance of something which is not something limited, fettered it in order to its unity; understand what it is capable of an infinite multiplicity. The Supreme Reality I believe that this is an Absolute not limited by either oneness or multiplicity but simultaneously capable the secret of both; for both are its aspectsthe universe. Perhaps the Divine wanted really to know Himself, so He threw Himself out and then looked at Himself, although the oneness is fundamental and now He wants to enjoy this possibility of being Himself with the multiplicity depends upon the onenessfull knowledge of Himself. This becomes much more interesting. <ref>http://incarnateword.in/cwsacwm/2907/a13-realisticjuly-adwaita1955#p9p33</ref><center>~</center>"==It is The spiritual life reveals Way Out Of Suffering, Conflict And Disorder== We can say (to put it very simply) that all the one essence in vibrations that come from the One and express Oneness are constructive, while allthe complications of the ordinary, but reveals too its infinite diversity; it works for diversity in oneness and for perfection in that diversityseparative consciousness lead to destruction." <ref>http://incarnateword.in/cwmagenda/04/17november-april4-19511963#p1p18</ref>

… we actually see … …the soul that has realised oneness has no sorrow or shrinking; the universal law spirit that has entered into the bliss of existence where oneness is always the basis with an endless multiplicity Spirit has nought to fear from anyone or anything whatsoever. Fear, desire and difference in sorrow are diseases of the onenessmind; as for instance there is one mankind but many kinds born of man, one thing called leaf or flower but many forms, patterns, colours its sense of leaf division and flowerlimitation, they cease with the falsehood that begot them. Through this we can look back into one The Ananda is free from these maladies; it is not the monopoly of the fundamental secrets of existenceascetic, the secret which it is contained in not born from the one Reality itselfdisgust of existence. <ref>http://incarnateword.in/cwsa/2923/agnosis-realisticand-adwaitaananda#p9p12</ref>

A Reality of Oneness manifesting itself in a reality of numberless forms and powers of its being is what we confront everywhere. There On the higher spiritual planes there is no doubt in its process a mysteryego, even a magicbecause the oneness of the Divine is felt, but there is nothing to show that it is a magic of may be the unreal and not a working sense of one's true person or individual being—not ego, but a Consciousness and Force of being portion of the omnipotent Real, a self-creation operated by an eternal self-knowledgeDivine.<ref>httphttps://incarnateword.in/cwsa/2128/the-cosmicjivatman-illusionin-mind-dreamthe-andintegral-hallucinationyoga#p20p34</ref>

That may ...what do we mean by the individual? 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 supreme miracle 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 trying to achieve: separation—an existing fact—and the state true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of consciousness 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 Onenessthe 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>httphttps://incarnateword.in/agendacwsa/0929/octobera-26realistic-1968adwaita#p33p14</ref>

Harmony is Sri Aurobindo insisted rather on Oneness: he used to say that even what we consider to be the natural rule worst adversaries are still a form of the spiritSupreme, which, deliberately or not, consciously or not, it is helps in the inherent law and spontaneous consequence of unity in multiplicitygeneral transformation. This seems to me vaster, of unity in diversitydeeper, of a various manifestation of onenessmore comprehensive. <ref>http://incarnateword.in/cwsaagenda/2205/theseptember-divine30-life1964#p28p5</ref>

Stability All relations in the world, even to its greatest and movement, we must remembermost shocking apparent discords, are only relations of something eternal to itself in its own universal existence; they are not anywhere or at any time collisions of disconnected beings who meet fortuitously or by some mechanical necessity of cosmic existence. Therefore to get back to this eternal fact of oneness is our psychological representations essential act of self-knowledge; to live in it must be the Absolute, even as are oneness effective principle of our inner possession of our being and of our right and multitudeideal relations with the world. The Absolute That is beyond stability why we have had to insist first and movement foremost on oneness as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable aim and whirls round itself infinitely, inconceivably, securely in a way the moving and multitudinouswhole aim of our Yoga of knowledge. <ref>http://incarnateword.in/cwsa/2123/the-puresoul-and-its-existentliberation#p13p2</ref>

The accomplished sense … if oneness with others, oneness with truth is already the essence of the realised spiritual nature, there is no need of a law of truth or of Unity love,—the law, the standard has to be imposed on us now because there is not that in which all are regarded as parts our natural being an opposite force of separateness, a possibility of antagonism, a force of discord, ill-will, strife. The power of love, of one wholetruth, waves of one searight will be there, not as a law mentally constructed but that in which each as well as the All is regarded wholly as very substance and constitution of the nature and, by the integration of the Divinebeing, wholly as necessarily also the very stuff and constituting nature of the action. To grow into this nature of our Self in true being, a supreme identity.nature of spiritual truth and oneness, is the liberation attained by an evolution of the spiritual being… <ref>http://incarnateword.in/cwsa/2322/the-modes-of-thegnostic-selfbeing#p2p32</ref>

… The sense, the absolute reality of idea, the Absolute must be, not experience that I am a rigid indeterminable onenessseparately self-existent being in the universe, not an infinity vacant and the forming of consciousness and force of being into the mould of that experience are the root of all suffering, ignorance and evil. And it is so because that is not falsifies both in practice and in cognition the whole real truth of things; it limits the being, limits the consciousness, limits the power of our being, limits the bliss of being; this limitation again produces a pure self-wrong way of existence attainable only by , wrong way of consciousness, wrong way of using the exclusion power of our being and and consciousness, and wrong, perverse and contrary forms of the many delight of existence.The soul limited in being and self-isolated in its environment feels itself no longer in unity and harmony with its Self, with God, with the finiteuniverse, with all around it; but something which is beyond these definitionsrather it finds itself at odds with the universe, in conflict and disaccord with other beings who are its other selves, beyond indeed any description either positive or negative. All affirmations but whom it treats as not-self … The satisfactions it gets from this labour and negations effort are expressive of its aspectsa stinted, perverse and unsatisfying kind: for the one real satisfaction it has is through both a supreme affirmation that of growth, of an increasing return towards itself, of some realisation of accord and harmony, of successful self-creation and a supreme negation self-realisation, but the little of these things that we it can arrive achieve on the basis of ego-consciousness is always limited, insecure, imperfect, transitory. ...All this means that it is not at one with God; for to be at one with God is to be at one with oneself, at one with the universe and at one with all beings. This oneness is the Absolutesecret of a right and a divine existence. <ref>http://incarnateword.in/cwsa/2224/realitythe-andliberation-of-the-integral-knowledgespirit#p4p7</ref>

And … in the end all becomes a form vicissitudes of human thought, on one side the individual is moved or invited to discover and pursue his own self-affirmation, his own development of a luminous mind and life and body, his own spiritual … in which one's perfection; on the other he is called on to efface and subordinate himself and to accept the ideas, ideals, will, instincts, interests of the community as his own action becomes an inseparable part . He is moved by Nature to live for himself and by something deep within him to affirm his individuality; he is called upon by society and by a certain mental idealism to live for humanity or for the greater good of the action community. The principle of allself and its interest is met and opposed by the principle of altruism. ... A unifying and harmonising knowledge can alone find the way, but that knowledge belongs to a deeper principle of our being to which oneness and integrality are native. It is not divided from only by finding that in ourselves that we can solve the problem of our existence and with itthe problem of the true way of individual and communal living. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p35</ref> ==It Leads to Delight== We may even say, in a sense, but feels perfectly every relation that it is to have this joy of union as a the ultimate crown of all the varied experiences of spiritual relation with between the individual soul and God in all that the One became many in the complex terms of his universal onenessuniverse. <ref>http://incarnateword.in/cwsa/24/the-actionmystery-of-equalitylove#p9p1</ref>

