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#p18p14</ref>

The Divine's love … Sri Aurobindo says there is that which comes from above poured down from a oneness in Matter, a oneness in the Divine Oneness and its Ananda on the being—psychic love is manifestation, a form taken by divine love oneness in the human being according to the needs substance, and possibilities of the human consciousnessthat there is necessarily an interchange... <ref>http://incarnateword.in/cwsa/29/divine-love-psychic-love-all is the Divine and-human-love#p13</ref><center>~</center>If love that consequently all is ''One''; that it is only your consciousness which is psychic separated and in its nature, a state of unconsciousness because it always brings the is separated; but that if you remove this unconsciousness and this 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 Loveseparation, 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 return to 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…Oneness. <ref>http://incarnateword.in/cwm/0816/828-februaryseptember-19561968#p24p2</ref>

… you do not know what goes on in them [others], they are strangers A sadhaka is one who is doing sadhana to you, you are shut up as it were in your own skin, and have no contact attain union with others except quite externally and superficiallythe divine consciousness. But this happens precisely because you have not realised A Yogi is one who is already living in yourself the perception some kind of this oneness of Consciousnesswith the Divine, Force and Will—even of material vibrationsnot in the ordinary consciousness. <ref>httphttps://incarnateword.in/cwmcwsa/0830/8experiences-februaryand-1956realisations#p24p9</ref>

The divine soul will be aware of all variation of beingAll life, spiritual, consciousnessmental or material, will and delight as is the outflowing, play of the extension, soul with the diffusion possibilities of that its nature; for without this play there can be no self-concentrated Unity developing itself, not into difference expression and divisionno relative self-experience. Even, but into anotherthen, an extended form in our realisation of infinite all as our larger self and in our onenesswith God and other beings, this play can and must persist, unless we desire to cease from all self-expression and all but a tranced and absorbed self-experience. It will itself always be concentrated But then it is in oneness the individual being that this trance or this liberated play is realised; the trance is this mental being's immersion in the essence sole experience of its beingunity, always manifested in variation in the extension liberated play is the taking up of its his mind into the spiritual beingfor the free realisation and delight of oneness. <ref>http://incarnateword.in/cwsa/2123/the-divinesoul-and-its-soulliberation#p6p5</ref>

All unity between creatures is We regard the spirit in its essence man not as solely an individual being travelling to a self-finding, a fusion transcendent unity with that from which we have separatedthe Divine, but as a discovery universal being capable of one's self oneness with the Divine in othersall souls and all Nature and we give this extended view its entire practical consequence.<ref>http://incarnateword.in/cwsa/2324/the-sacrificeprinciple-the-triune-path-andof-the-lord-of-theintegral-sacrificeyoga#p2p8</ref>

A sadhaka All unity between creatures is one who is doing sadhana to attain union with the divine consciousness. A Yogi is one who is already living in some kind of oneness its essence a self-finding, a fusion with the Divinethat from which we have separated, not a discovery of one's self in the ordinary consciousnessothers.<ref>http://incarnateword.in/cwsa/3023/experiencesthe-sacrifice-the-triune-path-and-realisations#p11</ref><center>~</center>The spiritual consciousness is that in which you realise the Divine, the Self, the cosmic oneness as -lord-of-the constant living contact with these things. <ref>http://incarnateword.in/cwsa/30/experiences-and-realisationssacrifice#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 in origin; but in the manifestation each entity follows its own path of conscious return to the Oneness. <ref>http://incarnateword.in/cwm/16/28-september-1968#p2</ref><center>~</center>All true love and all sacrifice are in their essence Nature's contradiction of the primary egoism and its separative error; it is her attempt to turn from a necessary first fragmentation towards a recovered oneness. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p2</ref><center>~</center>The being self, Atman, is here on the physical plane although in touch with the mental and vital. The being that is the individual consciousness has to ascend and become conscious of all the planes its nature either transcendent or universal (vitalParamatma, mental and those above the mentalAtma) until ; when it reaches the Divine Oneness which is above all the planes individualises and from which they emerge. <ref>http://incarnateword.in/cwsa/31/levels-of-the-physical-becomes a central being#p76</ref><center>~</center>A mental or vital sense of oneness has not the same essentiality or the same effect as a spiritual realisation of oneness—just as the mental perception of the Divine is not the same thing as the spiritual realisation. The consciousness of one plane is different from the consciousness of another. Spiritual and psychic love are different from mental, vital or physical love—so with everything else. So too with the perception of oneness and its effects. That it is why then the different planes have their importance; otherwise their existence would have no meaningJivatman.<ref>http://incarnateword.in/cwsa/30/experiences-and-realisations#p37</ref><center>~</center>Cosmic love depends on the realisation of The Jivatman feels his oneness of self with all. Psychic love or feeling for all can exist without this realisation.<ref>http://incarnateword.in/cwsa/29/divine-love-psychic-love-and-human-love#p25</ref><center>~</center>All the attempt of man to arrive universal but at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.<ref>http://incarnateword.in/cwsa/23/the-cosmic-consciousness#p9</ref><center>~</center>Neither same time his [man’s] intellect, nor his intuitions, nor his feeling can do without a One or central separateness as a Oneness to whom or to which these world forces and himself may stand in some relation which supports them and gives them their significance. He feels that there must be an Infinite which holds these finites. <ref>http://incarnateword.in/cwsa/22/the-progress-to-knowledge-god-man-and-nature#p8</ref><center>~</center>There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-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 OnenessDivine.<ref>httphttps://incarnateword.in/cwsa/2328/the-ascentjivatman-ofin-the-sacrificeintegral-iiyoga#p14</ref><center>~</center>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 the soul are the same, but in two different statuses. The Jivatma is the Ansha 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/the-psychic-being#p25p2</ref>

The Jivatman psychic being is for me the Unborn who presides over soul or spark of the Divine developing a form of itself in the individual being evolution which travels from life to life. The Jivatma and its developmentsthe soul are the same, associated with it but in two different statuses. The Jivatma is the Ansha of the Divine standing above it … feels the Divine 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 be his origin, life until in the truth opening of his knowledge the psychic being realises its oneness with the self above. <ref>https://incarnateword.in/cwsa/28/the-psychic-being#p26</ref>There, as it is the eternal Knower that becomes the master Knower in us and mover and user of his natureall knowledge, so it is the very stuff of his existence. He eternal All-Blissful who is plunged in the Divine and one with Adored attracting to himself the Eternal for ever, aware eternal divine portion of his own expression being and instrumental dynamism which is joy that has gone out into the Divine's, … capable play of relation in onenessthe universe, harmonic in this many-sidedness without contradiction, because … it is an intrinsic consciousness of the Infinite, infinite not only Lover pouring himself out in essence but the multiplicity of his own manifested selves in capacity, which can be to its own self-awareness all things and yet for ever the same and onea happy Oneness. <ref>http://incarnateword.in/cwsa/2823/the-jivatmanascent-inof-otherthe-indiansacrifice-systemsii#p11p14</ref>

==Universality And Oneness==

Beyond the creation lies the perfect Oneness, but potentially it contains duality since the Mahashakti will manifest for the needs of the creation.<ref>http://incarnateword.in/cwm/16/5-february-1968#p2</ref><center>~</center>The creation depends on and moves between the biune principle of unity and multiplicity; it is a manifoldness of idea and force and form which is the expression of an original unity, and it is an eternal oneness which is the foundation and reality of the multiple worlds and makes their play possible. <ref>http://incarnateword.in/cwsa/21/the-sevenfold-chord-of-being#p2</ref><center>~</center>The whole is a unity—the oneness unaffected by any multitudinousness of objects and details—held in and by the consciousness in a spiritual space and all substance there is conscious substance. <ref>http://incarnateword.in/cwsa/24/the-supramental-sense#p11</ref><center>~</center>The Being is one, but this oneness is infinite and contains in itself an infinite plurality or multiplicity of itself: the One is the All; it is not only an essential Existence, but an All-Existence. The infinite multiplicity of the One and the eternal unity of the Many are the two realities or aspects of one reality on which the manifestation is founded. <ref>http://incarnateword.in/cwsa/22/the-integral-knowledge-and-the-aim-of-life-four-theories-of-existence#p6</ref><center>~</center>In that spacious equality of oneness the Being is not divided and distributed; equably self-extended, pervading its extension as One, inhabiting as One the multiplicity of forms, it is everywhere at once the single and equal Brahman. <ref>http://incarnateword.in/cwsa/21/the-supreme-truth-consciousness#p14</ref><center>~</center>The One extended in universality exists in each being and affirms himself in this individuality of himself. In the individual he discloses his total existence by oneness with all in the universality. In the individual he discloses too his transcendence as the Eternal in whom all the universal unity is founded. <ref>http://incarnateword.in/cwsa/22/the-philosophy-of-rebirth#p20</ref><center>~</center>The world is a differentiated unity, a manifold oneness, not a constant attempt at compromise between eternal dissonances, not an everlasting struggle between irreconcilable opposites. <ref>http://incarnateword.in/cwsa/21/the-knot-of-matter#p1</ref><center>~</center>All multiplicity resolves itself into a manifoldness of the one Being, the one Consciousness of Being, the one Delight of Being. <ref>http://incarnateword.in/cwsa/21/the-knowledge-and-the-ignorance#p17</ref><center>~</center>There is the sense of Oneness, that every movement of the consciousness has repercussions everywhere, in all consciousnesses because there is only one consciousness, and the distortions are different; it's the distortions that make for diversity. <ref>http://incarnateword.in/agenda/07/august-31-1966#p11</ref><center>~</center>For these three are aspects of the one Existence. The first is based upon that self-knowledge which, in our human realisation of the Divine, the 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 Self containing all existences is the basis of our oneness in difference; the Self inhabiting all is the basis of our individuality in the universal. <ref>http://incarnateword.in/cwsa/21/the-divine-soul#p8</ref><center>~</center>The spirit, the fundamental soul remain the same, even while the Shakti of knowledge, will, action, love does its work and assumes the various forms needed for its work. <ref>http://incarnateword.in/cwsa/24/the-action-of-equality#p9</ref><center>~</center>… the supreme Self is one, but the souls of the Self are many and, as is the soul's formation of nature, so 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, but to abolish them is not the intention of the Spirit in Nature. <ref>http://incarnateword.in/cwsa/22/the-evolution-of-the-spiritual-man#p40</ref><center>~</center>Ultimately, all this is an experience of Oneness, of multiplicity in Oneness, and this experience depends on the degree of nearness and intensity. But it is the all—the all which is one—and seen from the standpoint of the Lord's consciousness.... …, 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/agenda/04/december-11-1963#p24</ref><center>~</center>The oneness of the Infinite is not something limited, fettered to its unity; it is capable of an infinite multiplicity. The Supreme Reality is an Absolute not limited by either oneness or multiplicity but simultaneously capable of both; for both are its aspects, although the oneness is fundamental and the multiplicity depends upon the oneness. <ref>http://incarnateword.in/cwsa/29/a-realistic-adwaita#p9</ref><center>~</center>"The spiritual life reveals the one essence in all, but reveals too its infinite diversity; it works for diversity in oneness and for perfection in that diversity." <ref>http://incarnateword.in/cwm/04/17-april-1951#p1</ref><center>~</center>… we actually see … the universal law of existence where oneness is always the basis with an endless multiplicity and difference in the oneness; as for instance there is one mankind but many kinds of man, one thing called leaf or flower but many forms, patterns, colours of leaf and flower. Through this we can look back into one of the fundamental secrets of existence, the secret which is contained in the one Reality itself. <ref>http://incarnateword.in/cwsa/29/a-realistic-adwaita#p9</ref><center>~</center>A Reality of Oneness manifesting itself in a reality of numberless forms and powers of its being is what we confront everywhere. There is no doubt in its process a mystery, even a magic, but there is nothing to show that it is a magic of the unreal and not a working of a Consciousness and Force of being of the omnipotent Real, a self-creation operated by an eternal self-knowledge.<ref>http://incarnateword.in/cwsa/21/the-cosmic-illusion-mind-dream-and-hallucination#p20</ref><center>~</center>That may be the supreme miracle the Divine is trying to achieve: separation—an existing fact—and the state of consciousness of Oneness.<ref>http://incarnateword.in/agenda/09/october-26-1968#p33</ref><center>~</center>Harmony is the natural rule of the spirit, it is the inherent law and spontaneous consequence of unity in multiplicity, of unity in diversity, of a various manifestation of oneness. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p28</ref><center>~</center>For where there is oneness and complete mutuality of consciousness-force even in multiplicity and diversity, there truth of self-knowledge and mutual knowledge is automatic and error of self-ignorance and mutual ignorance is impossible. So too where truth exists as a whole on a basis of self-aware oneness, falsehood cannot enter and evil is shut out by the exclusion of wrong consciousness and wrong will and their dynamisation of falsehood and error. <ref>http://incarnateword.in/cwsa/21/the-origin-and-remedy-of-falsehood-error-wrong-and-evil#p5</ref><center>~</center>Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous. <ref>http://incarnateword.in/cwsa/21/the-pure-existent#p13</ref><center>~</center>The accomplished sense of Unity is not that in which all are regarded as parts of one whole, waves of one sea, but that in which each as well as the All is regarded wholly as the Divine, wholly as our Self in a supreme identity.<ref>http://incarnateword.in/cwsa/23/the-modes-of-the-self#p2</ref><center>~</center>… the absolute reality of the Absolute must be, not a rigid indeterminable oneness, not an infinity vacant of all that is not a pure self-existence attainable only by the exclusion of the many and the finite, but something which is beyond these definitions, beyond indeed any description either positive or negative. All affirmations and negations are expressive of its aspects, and it is through both a supreme affirmation and a supreme negation that we can arrive at the Absolute. <ref>http://incarnateword.in/cwsa/22/reality-and-the-integral-knowledge#p4</ref><center>~</center>And in the end all becomes a form of a luminous spiritual … in which one's own action becomes an inseparable part of the action of all, is not divided from it, but feels perfectly every relation as a relation with God in all in the complex terms of his universal oneness. <ref>http://incarnateword.in/cwsa/24/the-action-of-equality#p9</ref><center>~</center>All things here are the one and indivisible eternal transcendent and cosmic Brahman that is in its seeming divided in things and creatures; in seeming only, for in truth it is always one and equal in all things and creatures and the division is only a phenomenon of the surface. <ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-the-way-of-the-gita#p11</ref><center>~</center>In fact, the Brahman is one not only in a featureless oneness beyond all relation, but in the very multiplicity of the cosmic existence. Aware of the works of the dividing mind but not itself limited by it, It finds its oneness as easily in the many, in relations, in becoming as in any withdrawal from the many, from relations, from becoming. <ref>http://incarnateword.in/cwsa/22/reality-and-the-integral-knowledge#p10</ref><center>~</center>… we see that these apparently opposite terms of One and Many, Form and the Formless, Finite and Infinite, are not so much opposites as complements of each other; not alternating values of the Brahman 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 one Reality which can lead us to it by our realisation of both together… <ref>http://incarnateword.in/cwsa/22/reality-and-the-integral-knowledge#p9</ref><center>~</center>"The mind thinks about things in succession. But beyond and above, everything exists at the same time. The One is both one and two; the manifested and the unmanifested, everything exists at the same time. When It is objectified in the creation, in the manifestation, there is a succession: one, two... But this is only a way of speaking. There is no succession, no beginning. Beyond, in the perfect Oneness, everything exists at the same time, simultaneously. This cannot be understood, it must be experienced; one can have the experience of it."<ref>http://incarnateword.in/cwm/16/9-february-1968#p2</ref><center>~</center>In the perfect sense of Oneness and in the consciousness of Oneness there is room for the objective, for objectivity—one doesn't destroy the other, not at all.<ref>http://incarnateword.in/agenda/08/april-3-1967#p5</ref>