All things here are The principle of Yoga is to turn God-ward all or any of the powers of the one and indivisible eternal transcendent and cosmic Brahman human consciousness so that through that activity of the being there may be contact, relation, union. …It is in its seeming divided in things not ultimately the pure peace of oneness or the power and creatures; in seeming onlydesireless will of oneness, for in truth it is always one and equal in all things and creatures and but the division is only a phenomenon ecstatic joy of union which the surfacedevotee seeks by his Yoga. <ref>http://incarnateword.in/cwsa/2324/self-surrender-in-works-the-way-of-thegodward-gitaemotions#p11p1</ref>

In fact, Because the Brahman Divine is essentially one not only , and yet He has subdivided Himself apparently in a featureless oneness beyond all relationbeings, but and in this way recreated the very multiplicity primordial Oneness. And it is because of this divine Oneness—which, however, appears fragmented in beings—that the cosmic existenceUnity is re-established in its essence. Aware And when one becomes conscious of this, one has the works joy of the dividing mind but consciousness of this Oneness. But those who are not itself limited by it, It finds its oneness as easily in conscious—what they miss is the joy of consciousness. But the many, in relations, in becoming as in any withdrawal from fact remains the many, from relations, from becomingsame. <ref>http://incarnateword.in/cwsacwm/2208/reality-and-the29-integralfebruary-knowledge1956#p10p13</ref>

… we see that these apparently opposite terms of One and ManyThrough Avidya, Form and the FormlessMultiplicity, Finite and Infinite, are not so much opposites as complements of each other; not alternating values lies our path out of the Brahman transitional egoistic self-expression in which in its creation perpetually loses oneness … but double death and concurrent values which explain each othersuffering predominate; not hopelessly incompatible alternativesthrough Vidya consenting with Avidya by the perfect sense of oneness even in that multiplicity, but two faces of we enjoy integrally the immortality and the one Reality which can lead us beatitude. By attaining to it the Unborn beyond all becoming we are liberated from this lower birth and death; by our realisation accepting the Becoming freely as the Divine, we invade mortality with the immortal beatitude and become luminous centres of both together… its conscious self-expression in humanity. <ref>http://incarnateword.in/cwsa/2221/realitythe-destiny-of-the-individual#p19</ref> =How Do We Reach Oneness?= == The Path Towards Oneness== ===Unity and-Harmony=== Essentially, you must be able to find this oneness with theDivine 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-integralaugust-knowledge1956#p9</ref>

"The mind thinks about things in succession. But beyond and above, everything exists at From the same time. The One is both one and two; minute you become conscious of the manifested Unity—unity of Force, unity of Consciousness and the unmanifestedunity of Will—well, everything exists at you no longer have the same time. When It is objectified perception which makes you quite separate from others… you do not know what goes on in the creationthem [others], they are strangers to you, you are shut up as it were in the manifestationyour own skin, there is a succession: one, two..and have no contact with others except quite externally and superficially. But this is only a way of speaking. There is no succession, no beginning. Beyond, happens precisely because you have not realised in yourself the perfect Onenessperception of this oneness of Consciousness, everything exists at the same time, simultaneously. This cannot be understood, it must be experienced; one can have the experience Force and Will—even of itmaterial vibrations."<ref>http://incarnateword.in/cwm/1608/98-february-19681956#p2p24</ref>

In the Our uplook must be to a free, all-powerful, perfect sense of and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the consciousness of Oneness there is room for the objective, for objectivity—one doesn't destroy the other, not at allsoul. <ref>http://incarnateword.in/agendacwsa/0823/april-3self-1967consecration#p5p20</ref>

It can be said All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of it that it would not be the infinite Oneness if it were not capable inner soul of other existences is an infinite multiplicity; but that does not mean that attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the One is plural or ego and arrive nearer to a cosmic oneness. And if we can be limited or described as by the mind and heart get at the touch of the Spirit, receive the sum powerful inrush of the Many: on Divine into this lower humanity and change our nature into a reflection of the contrarydivine nature by love, it by universal joy, by oneness of mind with all Nature and all beings, we can break down the walls. Even our bodies are not really separate entities and therefore our very physical consciousness is capable of oneness with the physical consciousness of others and of the cosmos. The Yogin is able to feel his body one with all bodies, to be aware of and even to participate in their affections; he can feel constantly the infinite Many because unity of all Matter and be aware of his physical being as only a movement in its movement. Still more is it exceeds all limitation or description by multiplicity possible for him to feel constantly and exceeds at normally the whole sea of the same time all limitation by finite conceptual onenessinfinite life as his true vital existence and his own life as only a wave of that boundless surge. <ref>http://incarnateword.in/cwsa/2123/brahman-purusha-ishwara-mayathe-prakriticosmic-shakticonsciousness#p12p9</ref>

Oneness finds itself infinitely Harmony is the natural rule of the spirit, it is the inherent law and spontaneous consequence of unity in what seems to us to be a falling away from its onenessmultiplicity, but is really an inexhaustible diverse display of unityin diversity, of a various manifestation of oneness. This is … But in a gnostic unity in multiplicity the miracle, the Maya harmony would be there as a spontaneous expression of the universeunity, yet perfectly logical, natural and this spontaneous expression presupposes a matter mutuality of consciousness aware of course to the self-vision other consciousness by a direct inner contact and self-experience of the Infiniteinterchange. <ref>http://incarnateword.in/cwsa/2122/brahman-purusha-ishwara-mayathe-prakritidivine-shaktilife#p17p28</ref>

For The God-lover is the universal lover and he embraces the All-blissful and All-beautiful. … when he has the Maya vision of Brahman is at once the magic All-beautiful everywhere and can feel at all times the logic bliss of an infinitely variable Oneness; ifhis embrace, indeed, there were only a rigid monotone of limited oneness and sameness, there would be no place for reason and logic, for logic consists in that is the right perceptions decisive sign that he has taken possession of relations: the highest work of reason Divine. Union is to find the one substance, the one lawconsummation of love, but it is this mutual possession that gives it at once the cementing latent reality connecting acme and unifying the many, largest reach of its intensity. It is the different, the discordant and disparatefoundation of oneness in ecstasy.<ref>http://incarnateword.in/cwsa/2124/brahmanthe-purushadelight-ishwaraof-maya-prakritithe-shaktidivine#p18p8</ref>

What 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 mind sees as contraries may be to limitation and discord and weakness and discontent is abolished. But knowledge is not complete without works; for the infinite consciousness Will in being also is God and not contraries but complementaries … the individual is a being or its self-expression 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 universal 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 transcendenttrinity of our powers,—it 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> ===By Finding our True Self=== To bring into activity the principle of oneness on the material plane or to work for humanity is not a contradiction mental mistranslation of the Truth—these things cannot be the first or something quite other than ittrue object of spiritual seeking. We must find the Self, the Divine, it then only can we know what is the universal concentrated work the Self or the Divine demands from us. Until then our life and selectiveaction can only be a help or means towards finding the Divine and it ought not to have any other purpose. <ref>https://incarnateword.in/cwsa/29/seeking-the-divine#p1</ref>We throw up all the passions of the heart against him, till they are purified into a sole ecstasy of bliss and oneness. But that too is no monotony; it is one not possible for the tongue of human speech to tell all the utter unity and all the eternal variety of the ananda of divine love. Our higher and our lower members are both flooded with it, the Transcendent mind and life no less than the soul: even the physical body takes its share of the joy, feels the touch, is filled in all its essence limbs, veins, nerves with the flowing of the wine of the ecstasy, ''amṛta''. Love and Ananda are the last word of being and its essence , the secret of secrets, the mystery of naturemysteries. <ref>http://incarnateword.in/cwsa/2124/reality-andthe-themystery-cosmicof-illusionlove#p37p10</ref>

All universal existence moves between these two terms… this God-lover will be the divine worker, not for the sake of works or for a diversification self-regarding pleasure in action, but because in this way God expends the power of his being and in his powers and their signs we find him... He will feel perfect joy in the Oneworks and acts of the Beloved, a unification because in them too he finds the Beloved; he will himself do all works because through those works too the Lord of the many and diversehis being expresses his divine joy in him: when he works, he feels that he is expressing in act and power his oneness with that must be because which he loves and adores; he feels the rapture of the One will which he obeys and with which all the Many are fundamental aspects force of the Infinitehis being is blissfully identified. <ref>http://incarnateword.in/cwsa/2124/brahmanthe-purushadelight-ishwaraof-maya-prakritithe-shaktidivine#p18p6</ref>

It is this truth of the consciousness of the Infinite that creates the possibility of all relations between the many and In the Onelast analysis, among which it is always the realisation of same summit—the divine oneness by the mind, the presence of oneness in the heart, the existence of oneness in all the members which is a highest peak, and yet it does not annul but confirms behind all the other personal relations and gives them their fullnessthings—but everyone will reach his own summit, their complete delight, their entire significance. This too that is the magic, but also the logic through his own nature and own way of manifesting the Infinitedivine unity. <ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p33</ref><center>~</center>All life, spiritual, mental or material, is the play … each one represents a special way of the soul having a relation with the possibilities of its nature; for without this play there can be no self-expression Divine and no relative self-experiencemanifesting the Divine. Even, then, in our realisation of all as our larger self You don't need to follow another's path! You must follow your own path and in our oneness with God and other beingsit is by this path that you will reach the summit, this play can and must persistwhich is one, unless we desire to cease from all self-expression and all but a tranced and absorbed self-experiencefound by your own route. But then it The goal is in beyond the individual being that this trance or this liberated play summits—the goal is realised; one and beyond the trance is summits—but one may attain this mental being's immersion in the sole experience of unitysummit each by his own road, the liberated play is the taking up of climbing his mind into own mountain, not the spiritual being for the free realisation and delight mountain of onenessanother. … <ref>http://incarnateword.in/cwsacwm/04/23/the-soul-and-itsapril-liberation1951#p5p2</ref>

… the Being presents itself One has to our cosmic experience get rid of selfishness and ego, not in three poises,—the supracosmic Existencethis way [altruistic self righteousness], but by selfless service of the cosmic Spirit Divine and by merging the individual Self ego in the ManyDivine 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>https://incarnateword. But in/cwsa/28/morality-and-yoga#p26</ref><center>~</center>When one is assailed by the multiplicity permits vision of a phenomenal division this disorder and this confusion, there is only one thing to do, it's to go into the consciousness in which one knows that there is only ONE Being, ONE Consciousness, ONE Power—there is only ONE Oneness—and all those things take place within this Oneness. And that all our petty vision, our petty knowledge, our petty judgments, our petty... all of consciousnessit is nothing, an effectual Ignorance it's microscopic in which comparison with the Consciousness that rules over the ManyWhole. And then, if one has in the individualsleast the sense of why separate individualities exist, cease maybe it's only to become aware enable aspiration—the existence of aspiration, of this movement, this movement of the eternal self-existent Oneness giving and are oblivious surrender, of trust and FAITH. The faith that there lies the oneness ''raison d'être'' of the cosmic Self makeup of individuals, and the aspiration to become THAT in which all one's intensity and by which they live, move and have their beingall one's sincerity. ... That's the only thing needed. <ref>http://incarnateword.in/cwsaagenda/2210/theaugust-integral16-knowledge-and-the-aim-of-life-four-theories-of-existence1969#p6p48</ref>

The Supramental Consciousness is not true solution can intervene only a Knowledgewhen by our spiritual growth we can become one self with all beings, a Blissknow them as part of our self, an intimate Love and Onenessdeal 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 also a Willoneness with their ignorance… Our oneness with others must be fundamental, not a principle of Power and Forceoneness with their minds, hearts, and it cannot descend till the element of Willvital selves, of Poweregos—even though these come to be included in our universalised consciousness, of Force —but a oneness in this manifested Nature is sufficiently developed the soul and spirit, and sublimated to receive that can only come by our liberation into soul-awareness and bear itself-knowledge. <ref>http://incarnateword.in/cwsa/2321/the-ascentorigin-and-remedy-of-thefalsehood-error-wrong-sacrificeand-iievil#p19p34</ref>

The supramental eye can see a hundred meeting and diverging motions … the ego cannot have it, because it is in one glance its very nature separative and envelop 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 largeness eternal self of its harmonious vision of Truth … Truth our total existence. Only in the spiritual self can we possess the true unity; for there the individual enlarges to the supramental sight is at once single his own total being and infinite finds himself one with universal existence and the complexities of its play serve to bring out with an abundant ease the rich significance of the Eternal's many-sided onenesstranscending Divinity." <ref>http://incarnateword.in/agendacwsa/1024/novemberthe-29liberation-of-the-1969spirit#p52p7</ref>

The supramental love means an intense unity … 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 soul with soulethical progress and elevation, mind with mindfor social good and perfection; much more is it indispensable for inner peace, life with lifepurity and joy. But a much more radical deliverance, not only from egoism but from ego-idea and an entire flooding 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 body consciousness with the physical experience walls of oneness, ego. The ego must either disappear in impersonality or fuse into a larger I: it must fuse into the presence of wider cosmic "I" which comprehends all these smaller selves or the Beloved in every part, in every cell transcendent of which even the bodycosmic self is a diminished image. <ref>http://incarnateword.in/cwsa/2923/bhaktithe-release-yogafrom-andthe-vaishnavismego#p42p2</ref>

The will To get rid of this separativeness an attempt is made to absorb oneself in the mind idea and life realisation of the Divine … The way proposed for the integral Yoga is a stumbling about in search lifting up and surrender of right forcethe whole being to him, right Tapas by which can wholly be attained not only do we become one with him in our spiritual existence, but dwell too in him and he in its true 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 complete light move in and direction only by have a various joy of that oneness with . This integral liberation from the ego into the spiritual divine spirit and nature can only be relatively complete on our present level, but it begins to become absolute as we open to and supramental beingmount into the gnosis. This is the liberated perfection.<ref>http://incarnateword.in/cwsa/24/the-natureliberation-of-the-supermindspirit#p6</ref> ==Bhakti/ Love For Divine== If love is psychic in its nature, it always brings the sense of oneness or at least of an inner intimate closeness of being. The Divine Love is based upon oneness and the psychic derives from the Divine Love. <ref>http://incarnateword.in/cwsa/29/divine-love-psychic-love-and-human-love#p11p12</ref>

In … the supramental consciousnessmost intimate character of the psychic is its pressure towards the Divine through a sacred love, joy and oneness. …At once, emerging, there are no problems—the problem it is created 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 division set up by intimacy and the Mind. The Supramental sees oneness, the Truth as a single whole ascending ecstasy and every thing falls into its place in that wholethe descending rapture.<ref>http://incarnateword.in/cwsa/2823/the-supermindascent-orof-the-sacrifice-supramentali#p7p23</ref>