It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite All multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness. <ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p12</ref><center>~</center>Oneness finds resolves itself infinitely in what seems to us to be into a falling away from its oneness, but is really an inexhaustible diverse display manifoldness of unity. This is the miracleone Being, the Maya one Consciousness of the universe, yet perfectly logicalBeing, natural and a matter of course to the self-vision and self-experience one Delight of the InfiniteBeing. <ref>http://incarnateword.in/cwsa/21/brahmanthe-purushaknowledge-ishwaraand-maya-prakritithe-shaktiignorance#p17</ref>

For … all becomes a form of a luminous spiritual unity with all persons, energies, things in the Maya being of Brahman is at once the magic God and in the logic of an infinitely variable Oneness; ifluminous, indeedspiritual, there were only a rigid monotone of limited oneness one and samenessuniversal force, there would be no place for reason and logic, for logic consists in the right perceptions which one's own action becomes an inseparable part of relations: the highest work action of reason all, is to find the one substancenot divided from it, but feels perfectly every relation as a relation with God in all in the one law, the cementing latent reality connecting and unifying the many, the different, the discordant and disparatecomplex terms of his universal oneness. <ref>http://incarnateword.in/cwsa/2124/brahmanthe-purushaaction-ishwara-maya-prakritiof-shaktiequality#p18p9</ref>

What our mind sees as contraries may be to ...these three are aspects of the infinite consciousness not contraries but complementaries … the individual one Existence. The first is a based upon that self-expression knowledge which, in our human realisation of the universal and Divine, the Upanishad describes as the Self in us becoming all existences; the transcendent,—it second on that which is not a contradiction or something quite other than it, it described as seeing all existences in the Self; the third on that which is described as seeing the universal concentrated and selective, it Self in all existences. The Self becoming all existences is one the basis of our oneness with all; the Self containing all existences is the Transcendent basis of our oneness in its essence difference; the Self inhabiting all is the basis of being and its essence of natureour individuality in the universal. <ref>http://incarnateword.in/cwsa/21/reality-and-the-cosmicdivine-illusionsoul#p37p8</ref>

All universal existence moves between these two terms, a diversification The accomplished sense of Unity is not that in which all are regarded as parts of the Oneone whole, a unification waves of the many and diverseone sea, and but that must be because in which each as well as the One and All is regarded wholly as the Many are fundamental aspects of the InfiniteDivine, wholly as our Self in a supreme identity. <ref>http://incarnateword.in/cwsa/2123/brahmanthe-purushamodes-ishwaraof-maya-prakritithe-shaktiself#p18p2</ref>

… the Being presents itself to our cosmic experience in three poises,—the supracosmic Existence, the 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 Oneness and 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 of the universe in itself and of the Being of cosmos as its greater self; the individual has to universalise himself and in the same movement to become aware of his supracosmic transcendence. <ref>http://incarnateword.in/cwsa/22/the-integral-knowledge-and-the-aim-of-life-four-theories-of-existence#p6</ref>

The Supramental Consciousness is not only a Knowledge, a Bliss, an intimate Love and Oneness, it is also a Will, a principle of Power and Force, and it cannot descend till the element of Will, of Power, of Force in this manifested Nature is sufficiently developed and sublimated to receive and bear it. <ref>http://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#p19</ref><center>~</center>The supramental eye can see a hundred meeting and diverging motions in one glance and envelop in the largeness of its harmonious harmonising vision of Truth … all that to our minds is clash and opposition and the collision and interlocked strife of numberless contending truths and powers. Truth to the supramental sight is at once single and infinite and the complexities of its play serve to bring out with an abundant ease the rich significance of the Eternal's Eternal‘s many-sided oneness." <ref>httphttps://incarnateword.in/agendacwsa/1013/novemberappendix-i-the-tangle-29of-1969karma#p52p3</ref>

The will of the mind and life is a stumbling about in search of right force, right Tapas which can wholly be attained in its true and complete light and direction only by oneness with the spiritual and supramental being.<ref>http://incarnateword.in/cwsa/24/the-nature-of-the-supermind#p11</ref><center>~</center>In the supramental consciousness, there are no problems—the problem is created by the division set up by the Mind. The Supramental sees the Truth as a single whole and every thing falls into its place in that whole.<ref>http://incarnateword.in/cwsa/28/the-supermind-or-supramental#p7</ref><center>~</center>Mental 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 greatest multiplicity 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 basis. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p2</ref><center>~</center>The human being is climbing out of the ignorance and when he ascends into the supramental nature, ... He will enjoy there the full essential light, power, Ananda of the infinite self by oneness with the Spirit, but 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/24/the-nature-of-the-supermind#p18</ref><center>~</center>Beyond the supramental plane of consciousness which is an intermediate step from overmind and mind to the complete experience of Sachchidananda, are the greatest heights of the manifested Spirit: here surely existence would not at all be based on the determination of the One in multiplicity, it would manifest solely and simply a pure identity in oneness. But the supramental truth-consciousness would not be absent from these planes, for it is an inherent power of Sachchidananda: the difference would be that the determinations would not be demarcations, they would be plastic, interfused, each a boundless finite. <ref>http://incarnateword.in/cwsa/21/indeterminates-cosmic-determinations-and-the-indeterminable#p23</ref><center>~</center>The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; … there is a height where the three live eternally in each other, on that height they are blissfully joined in a nodus of their harmonised oneness. <ref>http://incarnateword.in/cwsa/23/the-master-of-the-work#p26</ref><center>~</center>In the Overmind itself there is not this confusion, for the Overmind knows the One as the support, essence, fundamental power of all things, but in the dynamic play proper to it it lays emphasis on its divisional power of multiplicity and seeks to give each Power or Aspect its full chance to manifest, relying on the underlying Oneness to prevent disharmony or conflict. <ref>http://incarnateword.in/cwsa/28/the-supermind-or-supramental#p23</ref><center>~</center>This peculiar security of Overmind is however not transferable to the lower planes of consciousness which it supports and governs, because as one descends in the scale the stress on division and multiplicity increases and in the Mind the underlying oneness becomes vague, abstract, indeterminate and indeterminable and the only apparent concreteness is that of the phenomenal which is by its nature a form and representation—the self-view of the One has already begun to disappear. <ref>http://incarnateword.in/cwsa/28/the-supermind-or-supramental#p23</ref><center>~</center>The Overmind follows out diversities and divergent possibilities on their own lines of divergence: …it accepts and even encourages contradictions, but obliges them to support each other's existence so that there may be divergent roads of being and consciousness and experience that lead away from the One and from each other but still maintain themselves on the Oneness and can lead back again each on its own path to the Oneness. <ref>http://incarnateword.in/cwsa/22/the-gnostic-being#p6</ref><center>~</center>... Truly, the sign of the Supermind is Oneness. Not a sum of a lot of different things, but, on the contrary, a Oneness... at play with Itself. <ref>http://incarnateword.in/agenda/03/september-26-1962#p36</ref><center>~</center>Supermind therefore proceeds by a double faculty of comprehensive and apprehensive knowledge; proceeding from the essential oneness to the resultant multiplicity, it comprehends all things in itself as itself the One in its manifold aspects and it apprehends separately all things in itself as objects of its will and knowledge. <ref>http://incarnateword.in/cwsa/21/the-sevenfold-chord-of-being#p2</ref><center>~</center>In the mind the action of intelligence involves, at the outset, separation and otherness between the knower, knowledge and the known; but in the supermind its movement still takes place in the infinite identity or at least in the cosmic oneness. <ref>http://incarnateword.in/cwsa/24/the-supramental-sense#p3</ref><center>~</center>The 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 itself, still all the knowledge that operates in its workings, even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. <ref>http://incarnateword.in/cwsa/24/the-nature-of-the-supermind#p5</ref><center>~</center>…the Supermind works otherwise. … In this comprehensive knowledge there is no independent centre of existence, no individual separated ego such as we see in ourselves; the whole of existence is to its self-awareness an equable extension, one in oneness, one in multiplicity, one in all conditions and everywhere. Here the All and the One are the same existence; the individual being does not and cannot lose the consciousness of its identity with all beings and with the One Being; for that identity is inherent in supramental cognition, a part of the supramental self-evidence. <ref>http://incarnateword.in/cwsa/21/the-supreme-truth-consciousness#p13</ref><center>~</center>The supermind sees directly the spirit and essence, the face and body, the result and action, the principles and dependences of the truth as one indivisible whole, …the variations of the spirit in the light of its identities, its apparent divisions in the truth of its oneness. <ref>http://incarnateword.in/cwsa/24/the-nature-of-the-supermind#p10</ref><center>~</center>The supermind acting through sense feels all as God and in God, all as the manifest…. Nothing exists independently to its sense, but all is felt as one being and movement and each thing as indivisible from the rest and as having in it all the Infinite, all the Divine. This supramental sense has the 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 founded on a feeling of all in each and of each in all… <ref>http://incarnateword.in/cwsa/24/the-supramental-sense#p7</ref><center>~</center>The Supermind is the One Truth deploying and determining the manifestation of its Powers—all these Powers working as a multiple Oneness, in harmony, without opposition or collision, according to the One Will inherent in all.<ref>http://incarnateword.in/cwsa/28/the-supermind-or-supramental#p43</ref><center>~</center>…Knowledge inevitably takes its stand in a trinity of the Knower, the Known and Knowledge; Love finds itself in a trinity of the Lover, the Beloved and Love; Will is self-fulfilled in a trinity of the Lord of the Will, the object of the Will and the executive Force; Joy has its original and utter gladness in a trinity of the Enjoyer, the Enjoyed and the Delight that unites them; Self as inevitably appears and founds its manifestation in a trinity of Self as subject, Self as object and self-awareness holding together Self as subject-object. …All this deploying of powers and possibilities and their inherent consequences is held together by supermind cognition in an intimate oneness; it keeps them founded consciously on the original Truth and maintained in the harmony of the truths they manifest and are in their nature. <ref>http://incarnateword.in/cwsa/21/indeterminates-cosmic-determinations-and-the-indeterminable#p18</ref>

Mind The supermind acting through sense feels all as God and in God, all as the manifest…. Nothing exists independently to its sense, but all is a subordinate power of Supermind which takes its stand felt as one being and movement and each thing as indivisible from the rest and as having in it all the standpoint Infinite, all the Divine. This supramental sense has the direct feeling and experience, not only of divisionforms, actually forgetful here but of forces and of the oneness behind though able to return 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 founded on a feeling of all in each and of each in all its sense definition, although more precise and complete than the mental, creates no walls of limitation; it by reillumination is an oceanic and ethereal sense in which all: particular sense knowledge and sensation is a wave or movement or spray or drop that is yet a concentration of the whole ocean and inseparable from the supramental…ocean. <ref>http://incarnateword.in/cwsa/2124/the-sevenfoldsupramental-chord-of-beingsense#p3p7</ref>