Mental nature and mental thought are 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 a consciousness the love of the finite; supramental nature is in its very grain Divine a consciousness true love and power of the Infiniteoneness for all beings. Supramental Nature sees everything But that does not act separately from the standpoint of oneness and regards all things, even Divine but only according to the greatest multiplicity Divine Mother's will and diversity, even what are to the mind the strongest contradictions, in the light of that oneness; its will, ideas, feelings, sense are made of the stuff of oneness, its actions proceed upon that basisher service. <ref>httphttps://incarnateword.in/cwsa/2228/themorality-gnosticand-beingyoga#p2p26</ref>

The human being is climbing out … the main business of the ignorance and when he ascends into the supramental natureheart, its true function is love... He will enjoy there the full essential light, power, Ananda It is our destined instrument of complete union and oneness; for to see oneness in the infinite self world by oneness the understanding is not enough unless we also feel it with the Spiritheart and in the psychic being, and this means a delight in the One and in all existences in the world in him, but a love of God and all beings. The heart’s faith and will in good are founded on a perception of the dynamical expression it must determine one Divine immanent in all things and individualise itself according leading the world. The universal love has to be founded on the nature heart’s sight and psychical and emotional sense of the self-expression which one Divine, the transcendent and universal Spirit seeks one Self in the Jivaall existence. <ref>http://incarnateword.in/cwsa/24/the-naturepower-of-the-supermindinstruments#p18p12</ref>

Beyond An absorbing love for the supramental plane of consciousness which 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 an intermediate step from overmind contained a universal love too for all these beings, living forms and mind to creatures that are habitations of the Divine—not the complete experience brief restless grasping emotions of Sachchidanandadivision, are but the settled selfless love that is the greatest heights deeper vibration of oneness. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the manifested Spirit: here surely existence would not at all be based on -triune-path-and-the determination -lord-of -the One -sacrifice#p9</ref>The way of devotion in multiplicity, it would manifest solely the integral synthetic Yoga will take the form of a seeking after the Divine through love and delight and simply a pure identity seizing with joy on all the ways of his being. It will find its acme in onenessa perfect union of love and a perfect enjoyment of all the ways of the soul’s intimacy with God. But the supramental truth-consciousness would not be absent It may start from knowledge or it may start from these planesworks, for but it is an inherent 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 Sachchidananda: being of the difference would be that 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 determinations would not be demarcations, they would be plastic, interfused, each a boundless finitecomplete joy of oneness. <ref>http://incarnateword.in/cwsa/2124/indeterminates-cosmic-determinations-andthe-theananda-indeterminablebrahman#p23p1</ref>

The TranscendentIt 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 Universalact, a symbol of worship in the form of the act expressing some vision and seeking or some relation with the Individual are three powers overarchingDivine, underlying an inner adoration and penetrating longing for oneness or feeling of oneness in the whole manifestation; … there heart and soul and spirit.It is so that life can be changed into worship,—by putting behind it the spirit of a height where transcendent and universal love, the three live eternally in seeking of oneness, the sense of oneness; by making each otheract a symbol, on that height they are blissfully joined in an expression of Godward emotion or a nodus relation with the Divine; by turning all we do into an act of worship, an act of their harmonised onenessthe soul's communion, the mind's understanding, the life's obedience, the heart's surrender. <ref>httphttps://incarnateword.in/cwsa/23/the-masterascent-of-the-worksacrifice-ii#p26p8</ref>

In 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 Overmind itself there Divine, because its very principle is not this confusionlove and love means always two, for the Overmind knows lover and the One as beloved, a dualism therefore, while oneness is the supporthighest spiritual experience, essenceand because it seeks after the personal God while the Impersonal is the highest and the eternal truth, fundamental power if not even the sole Reality. But worship is only the first step on the path of all thingsdevotion. Where external worship changes into the inner adoration, but 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 dynamic play proper joy of closeness passes into the bliss of union. Love too as well as knowledge brings us to a highest oneness and it it lays emphasis on gives to that oneness its divisional power of multiplicity greatest possible depth and seeks to give each Power or Aspect its full chance to manifestintensity. It is true that love returns gladly upon a difference in oneness, relying on by which the underlying Oneness to prevent disharmony or conflictoneness itself becomes richer and sweeter. <ref>http://incarnateword.in/cwsa/2824/love-and-the-supermind-ortriple-supramentalpath#p23p8</ref>

This peculiar security The unity of Overmind a love which is however not transferable 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 lower planes soul with the Divine can harmonise with a play of consciousness which it supports 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 governsturn them Godwards delivered from their crude, because as one descends in the scale the stress on division mixed and multiplicity increases petty human settings and sublimated into the happy material of a divine life. <ref>http://incarnateword.in /cwsa/23/the Mind -ascent-of-the underlying -sacrifice-ii#p15</ref> =Oneness through Integral Yoga= The Yoga aims at union with the Divine which will bring a spiritual oneness with other sadhaks, but a oneness becomes vaguein the Divine, abstractin the Truth, indeterminate and indeterminable and not in the only apparent concreteness is that ignorance of the phenomenal which is by its nature a form mind and representation—the self-view of the One has already begun to disappearvital. <ref>httphttps://incarnateword.in/cwsa/2831/theintellect-supermindand-orthe-supramentalintellectual#p23p5</ref>

The Overmind follows 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 diversities -flowering. That is the reason why the triple way of knowledge, works and divergent possibilities on their own lines love becomes the key-note of divergence: …it accepts and even encourages contradictionsthe whole Yoga, but obliges them to support each other's existence so for that there may be divergent roads of being and consciousness and experience that lead away from is the One and from each other but still maintain themselves on direct means for the Oneness and can lead back again each on soul in mind to rise to its own path to highest intensities where it passes upward into the divine oneness. That too is the reason why the OnenessYoga must be integral. <ref>httphttps://incarnateword.in/cwsa/2224/the-gnosticprinciple-of-the-integral-beingyoga#p6p10</ref>

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... TrulyThe Gita's Yoga consists in the offering of one's work as a sacrifice to the Divine, the sign conquest of desire, egoless and desireless action, bhakti for the Supermind is Oneness. Not a sum of a lot of different thingsDivine, butan entering into the cosmic consciousness, on the contrarysense of unity with all creatures, a Onenessoneness with the Divine.This Yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.. at play with Itself. <ref>httphttps://incarnateword.in/agendacwsa/0329/septemberwork-26and-1962yoga#p36p35</ref>

Supermind therefore proceeds by a double faculty of comprehensive and apprehensive knowledge; proceeding from Not with the knower in him alone, nor with the essential oneness to will alone, nor with the resultant multiplicityheart alone, it comprehends but with all things these equally and also with the whole mental and vital being in itself as itself him he aspires to the One 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 manifold aspects play of obstacles constitutes the whole mystery and it apprehends separately all things greatness of human existence,—therefore in itself as objects each of these ways at its will 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 knowledgepossess him. <ref>http://incarnateword.in/cwsa/2124/the-sevenfolddelight-chordof-ofthe-beingdivine#p2</ref>