The entire material sensation fundamental nature of this supermind is that all its knowledge is supramentalised originally a knowledge by identity and oneness and even when it becomes aware, directly and with a physical participation makes numberless apparent divisions anddiscriminating modifications in itself, finallystill all the knowledge that operates in its workings, a unity with the subtler instrumentationeven in these divisions, of forces is founded upon and movements sustained and the physical, vital, emotional, mental vibrations of things lit and beings guided by this perfect knowledge by identity and feels them all not only spiritually or mentally but physically in the self and as movements of the one self in these many bodiesoneness. The wall that the limitations of the body and its senses have built around us Spirit is abolished even in the body one everywhere and the senses it knows all things as itself and there is in its place the free communication of the eternal oneness. All sense itself, so sees them always and sensation becomes full of the divine lighttherefore knows them intimately, completely, in their reality as well as their appearance, the divine power and intensity of experiencein their truth, a divine joytheir law, the delight entire spirit and sense and figure of the Brahmantheir nature and their workings. … All sensation becomes Ananda.<ref>http://incarnateword.in/cwsa/24/the-supramentalnature-senseof-the-supermind#p13p5</ref>

To bring into activity For the awakened individual the principle realisation of oneness on the material plane or to work for humanity is a mental mistranslation his truth of the Truth—these things cannot being and his inner liberation and perfection must be the first or true object of spiritual his primary seeking. We must find the Self, the Divine—first, then only can we know what because that is the work call of the Self or Spirit within him, but also because it is only by liberation and perfection and realisation of the Divine demands from truth of being that man can arrive at truth of living. …There can be no real perfection for us. Until then except by our life inner self and action can only be a help or means towards finding truth of spiritual existence taking up all truth of the Divine instrumental existence into itself and giving to it ought not to have any other purposeoneness, integration, harmony.<ref>http://incarnateword.in/cwsa/2922/seeking-the-divine-life#p2p37</ref>

Our uplook Neither his intellect, nor his intuitions, nor his feeling can do without a One or a Oneness to whom or to which these world forces and himself may stand in some relation which supports them and gives them their significance. He feels that there must be to a freean Infinite which holds these finites, is in, behind and about all-powerfulthis visible cosmos, perfect bases the harmony and blissful One interrelation and Oneness in essential oneness of multitudinous things. His thought needs an Absolute on which 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 these innumerable beings move in the universe. Let him call it what he will, he must arrive at a Supreme, a Divine, a Cause, an Infinite and live and through Eternal, a Permanent, a Perfection to which all can meet tends and become one. This Eternal will be at once personal aspires, or an All to which everything perpetually and impersonal in his self-revelation invisibly amounts and touch upon the soulwithout which they could not be. <ref>http://incarnateword.in/cwsa/2322/selfthe-progress-to-knowledge-god-man-and-consecrationnature#p20p8</ref>

To find Mental nature and mental thought are based on a consciousness of the Divine finite; supramental nature is indeed the first reason for seeking the spiritual Truth in its very grain a consciousness and power of the spiritual life; it is Infinite. Supramental Nature sees everything from the one thing indispensable standpoint of oneness and regards all things, even the rest is nothing without it. The Divine once foundgreatest multiplicity and diversity, even what are to manifest Him,—that is, first of all to transform one's own limited consciousness into the Divine Consciousnessmind the strongest contradictions, to live in the infinite Peacelight of that oneness; its will, Lightideas, Lovefeelings, Strengthsense are made of the stuff of oneness, Bliss, to become its actions proceed upon that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active naturebasis. <ref>http://incarnateword.in/cwsa/2922/seekingthe-thegnostic-divinebeing#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><center>~</center>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><center>~</center>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><center>~</center>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><center>~</center>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><center>~</center>…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><center>~</center>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><center>~</center>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 - It is The Way Out Of Suffering, Conflict And Disorder==

All relations in We can say (to put it very simply) that all the vibrations that come from the world, even to its greatest One and most shocking apparent discordsexpress Oneness are constructive, 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 while all the effective principle of our inner possession of our being and complications of our right and ideal relations with the world. That is why we have had ordinary, separative consciousness lead to insist first and foremost on oneness as the aim and in a way the whole aim of our Yoga of knowledgedestruction. <ref>http://incarnateword.in/cwsaagenda/2304/the-soul-andnovember-its4-liberation1963#p2p18</ref>

In …the soul that has realised oneness has no sorrow or shrinking; the confusion and obscurity spirit that has entered into the bliss of this struggle all are thrown against each other with a will in each the Spirit has nought to assert its own existence first fear from anyone or anything whatsoever. Fear, desire and foremost and only secondarily to assert itself in others and very partially for otherssorrow are diseases of the mind; for even man's altruism remains essentially egoistic born of its sense of division and must be so till limitation, they cease with the soul finds falsehood that begot them. The Ananda is free from these maladies; it is not the secret monopoly of the divine Onenessascetic, it is not born from the disgust of existence. <ref>http://incarnateword.in/cwsa/23/thegnosis-ascent-of-the-sacrificeand-iiananda#p10p12</ref>

The sense, On the ideahigher spiritual planes there is no ego, because 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 oneness of that experience are the root of all suffering, ignorance and evil. And it Divine 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 universefelt, with all around it; but rather it finds itself at odds with there may be the universe, in conflict and disaccord with other beings who are its other selvessense of one's true person or individual being—not ego, but whom it treats as not-self; … The satisfactions it gets from this labour and effort are a portion 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 existenceDivine. <ref>httphttps://incarnateword.in/cwsa/2428/the-liberationjivatman-ofin-the-spiritintegral-yoga#p7p34</ref>

… ...what do we mean by the integral knowledge individual? What we unify all things usually call by that name is a natural ego, a device of Nature which holds together her action in the Onemind 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. We take up all The individual soul is the chords spiritual being which is sometimes described as an eternal portion of the universal music, strains sweet or discordant, luminous 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 their suggestion or obscure, powerful or faint, heard or suppressedits 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 find them with all changed 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 reconciled living in our true eternal being, living divinely in the indivisible harmony of SachchidanandaDivine. The Knowledge brings also But this we can do in the Power world and the Joyin life. "How shall he be deluded, whence shall he have sorrow who sees everywhere the Oneness?"<ref>httphttps://incarnateword.in/cwsa/2329/onenessa-realistic-adwaita#p11p14</ref>

The fundamental error of Sri Aurobindo insisted rather on Oneness: he used to say that even what we consider to be 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 worst adversaries are still a form of Oneness and makes itself the centre of its own universe instead of knowing itself as one concentration of Supreme, which, deliberately or not, consciously or not, helps in the universalgeneral transformation. From that original error all its particular ignorances and limitations are contingent resultsThis seems to me vaster, deeper, more comprehensive. <ref>http://incarnateword.in/cwsaagenda/2105/mindseptember-and30-supermind1964#p18p5</ref>

… in the vicissitudes of human thought, on one side the individual For where there is moved or invited to discover oneness and pursue his own selfcomplete mutuality of consciousness-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 force even in multiplicity and to accept the ideas, ideals, will, instinctsdiversity, interests there truth of the community as his own. He is moved by Nature to live for himself self-knowledge and by something deep within him to affirm his individuality; he mutual knowledge is called upon by society automatic and by a certain mental idealism to live for humanity or for the greater good of the community. The principle error of self -ignorance and its interest mutual ignorance is met and opposed by the principle of altruism…impossible. A unifying and harmonising knowledge can alone find the way, but that knowledge belongs to So too where truth exists as a whole on a deeper principle basis of our being to which self-aware oneness , falsehood cannot enter and integrality are native. It evil is only shut out by finding that in ourselves that we can solve the problem exclusion of our existence wrong consciousness and with it the problem of the true way wrong will and their dynamisation of individual falsehood and communal livingerror.<ref>http://incarnateword.in/cwsa/2221/the-divineorigin-and-remedy-of-falsehood-error-wrong-and-lifeevil#p35p5</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.All relations in/cwsa/22/the-divine-life#p40</ref><center>~</center>…if oneness with othersworld, oneness with truth is already the essence of the realised spiritual natureeven to its greatest and most shocking apparent discords, there is no need are relations of a law of truth or of love,—the law, the standard has something eternal to be imposed on us now because there is itself 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, its own universal existence; they are not as a law mentally constructed but as the very substance and constitution anywhere or at any time collisions of the nature and, disconnected beings who meet fortuitously or by the integration some mechanical necessity of the being, necessarily also the very stuff and constituting nature of the actioncosmic existence. To grow into Therefore to get back to this nature eternal fact of our true being, a nature of spiritual truth and oneness, is the liberation attained by an evolution our essential act of the spiritual being… <ref>http://incarnateword.in/cwsa/22/theself-gnostic-being#p32</ref><center>~</center>When one is assailed by the vision of this disorder and this confusion, there is only one thing knowledge; to do, live in it's to go into must be 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 effective principle of our petty vision, inner possession of our petty knowledge, being and of our petty judgments, our petty... all of it is nothing, it's microscopic in comparison right and ideal relations with the Consciousness that rules over the Wholeworld. And then, if one has in the least the sense of That is why separate individualities exist, maybe it's only we have had to enable aspiration—the existence of aspiration, of this movement, this movement of self-giving insist first and surrender, of trust foremost on oneness as the aim and FAITH. The faith that there lies in a way the raison d'être whole aim of the makeup our Yoga of individuals, and the aspiration to become THAT in all one's intensity and all one's sincerity... That's the only thing neededknowledge. <ref>http://incarnateword.in/agendacwsa/1023/augustthe-16soul-1969and-its-liberation#p48p2</ref>

…if that One … if oneness with others, oneness with truth is in its already the essence of the realised spiritual nature , there is no need of a freedom from bondage law of truth or of love,—the law, the standard has to this play be imposed on us now because there is in our natural being an opposite force of separateness, a possibility of antagonism, a force 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 ill-will, strife. The power of love, of good and eviltruth, virtue and sinof right will be there, satisfaction not as a law mentally constructed but as the very substance and failure, joy constitution of the nature and grief, pleasure and painby the integration of the being, then to get beyond necessarily also the qualities very stuff and take constituting nature of the action. To grow into this nature of our foundation in true being, a nature of spiritual truth and oneness, is the settled peace liberation attained by an evolution of that which is always beyond them is the only practical wisdom. spiritual being… <ref>http://incarnateword.in/cwsa/2322/the-realisation-ofgnostic-sachchidanandabeing#p2p32</ref>

If attachment to mutable personality 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, limits the cause consciousness, limits the power of our self-ignorancebeing, limits the bliss of being; this limitation again produces a wrong way of existence, wrong way of consciousness, wrong way of using the power of our discord being and quarrel with ourself and with life consciousness, and with otherswrong, perverse and if there is an impersonal One contrary forms of the delight of existence.The soul limited in being and self-isolated in which its environment feels itself no such discord longer in unity and ignorance 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 vain disaccord with other beings who are its other selves, but whom it treats as not-self … The satisfactions it gets from this labour and noisy effort exist because are of a stinted, perverse and unsatisfying kind: for the one real satisfaction it has is in eternal identity that of growth, of an increasing return towards itself, of some realisation of accord and harmony with itself, then to arrive in our souls at of successful self-creation and self-realisation, but the little of these things that impersonality and untroubled oneness it can achieve on the basis of being ego-consciousness is always limited, insecure, imperfect, transitory. ...All this means that it is the not at one line and object of human effort with God; for to which our reason can consent be at one with God is to give be at one with oneself, at one with the universe and at one with all beings. This oneness is the name secret of practicalitya right and a divine existence. <ref>http://incarnateword.in/cwsa/2324/the-realisationliberation-of-sachchidanandathe-spirit#p2p7</ref>

Division… in the vicissitudes of human thought, egoon 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 imperfect consciousness other he is called on to efface and groping subordinate himself and struggle 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 separate self-affirmation are certain mental idealism to live for humanity or for the effective cause greater good of the suffering community. The principle of self and ignorance its interest is met and opposed by the principle of this worldaltruism. Once consciousnesses separated from ... A unifying and harmonising knowledge can alone find the One Consciousnessway, they fell inevitably into ignorance 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 last result problem of ignorance was Inconscience; from a dark immense Inconscient this material world arises our existence and out of with it a soul that by evolution is struggling into consciousness, attracted towards the hidden Light, ascending but still blindly towards problem of the lost Divinity from which it cametrue way of individual and communal living.<ref>http://incarnateword.in/cwsa/2822/the-problem-of-suffering-anddivine-evillife#p5p35</ref>

==Oneness As It Leads to 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><center>~</center>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><center>~</center>…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><center>~</center>… 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>

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><center>~</center>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><center>~</center>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>

===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>and Harmony===<center>~</center>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><center>~</center>

It all practically comes down to a capacity to spread From the minute you become conscious of the experienceUnity—unity of Force, or to INCLUDE things in the experience (it's the same thing). You really have to forget this business unity of one person Consciousness and then anotherunity of Will—well, 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 no longer have the perception which makes you quite separate from others… you do not know what goes on the case) one experience taking place in one spotthem [others], or spreading out like oil on waterthey are strangers to you, or embracing everything. This is all very approximateyou are shut up as it were in your own skin, but it's the only way the thing can be understoodand have no contact with others except quite externally and superficially. And But this happens precisely because you have not realised in yourself the sole explanation for "contagion" is in that Onenessperception of this oneness of Consciousness, Force and Will—even of material vibrations.<ref>http://incarnateword.in/agendacwm/0308/june8-9february-19621956#p8p24</ref>