In the mind 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 action of intelligence involvesGod-knower, at may be the outsetsoul's decision, separation the turn pursued by the self within us. In the Way of Devotion we may reach through an intensity of adoration and otherness between 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 knowerWay of Works another prospect opens; for travelling on that path, knowledge we can enter into liberation and perfection by becoming of one law and power of nature with the knownEternal; we are identified with him in our will and dynamic self as much as in our spiritual status; but a divine way of works is the natural outcome of this union, a divine living in a spiritual freedom the supermind body of its movement still takes place in self-expression. In the infinite identity Integral Yoga these three lines of approach give up their exclusions, meet and coalesce or at least spring out of each other; liberated from the mind's veil over the self, we live in the cosmic Transcendence, enter by the adoration of the heart into the onenessof 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/2423/the-supramentaldivine-sensework#p3p16</ref>

The fundamental … for the integral Yoga perfection will mean a divine spirit and a divine nature which will admit of this supermind is that all its knowledge is originally a knowledge by identity divine relation and oneness and even when action in the world; it makes numberless apparent divisions and discriminating modifications will mean also in itselfits entirety a divinising of the whole nature, still a rejection of all the knowledge that operates in its workingswrong knots of being and action, even 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 these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and onenessthe largeness of the Brahmic unity. <ref>http://incarnateword.in/cwsa/24/the-natureelements-of-the-supermindperfection#p5p1</ref>

…the Supermind 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 otherwisecomes 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 comprehensive knowledge there faith is no independent centre the whole background until it becomes the whole substance of existencethe consciousness of the worker. A memory, a self-dynamising meditation of this kind, no individual separated ego such as must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we see in ourselves; so constantly meditate. For it compels a constant reference at each moment to the whole Origin of all being and will and action and there is at once an embracing and exceeding of existence all particular forms and appearances in That which is their cause and upholder. This way cannot go to its self-awareness an equable extensionend without a seeing vivid and vital, one as concrete in onenessits way as physical sight, one in multiplicity, one in all conditions and of the works of the universal Spirit everywhere. Here the All On its summits it rises into a constant living and thinking and willing and acting in the One are presence of the same existence; Supramental, the individual being does not Transcendent.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 cannot lose serve; all has to be turned into an image of the consciousness Divinity, perceived as a dwelling-place of its identity his Godhead, enveloped with all beings and the eternal Omnipresence. … this way of works turns by communion with the One Being; for that identity is inherent in supramental cognitionDivine Presence, Will and Force into a part way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the supramental self-evidenceintellect can discover. <ref>http://incarnateword.in/cwsa/2123/the-supremesacrifice-the-triune-path-and-the-lord-of-truththe-consciousnesssacrifice#p13p10</ref>

The supermind sees directly It will use the spirit method of endurance, but not stop short with a detached strength and essenceserenity, the face but move rather to a positive strength and bodymastery, in which endurance will no longer be needed, since the result self will then be in a calm and action, powerful spontaneous possession of the principles universal energy and dependences capable of determining easily and happily all its reactions in the truth as one indivisible wholeoneness and the Ananda. It will use the method of impartial indifference, but not end in an aloof indifference to all things, …the variations but rather move towards a high-seated impartial acceptance of life strong to transform all experience into the greater values of the equal spirit in . It will use too temporarily resignation and submission, but by the light full surrender of its identitiespersonal 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, its apparent divisions in to the truth perfect instrumentality and subjection of its onenessthe natural self to the Divine by which the Divine also is possessed by the individual spirit. <ref>http://incarnateword.in/cwsa/24/the-natureway-of-the-supermindequality#p10p13</ref>

The supermind acting through sense entire material sensation is supramentalised and it becomes aware, directly and with a physical participation and, finally, a unity with the subtler instrumentation, of forces and movements and the physical, vital, emotional, mental vibrations of things and beings and feels them all as God not only spiritually or mentally but physically in the self and in God, all as movements of the manifest…one self in these many bodies. Nothing exists independently to The wall that the limitations of the body and its sense, but all senses have built around us is felt as one being and movement abolished even in the body and each thing as indivisible from the rest senses and as having there is in it all its place the Infinite, all free communication of the Divineeternal oneness. This supramental All sense has the direct feeling and experience, not only sensation becomes full of formsthe divine light, but of forces and of the energy and the quality in things divine power and intensity of experience, a divine substance and presence which is within them .joy, the delight of the Brahman.… All sensation becomes Ananda. Nothing to the supramental sense is really finite: it is founded on a feeling of all in each and of each in all… <ref>http://incarnateword.in/cwsa/24/the-supramental-sense#p7p13</ref>

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 Supermind first is the One Truth deploying liberation from the Ignorance and identification with the Real and determining Eternal, ''mokṣa'', ''sāyujya'', which is the characteristic aim of the manifestation Yoga of its Powers—all these Powers working as a multiple OnenessKnowledge. 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 harmonynature, without opposition or collisionlikeness to the Divine, according to be perfect as That is perfect, is the One Will inherent in high intention of allYoga 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/2823/the-supermindsacrifice-orthe-triune-path-and-the-lord-of-the-supramentalsacrifice#p43p34</ref>