In the last analysisOur uplook must be to a free, it is always the same summit—the divine oneness which is behind all things—but everyone will reach his own summit, that is-powerful, through his own nature perfect 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 blissful One 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.Oneness 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 all beings move 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><center>~</center>What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind live 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 through 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 meet and in lifebecome one. <ref>http://incarnateword.in/cwsa/29/a-realistic-adwaita#p16</ref><center>~</center>… 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 This Eternal will be no divine culmination at once personal 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 egoimpersonal in his self-idea revelation 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 touch upon 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 imagesoul. <ref>http://incarnateword.in/cwsa/23/the-release-from-theself-egoconsecration#p2p20</ref>

… All the ego cannot have itattempt of man to arrive at universal sympathy, because it universal love and the understanding and knowledge of the inner soul of other existences is in its very nature separative and because even with regard an attempt to ourselvesbeat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to our own psychological existence it is a false centre cosmic oneness. And if we can by the mind and heart get at the touch of unity; for it tries to find the unity Spirit, receive the powerful inrush of the Divine into this lower humanity and change our being in an identification with nature into a shifting mentalreflection of the divine nature by love, vitalby universal joy, physical personalityby 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 eternal self physical consciousness of others and of our total existencethe cosmos. Only The Yogin is able to feel his body one with all bodies, to be aware of and even to participate in the spiritual self their affections; he can we possess feel constantly the true unity; of all Matter and be aware of his physical being as only a movement in its movement. Still more is it possible for there him to feel constantly and normally the whole sea of the individual enlarges to infinite life as his own total being and finds himself one with universal true vital existence and with the transcending Divinityhis own life as only a wave of that boundless surge. <ref>http://incarnateword.in/cwsa/2423/the-liberation-of-thecosmic-spiritconsciousness#p7p9</ref>

So long as one Harmony is not free from the ego sense, there can be no real freedom. The seat natural rule of the ego is said to be in the buddhi; spirit, it is an ignorance of the discriminating mind inherent law and reason which discriminate wrongly and take the individuation spontaneous consequence of mindunity in multiplicity, life and body for of unity in diversity, of a truth various manifestation of separative existence and are turned away from oneness. … But in a gnostic unity in multiplicity the greater reconciling truth harmony would be there as a spontaneous expression of the oneness unity, and this spontaneous expression presupposes a mutuality of consciousness aware of all existenceother consciousness by a direct inner contact and interchange. <ref>http://incarnateword.in/cwsa/2422/the-liberationdivine-of-the-spiritlife#p5p28</ref>

…a deliverance from The God-lover is the limiting universal lover and imprisoning ego is he embraces the first elementary step towards All-blissful and All-beautiful. … when he has the being vision of the gnosis; for so long as we live in All-beautiful everywhere and can feel at all times the egobliss of his embrace, it that is idle to hope for this higher reality, this vast self-consciousness, this true self-knowledgethe decisive sign that he has taken possession of the Divine. The least reversion to ego-thought, ego-action, ego-will brings back Union is the consciousness tumbling out consummation of such gnostic Truth as love, but it has attained into is this mutual possession that gives it at once the acme and the falsehoods largest reach of its intensity. It is the divided mind-naturefoundation of oneness in ecstasy. <ref>http://incarnateword.in/cwsa/2324/the-conditionsdelight-of-attainment-to-the-gnosisdivine#p4p8</ref>

One has to get rid 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 selfishness 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 egonot the being or its self-aware silent existence alone, not and if works find their culmination in knowledge, knowledge also finds its fulfilment in this wayworks. And, here too, but by selfless service 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 Divine riches of its own delight. Perfect knowledge indeed leads to perfect love, integral knowledge to a rounded and by merging multitudinous richness of love. This is the trinity of our powers, the ego 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 a mental mistranslation of the Truth—these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine Consciousness, submitting then only can we know what is the work the Self or the personal will Divine demands from us. Until then our life and action 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 Will-divine#p1</ref>We throw up all the passions of the heart against him, calling till they are purified into a sole ecstasy of bliss and oneness. But that too is no monotony; it is not possible for the being 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 Divine Peacejoy, Purityfeels the touch, Onenessis filled in all its limbs, Knowledgeveins, Lightnerves with the flowing of the wine of the ecstasy, ''amṛta''. Love and Anandaare the last word of being, replacing the ego by secret of secrets, the psychic being devoted and surrendered to the Divinemystery of mysteries.<ref>http://incarnateword.in/cwsa/2824/moralitythe-andmystery-of-yogalove#p31p10</ref>

Even if there is no consciousness … 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 ego his being and in his powers and their signs we find him... He will feel perfect joy in the higher parts where oneness works and acts of the Beloved, because in them too he finds the Beloved; he will himself do all things has been realisedworks because through those works too the Lord of his being expresses his divine joy in him: when he works, it does not follow he feels that he is expressing in act and power his oneness with that which he loves and adores; he feels the lower parts ego has been abolished. It can on rapture of the contrary become very strong will which he obeys and with which all the actions can be very egoistic even while the mind force of his being is thinking "I have no egoblissfully identified." <ref>http://incarnateword.in/cwsa/3124/egothe-anddelight-of-itsthe-formsdivine#p79p6</ref>

The true solution can intervene only when by our spiritual growth we can become one self with In the last analysis, it is always the same summit—the divine oneness which is behind all beingsthings—but everyone will reach his own summit, that is, know them as part through his own nature and own way of our self, deal with them as if they were our other selves; for then manifesting the division is healed, divine unity. … even oneness each one represents a special way of having a relation with others the Divine and manifesting the Divine. You don't need to follow another's path! You must follow your own path and it is not enough by itselfthis path that you will reach the summit, if it which is a oneness with their ignorance… Our oneness with others must be fundamentalone, not a oneness with their mindsbut 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, heartsclimbing his own mountain, vital selvesnot the mountain of another. <ref>http://incarnateword.in/cwm/04/23-april-1951#p2</ref> '''By Freeing Oneself From The Limited Ego ''' One has to get rid of selfishness and ego, egos…but a oneness not in this way [altruistic self righteousness], but by selfless service of the soul Divine and spiritby merging the ego in the Divine Consciousness, and that can only come submitting the personal will to the Divine Will, calling into the being the Divine Peace, Purity, Oneness, Knowledge, Light, Ananda, replacing the ego by our liberation into soul-awareness the psychic being devoted and self-knowledgesurrendered to the Divine. <ref>httphttps://incarnateword.in/cwsa/2128/the-origin-and-remedy-of-falsehood-error-wrongmorality-and-evilyoga#p34p26</ref>