Mind The will of the mind and life is a subordinate power stumbling about in search of Supermind right force, right Tapas which takes can wholly be attained in its stand in the standpoint of division, actually forgetful here of the true and complete light and direction only by oneness behind though able to return to it by reillumination from with the supramental…spiritual and supramental being.<ref>http://incarnateword.in/cwsa/21/The supramental nature on the-sevenfold-chord-of-being#p3</ref><center>~</center>The entire material sensation contrary is supramentalised just, harmonious and it becomes awareone, directly will and with a physical participation knowledge there only light of the spirit andpower of the spirit, finally, a unity with the subtler instrumentation, of forces and movements and power effecting the physical, vital, emotionallight, mental vibrations of things and beings and feels them all not only spiritually or mentally but physically in the self and as movements of light illumining the one self in these many bodiespower. The wall that In the limitations of the body highest supramentality they are intimately fused together and its senses have built around us is abolished do not even in wait upon each other but are one movement, will illumining itself, knowledge fulfilling itself, both together a single jet of the body and being. The mind knows only the senses present and there is lives in its place an isolated movement of it though it tries to remember and retain the free communication of past and forecast and compel the eternal onenessfuture. All sense and sensation becomes full The supermind has the vision of the divine lightthree times, the divine power ''trikāladṛṣṭi''; it sees them as an indivisible movement and intensity of experience, a divine joy, sees too each containing the delight of the Brahman. … All sensation becomes Ananda.<ref>http://incarnatewordothers.in/cwsa/24/the-supramental-sense#p13</ref> =Why Do We Seek Oneness?===It [Oneness] Is The Essential Truth== … there is still the unknown underlying Oneness which compels us to strive slowly towards some form aware of harmonyall tendencies, energies and forces as the diverse play of interdependence, of concording of discords, of a difficult unity. <ref>http://incarnateword.and knows their relation to each other in/cwsa/21/supermind-mind-and-the-overmind-maya#p13</ref> To bring into activity the principle of oneness on the material plane or to work for humanity is single movement of the one spirit. The supramental will and action are therefore a mental mistranslation will and action of the Truth—these things cannot be the first or true object spontaneous self-fulfilling truth of spiritual seeking. We must find the Selfspirit, the Divine, then only can we know what is right and at the work highest the Self or the Divine demands from us. Until then our life and action can only be infallible movement of a help or means towards finding the Divine direct and it ought not to have any other purposetotal knowledge. <ref>httphttps://incarnateword.in/cwsa/2924/seekingthe-nature-of-the-divinesupermind#p2</ref> Our uplook must be to a freep11, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. <ref>http://incarnateword.in/cwsa/23/self-consecration#p20</ref> To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,—that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. <ref>http://incarnateword.in/cwsa/29/seeking-the-divine#p2</ref> Mind seeks for light, for knowledge,—for knowledge of the one truth basing all, an essential truth of self and things, but also of all truth of diversity of that oneness, all its detail, circumstance, manifold way of action, form, law of movement and happening, various manifestation and creation; for thinking mind the joy of existence is discovery and the penetration of the mystery of creation that comes with knowledge.<ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p19</ref> If the truth of our being is an infinite unity in which alone there is perfect wideness, light, knowledge, power, bliss, and if all our subjection to darkness, ignorance, weakness, sorrow, limitation comes of our viewing existence as a clash of infinitely multiple separate existences, then obviously it is the most practical and concrete and utilitarian as well as the most lofty and philosophical wisdom to find a means by which we can get away from the error and learn to live in the truth. <ref>http://incarnateword.in/cwsa/23/the-realisation-of-sachchidananda#p2</ref> …by force of the secret Unity, the soul in becoming is urged by its own unseen reality and by the occult pressure of evolutionary Nature to come out of this state of Ignorance and recover eventually the knowledge of the one Divine Being and its oneness with it and at the same time to recover its spiritual unity with all individual beings and the whole universe. <ref>http://incarnateword.in/cwsa/22/the-integral-knowledge-and-the-aim-of-life-four-theories-of-existence#p6</ref>  If the highest height of spiritual experience, the sheer summit of all realisation is the absolute union of the soul with the Transcendent who exceeds the individual and the universe, the widest scope of that union is the discovery of that very Transcendent as the source, support, continent, informing and constituent spirit and substance of both these manifesting powers of the divine Essence and the divine Nature. Whatever the path, this must be for him the goal. <ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p7</ref> A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. One Sachchidananda everywhere, self-existent, illimitable, a unity indestructible by the utmost infinity of its own variations, is the original truth of being for which our knowledge seeks and to that our subjective existence eventually arrives. …<ref>http://incarnateword.in/cwsa/23/the-soul-and-its-liberation#p2</ref> The pursuit of liberation, of the soul's freedom, of the realisation of our true and highest self, of union with the Divine, is justified only because it is the highest law of our nature, because it is the attraction of that which is lower in us to that which is highest, because it is the Divine Will in us. That is its sufficient justification and its one truest reason; all other motives are excrescences, minor or incidental truths or useful lures which the soul must abandon, the moment their utility has passed and the state of oneness with the Supreme and with all beings has become our normal consciousness and the bliss of that state our spiritual atmosphere.<ref>http://incarnateword.in/cwsa/23/the-divine-work#p7</ref> This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe…to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, …<ref>http://incarnateword.in/cwsa/22/the-integral-knowledge-and-the-aim-of-life-four-theories-of-existence#p8</ref>…this phenomenon of separation seems to be indispensable for a universe to be there, otherwise it would always have remained as it was. But if we re-establish the unity, after having made it pass through this curve, you see, if we re-establish the unity, having benefited from the multiplicity, the division, then we have a unity of a higher quality, a unity which knows itself instead of the unity which doesn't have to know itself, for there's nothing which may know the other. When the Oneness is absolute, who can know the Oneness? We must at least be able to have an image, an appearance of something which is not it in order to understand what it is. I believe that this is the secret of the universe. Perhaps the Divine wanted really to know Himself, so He threw Himself out and then looked at Himself, and now He wants to enjoy this possibility of being Himself with the full knowledge of Himself. This becomes much more interesting.<ref>http://incarnateword.in/cwm/07/13-july-1955#p33</ref> The aim of this synthetic or integral Yoga which we are considering, is union with the being, consciousness and delight of the Divine through every part of our human nature separately or simultaneously, but all in the long end harmonised and unified, so that the whole may be transformed into a divine nature of being. <ref>http://incarnateword.in/cwsa/24/the-delight-of-the-divine#p2</ref>The confusion existing at present upon earth is nothing in comparison to what could take place. Imagine that every powerful will has the power to transform matter as it likes! If the sense of collective oneness did not grow in proportion to the development of power, the resulting conflict would be yet more acute and chaotic than our material conflicts.<ref>http://incarnateword.in/agenda/01/february-15-1958#p1</ref>== Oneness - The Way Out Of Suffering, Conflict And Disorder== All relations in the world, even to its greatest and most shocking apparent discords, are relations of something eternal to itself in its own universal existence; they are not anywhere or at any time collisions of disconnected beings who meet fortuitously or by some mechanical necessity of cosmic existence. Therefore to get back to this eternal fact of oneness is our essential act of self-knowledge; to live in it must be the effective principle of our inner possession of our being and of our right and ideal relations with the world. That is why we have had to insist first and foremost on oneness as the aim and in a way the whole aim of our Yoga of knowledge.<ref>http://incarnateword.in/cwsa/23/the-soul-and-its-liberation#p2</ref> In the confusion and obscurity of this struggle all are thrown against each other with a will in each to assert its own existence first and foremost and only secondarily to assert itself in others and very partially for others; for even man's altruism remains essentially egoistic and must be so till the soul finds the secret of the divine Oneness. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p10</ref> The sense, the idea, the experience that I am a separately self-existent being in the universe, and the forming of consciousness and force of being into the mould of that experience are the root of all suffering, ignorance and evil. And it is so because that falsifies both in practice and in cognition the whole real truth of things; it limits the being, …The soul limited in being and self-isolated in its environment feels itself no longer in unity and harmony with its Self, with God, with the universe, with all around it; but rather it finds itself at odds with the universe, in conflict and disaccord with other beings who are its other selves, but whom it treats as not-self; … The satisfactions it gets from this labour and effort are of a stinted, perverse and unsatisfying kind: …All this means that it is not at one with God; for to be at one with God is to be at one with oneself, at one with the universe and at one with all beings. This oneness is the secret of a right and a divine existence. <ref>http://incarnateword.in/cwsa/24/the-liberation-of-the-spirit#p7</ref>… by the integral knowledge we unify all things in the One. We take up all the chords of the universal music, strains sweet or discordant, luminous in their suggestion or obscure, powerful or faint, heard or suppressed, and find them all changed and reconciled in the indivisible harmony of Sachchidananda. The Knowledge brings also the Power and the Joy. "How shall he be deluded, whence shall he have sorrow who sees everywhere the Oneness?"<ref>http://incarnateword.in/cwsa/23/oneness#p11</ref>  The fundamental error of the Mind is, then, this fall from self-knowledge by which the individual soul conceives of its individuality as a separate fact instead of as a form of Oneness and makes itself the centre of its own universe instead of knowing itself as one concentration of the universal. From that original error all its particular ignorances and limitations are contingent results. <ref>http://incarnateword.in/cwsa/21/mind-and-supermind#p18</ref>  … in the vicissitudes of human thought, on one side the individual is moved or invited to discover and pursue his own self-affirmation, his own development of mind and life and body, his own spiritual perfection; on the other he is called on to efface and subordinate himself and to accept the ideas, ideals, will, instincts, interests of the community as his own. He is moved by Nature to live for himself and by something deep within him to affirm his individuality; he is called upon by society and by a certain mental idealism to live for humanity or for the greater good of the community. The principle of self and its interest is met and opposed by the principle of altruism…. A unifying and harmonising knowledge can alone find the way, but that knowledge belongs to a deeper principle of our being to which oneness and integrality are native. It is only by finding that in ourselves that we can solve the problem of our existence and with it the problem of the true way of individual and communal living.<ref>http://incarnateword.in/cwsa/22/the-divine-life#p35</ref>  Reason and Science can only help by standardising, by fixing everything into an artificially arranged and mechanised unity of material life. A greater whole-being, whole-knowledge, whole-power is needed to weld all into a greater unity of whole-life.<ref>http://incarnateword.in/cwsa/22/the-divine-life#p40</ref> …if oneness with others, oneness with truth is already the essence of the realised spiritual nature, there is no need of a law of truth or of love,—the law, the standard has to be imposed on us now because there is in our natural being an opposite force of separateness, a possibility of antagonism, a force of discord, ill-will, strife. The power of love, of truth, of right will be there, not as a law mentally constructed but as the very substance and constitution of the nature and, by the integration of the being, necessarily also the very stuff and constituting nature of the action. To grow into this nature of our true being, a nature of spiritual truth and oneness, is the liberation attained by an evolution of the spiritual being… <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p32</ref> When one is assailed by the vision of this disorder and this confusion, there is only one thing to do, it's to go into the consciousness in which one knows that there is only ONE Being, ONE Consciousness, ONE Power—there is only ONE Oneness—and all those things take place within this Oneness. And that all our petty vision, our petty knowledge, our petty judgments, our petty... all of it is nothing, it's microscopic in comparison with the Consciousness that rules over the Whole. And then, if one has in the least the sense of why separate individualities exist, maybe it's only to enable aspiration—the existence of aspiration, of this movement, this movement of self-giving and surrender, of trust and FAITH. The faith that there lies the raison d'être of the makeup of individuals, and the aspiration to become THAT in all one's intensity and all one's sincerity... That's the only thing needed. <ref>http://incarnateword.in/agenda/10/august-16-1969#p48</ref>  …if that One is in its nature a freedom from bondage to this play of qualities which constitute our psychology and if from subjection to that play are born the struggle and discord in which we live, floundering eternally between the two poles of good and evil, virtue and sin, satisfaction and failure, joy and grief, pleasure and pain, then to get beyond the qualities and take our foundation in the settled peace of that which is always beyond them is the only practical wisdom. <ref>http://incarnateword.in/cwsa/23/the-realisation-of-sachchidananda#p2</ref> If attachment to mutable personality is the cause of our self-ignorance, of our discord and quarrel with ourself and with life and with others, and if there is an impersonal One in which no such discord and ignorance and vain and noisy effort exist because it is in eternal identity and harmony with itself, then to arrive in our souls at that impersonality and untroubled oneness of being is the one line and object of human effort to which our reason can consent to give the name of practicality.<ref>http://incarnateword.in/cwsa/23/the-realisation-of-sachchidananda#p2</ref>  Division, ego, the imperfect consciousness and groping and struggle of a separate self-affirmation are the effective cause of the suffering and ignorance of this world. Once consciousnesses separated from the One Consciousness, they fell inevitably into ignorance and the last result of ignorance was Inconscience; from a dark immense Inconscient this material world arises and out of it a soul that by evolution is struggling into consciousness, attracted towards the hidden Light, ascending but still blindly towards the lost Divinity from which it came.<ref>http://incarnateword.in/cwsa/28/the-problem-of-suffering-and-evil#p5</ref>  ==Oneness As Delight== We may even say, in a sense, that it is to have this joy of union as the ultimate crown of all the varied experiences of spiritual relation between the individual soul and God that the One became many in the universe.<ref>http://incarnateword.in/cwsa/24/the-mystery-of-love#p1</ref> In its relations with its supreme Self, with God, the divine soul will have this sense of the oneness of the transcendent and universal Divine with its own being. It will enjoy that oneness of God with itself in its own individuality and with its other selves in the universality.<ref> http://incarnateword.in/cwsa/21/the-divine-soul#p12</ref> …the soul that has realised oneness has no sorrow or shrinking; the spirit that has entered into the bliss of the Spirit has nought to fear from anyone or anything whatsoever. Fear, desire and sorrow are diseases of the mind; born of its sense of division and limitation, they cease with the falsehood that begot them. The Ananda is free from these maladies; it is not the monopoly of the ascetic, it is not born from the disgust of existence.<ref>http://incarnateword.in/cwsa/23/gnosis-and-ananda#p12</ref>  … Divine Love is not an emotion,—... Human love is made up of emotion, passion and desire,—all of them vital movements, therefore bound to the disabilities of the human vital nature…. our aim is to go beyond emotion to the height and depth and intensity of the Divine Love and there feel through the inner psychic heart an inexhaustible oneness with the Divine which the spasmodic leapings of the vital emotions cannot reach or experience.<ref>http://incarnateword.in/cwsa/29/divine-love-psychic-love-and-human-love#p46</ref>  The principle of Yoga is to turn God-ward all or any of the powers of the human consciousness so that through that activity of the being there may be contact, relation, union. …It is not ultimately the pure peace of oneness or the power and desireless will of oneness, but the ecstatic joy of union which the devotee seeks by his Yoga. <ref>http://incarnateword.in/cwsa/24/the-godward-emotions#p1</ref> … this God-lover will be the divine worker, not for the sake of works or for a self-regarding pleasure in action, but because in this way God expends the power of his being … He will feel perfect joy in the works and acts of the Beloved, because in them too he finds the Beloved; he will himself do all works because through those works too the Lord of his being expresses his divine joy in him: when he works, he feels that he is expressing in act and power his oneness with that which he loves and adores; he feels the rapture of the will which he obeys and with which all the force of his being is blissfully identified. <ref>http://incarnateword.in/cwsa/24/the-delight-of-the-divine#p6</ref> The God-lover is the universal lover and he embraces the All-blissful and All-beautiful. … when he has the vision of the All-beautiful everywhere and can feel at all times the bliss of his embrace, that is the decisive sign that he has taken possession of the Divine. Union is the consummation of love, but it is this mutual possession that gives it at once the acme and the largest reach of its intensity. It is the foundation of oneness in ecstasy.<ref>http://incarnateword.in/cwsa/24/the-delight-of-the-divine#p8</ref>  We throw up all the passions of the heart against him, till they are purified into a sole ecstasy of bliss and oneness. But that too is no monotony; it is not possible for the tongue of human speech to tell all the utter unity and all the eternal variety of the ananda of divine love. Our higher and our lower members are both flooded with it, the mind and life no less than the soul: even the physical body takes its share of the joy, feels the touch, is filled in all its limbs, veins, nerves with the flowing of the wine of the ecstasy, amṛta. Love and Ananda are the last word of being, the secret of secrets, the mystery of mysteries.<ref>http://incarnateword.in/cwsa/24/the-mystery-of-love#p10</ref>  Because the Divine is essentially one, and yet He has subdivided Himself apparently in all beings, and in this way recreated the primordial Oneness. And it is because of this divine Oneness—which, however, appears fragmented in beings—that the Unity is re-established in its essence. And when one becomes conscious of this, one has the joy of the consciousness of this Oneness. But those who are not conscious—what they miss is the joy of consciousness. But the fact remains the same.<ref>http://incarnateword.in/cwm/08/29-february-1956#p13</ref> Through Avidya, the Multiplicity, lies our path out of the transitional egoistic self-expression in which death and suffering predominate; through Vidya consenting with Avidya by the perfect sense of oneness even in that multiplicity, we enjoy integrally the immortality and the beatitude. By attaining to the Unborn beyond all becoming we are liberated from this lower birth and death; by accepting the Becoming freely as the Divine, we invade mortality with the immortal beatitude and become luminous centres of its conscious self-expression in humanity.<ref>http://incarnateword.in/cwsa/21/the-destiny-of-the-individual#p19</ref>  Certainly, we may prefer the absorption in a pure exclusive unity or a departure into a supracosmic transcendence, but there is in the spiritual truth of the Divine Existence no compelling reason why we should not participate in this large possession and bliss of His universal being which is the fulfilment of our individuality.<ref>http://incarnateword.in/cwsa/21/the-eternal-and-the-individual#p8</ref>  To see things as parts, as incomplete elements is a lower analytic knowledge. The Absolute is everywhere; it has to be seen and found everywhere. Every finite is an infinite and has to be known and sensed in its intrinsic infiniteness as well as in its surface finite appearance. But so to know the world, so to perceive and experience it, it is not enough to have an intellectual idea or imagination that so it is; a certain divine vision, divine sense, divine ecstasy is needed, an experience of union of ourselves with the objects of our consciousness. In that experience not only the Beyond but all here, not only the totality, the All in its mass, but each thing in the All becomes to us our self, God, the Absolute and Infinite, Sachchidananda. This is the secret of complete delight in God's world, complete satisfaction of the mind and heart and will, complete liberation of the consciousness. <ref>http://incarnateword.in/cwsa/23/the-soul-and-nature#p1</ref>=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>  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> 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> 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>  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>  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>… 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>… 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>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> …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> 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> 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> 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> 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> 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> 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>  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>  … 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> 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> … 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> 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>  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>  … 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>  … 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>  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>  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>  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>  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> 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> 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> 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> "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>  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>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> 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> 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>  …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> 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>  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> 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>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> 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> 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> 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>  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>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> 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>  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> 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> 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> … 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>  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>  [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>  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> 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> 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> 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> 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>  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>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>  … 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#p1p12</ref>

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> 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> 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> 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> … 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.<refcenter>http://incarnateword.in/cwsa/24/the-action-of-the-divine-shakti#p5~</refcenter>

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>httphttps://incarnateword.in/cwsa/30/conditions-of-transformation#p7p5</ref><center>~</center>As he [the individual] 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><center>~</center>… 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><center>~</center>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, as only the self-ruler and master man can help, in leading the human race forward spiritually towards this consummation and towards some image of a greater divine truth in their personal and communal existence. 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><center>~</center>… 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; if one has not the consciousness of timeless eternal being, if one is dependent on body or embodied mind or embodied life, or dependent on this world or that world or on this condition of being or that condition of being, that is not the reality of self, not the fullness of our spiritual existence. 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… <ref>http://incarnateword.in/cwsa/22/the-divine-life#p14</ref><center>~</center>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><center>~</center>In liberation the individual self realises itself as the One (that is yet Many). It may plunge into the One and merge or hide itself in its bosom—that is the Laya of the Adwaita; it may feel its oneness and yet as part of the Many that is One enjoy the Divine, that is the Dwaitadwaita liberation; it may lay stress on its Many aspect and be possessed by the Divine, the Visishtadwaita, or go on playing with Krishna in the eternal Vrindavan, the Dwaita liberation. Or it may, even being liberated, remain in the Lila or manifestation or descend into it as often as it likes. The Divine is not bound by human philosophies—it is free in its play and free in its essence. <ref>http://incarnateword.in/cwsa/30/the-universal-or-cosmic-consciousness#p18</ref>

… the individual doer disappears, but there is not necessarily any quietistic passivity; there may be …All are linked together by a full kinetic action, only all is done by the Shaktisecret Oneness. <ref>http://incarnateword. 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 /cwm/08/29-february-1956#p9</ref><center>~</center>Stability and action are also in the same way nothing but a formationmovement, operationwe must remember, activity of the Shakti in her immediate presence and full possession are only our psychological representations of all the system. The sadhaka does not thinkAbsolute, will, act, feel, but thought, will, feeling, action happen in his system. The individual on the side of action has disappeared into even as are oneness with universal Prakriti, has become an individualised form and action of the divine Shaktimultitude. He The Absolute is still aware of his personal existence, but beyond stability and movement as it is as the Purusha supporting beyond unity and observing the whole action, conscious of multiplicity. But it takes its eternal poise in his self-knowledge the one and enabling by his participation the divine Shakti to do stable and whirls round itself infinitely, inconceivably, securely in him the works moving and the will of the Ishwaramultitudinous. <ref>http://incarnateword.in/cwsa/2421/the-actionpure-of-the-divine-shaktiexistent#p9p13</ref><center>~</center>Unity will Oneness finds itself infinitely in what seems to us to be the lawa falling away from its oneness, difference will be simply for the various enjoyment but is really an inexhaustible diverse display of that unity. Neither descending again into that plane of division which clings to This is the miracle, the separation Maya of the ego-sense nor attached to an exclusive seeking for pure identity which cannot have to do with any play of differenceuniverse, yet perfectly logical, we shall embrace natural and reconcile the two poles a matter of being where they meet in course to the infinity self-vision and self-experience of the HighestInfinite.<ref>http://incarnateword.in/cwsa/2321/thebrahman-purusha-modesishwara-ofmaya-theprakriti-selfshakti#p5p17</ref><center>~</center>In this self-development It all practically comes down to a capacity to spread the experience, or to INCLUDE things in the soul finds that experience (it has accomplished on 's the same thing). You really have to forget this line the object business of the whole integral Yogaone person and then another, union with the Supreme in its self one thing and in its universalised individualitythen another.... So long as he remains 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 the world-existenceone spot, this perfection must radiate or spreading out from himlike oil on water,—for that or embracing everything. This is the necessity of his oneness with the universe and its beingsall very approximate,—in an influence and action which help all around who are capable of but it to rise to or advance towards 's the same perfection, and for only way the rest in an influence and action which help, …thing can be understood.He becomes a light and power of And the Truth to which he has climbed and a means sole explanation for others' ascension"contagion" is in that Oneness.<ref>http://incarnateword.in/cwsaagenda/2403/the-perfectionjune-of9-the-mental-being1962#p16p8</ref><center>~</center>… thus to be universally in the fullness Absence of love and freedom of one's universality, one must be also transcendentally. The spiritual fullness of the being fellow-feeling is eternity…. To transcend, to exceed consciousness of body, not necessary for nearness to be held in the body or by Divine; on the body, to hold the body only as an instrumentcontrary, a minor outward formation sense of self, closeness and oneness with others is a first condition part of the divine living. Not to be a mind subject to ignorance and restriction of consciousness, into which the sadhak enters by nearness to transcend mind the Divine and handle it as an instrument, to control it as a surface formation the feeling of self, is a second conditiononeness with the Divine. To be by In this Yoga the self and spiritfeeling of unity with others, not to depend upon lifelove, not to be identified with it, to transcend it universal joy and control and use it as Ananda are an expression essential part of the liberation and instrumentation perfection which are the aim of the self, is a third conditionsadhana. <ref>http://incarnatewordincarnatewordw.in/cwsa/2231/human-relations-and-the-divinespiritual-life#p14p9</ref><center>~</center>Even It is as though there were innumerable doors or paths by which one could reach the bodily life Divine. So when one approaches he does not possess its own full being so from a certain angle, he enters by a certain door, but as soon as he has gone right in its own kind if the consciousness does not exceed the body and feel its physical , he realises that it is a single oneness with all material existence; , it is only the vital life does not possess its own full living in its own kind if path leading to it or 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 particular approach which 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 differencedifferent. <ref>http://incarnateword.in/cwsacwm/2207/the6-divinejuly-life1955#p14p6</ref>

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 '''Curated 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>Rama'''