When we live in one is assailed by the spiritvision of this disorder and this confusion, then we not there is only one thing to do, it's to go into the consciousness in which one knows that there is only knowONE Being, but are ONE Consciousness, ONE Power—there is only ONE Oneness—and all those things take place within this truth of Oneness. And that all our petty vision, our petty knowledge, our petty judgments, our beingpetty. The individual then enjoys .. all of it is nothing, it's microscopic in comparison with the Consciousness that rules over the spiritWhole. And then, if one has in the bliss least the sense of the spiritwhy separate individualities exist, his oneness with the universal maybe it's only to enable aspiration—the existenceof aspiration, his oneness with the timeless Divine of this movement, this movement of self-giving and his oneness with all other beings surrender, of trust and FAITH. The faith that is there lies the essential sense ''raison d'être'' of a spiritual liberation from the ego. But the moment the soul leans towards the mental limitation, there is a certain sense makeup of spiritual separativeness which has its joysindividuals, but may at any moment lapse into and the aspiration to become THAT in all one's intensity and all one's sincerity. ... That's the entire ego-sense, ignorance, oblivion of onenessonly thing needed. <ref>http://incarnateword.in/cwsaagenda/2410/the-liberation-ofaugust-the16-spirit1969#p6p48</ref>

To get rid The true solution can intervene only when by our spiritual growth we can become one self with all beings, know them as part of this separativeness an attempt is made to absorb oneself in the idea and realisation of the Divineour self, … The way proposed deal with them as if they were our other selves; for then the integral Yoga division is healed … even oneness with others is not enough by itself, if it is a lifting up and surrender of the whole being to himoneness with their ignorance… Our oneness with others must be fundamental, by which not only do we become one a oneness with him their minds, hearts, vital selves, egos—even though these come to be included in our spiritual existenceuniversalised consciousness, but dwell too —but a oneness in him and he in us, so that the whole nature is full of his presence soul 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 come by our present level, but it begins to become absolute as we open to liberation into soul-awareness and mount into the gnosis. This is the liberated perfectionself-knowledge.<ref>http://incarnateword.in/cwsa/2421/the-liberationorigin-and-remedy-of-thefalsehood-error-wrong-and-spiritevil#p6p34</ref>

As the universalised spiritual individual sheds the limited personality, … the egocannot have it, as he rises beyond mind because it is in its very nature separative and because even with regard to a completer knowledge in Supernatureourselves, the conflicting ideals of the mind must fall away from him, but what to our own psychological existence it is true behind them will remain in the life of Supernature… …the affirmation a false centre of unity; for it tries to find the Divine in himself and a sense unity of the Divine our being in others and the sense of oneness an identification with humanitya shifting mental, vital, with all other beingsphysical personality, not with all the world because eternal self of our total existence. Only in the spiritual self can we possess the Divine in them true unity; for there the individual enlarges to his own total being and a lead towards a greater finds himself one with universal existence and better affirmation of with the growing Reality in them will be part of his life actiontranscending Divinity. <ref>http://incarnateword.in/cwsa/2224/the-divineliberation-of-the-lifespirit#p51p7</ref>

The sign of the immersion of the embodied soul in Prakriti … if our aim is a spiritual release or a spiritual fulfilment, then the limitation of consciousness to the ego. The vivid stamp exceeding of this limited consciousness can be seen in a constant inequality little mould of the mind and heart and a confused conflict and disharmony in their varied reactions to the touches of experience ego is imperative... It is only when, awaking from its immersion in Prakriti, it perceives its oneness with the One In human egoism and its oneness with all existences that it satisfaction there can become free from these things be no divine culmination and found its right relation to this executive world-Naturedeliverance. <ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-A certain purification from egoism is the-way-condition even of-the-gita#p17</ref><center>~</center>… in reality, when we come to an integral self-knowledge, we find that we are not limitedethical progress and elevation, for we also are infinite. Our ego is only a face of the universal being social good and has no separate existenceperfection; our apparent separative individuality much more is only a surface movement and behind it our real individuality stretches out to unity with all things indispensable for inner peace, purity and upward to oneness with the transcendent Divine Infinityjoy. Thus our ego, which seems to be But a limitation of existencemuch more radical deliverance, is really a power of infinity …This fundamental world-fact of not only from egoism but from 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-idea andego-the-undivine#p14</ref><center>~</center>All this existence can therefore be approached by a Yoga of positive and active in place of the negative and passive equality. This requiressense, first, a new knowledge which is the knowledge of unity,—to see all things as oneself and needed if our aim is to see all things in God and God in all things…raise human into divine nature….. There To recover what is lost we must be an identification break out of myself with the self walls of ego. The ego must either disappear in impersonality or fuse into a larger I: it must fuse into the universe, a vision and a feeling of oneness with wider cosmic "I" which comprehends all creatures, a perception these smaller selves or the transcendent of all forces and energies and results as which even the movement of this energy of my cosmic 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 is a greater impersonal or universal self with which I am now onediminished image. <ref>http://incarnateword.in/cwsa/2423/the-wayrelease-offrom-the-equalityego#p8p2</ref>

… To get rid of this separativeness an attempt is made to absorb oneself in the Jivanmukta feels no bondage [in work]. In all work idea and action, he feels perfectly free, because the work is not done by him personally (there is no sense realisation of limited ego) but by the cosmic Force. Divine … The limitations way proposed for the integral Yoga is a lifting up and surrender of the work are those put whole being to him, by the cosmic Force itself on its own action. He himself lives in communion of oneness which not only do we become one with the Transcendent which is above the cosmos and feels no limitation. <ref>http://incarnateword.him in/cwsa/29/becoming-conscious-our spiritual existence, but dwell too in-work#p58</ref><center>~</center>The Divine appears to us here in one view as an equal, inactive him and impersonal Witness Spirit … This Witness Spirit, this immobile Self he in thingsus, seems to will nothing so that the whole nature is full of his presence and determine nothingchanged into the divine nature; yet we become aware that his very passivity, his silent presence compels all things to travel even one spirit and consciousness and life and substance with the Divine and at the same time we live and move in their ignorance towards a divine goal and attracts through division towards have a yet unrealised various joy of that oneness. … In him we no longer stand separate, but lose our active This integral liberation from the ego in into the universal movementdivine spirit and nature can only be relatively complete on our present level, even but it begins to become absolute as by we open to and mount into the Witness who gnosis. This is without qualities and for ever unattached and unentangled, we lose our static ego in the universal peaceliberated perfection.<ref>http://incarnateword.in/cwsa/2324/the-masterliberation-of-the-workspirit#p20p6</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 If love as is psychic in its nature, it always brings the most characteristic dynamic power sense of bliss and oneness must support fundamentally and colour their activities; …<ref>http://incarnateword.in/cwsa/28/philosophical-thought-and-yoga#p27</ref><center>~</center>It is the love or at least of an inner intimate closeness of the Divine that saves, not a love turned towards human beingsbeing. When the The Divine Consciousness Love is there, then there comes based on the love of upon oneness and the Divine a true love and oneness for all beings. But that does not act separately psychic derives from the Divine but only according to the Divine Mother's will and in her serviceLove.<ref>http://incarnateword.in/cwsa/2829/moralitydivine-love-psychic-love-and-yogahuman-love#p31p12</ref>

… the main business most intimate character of the heart, psychic is its true function is pressure towards the Divine through a sacred love, joy and oneness. It …At once, emerging, it is our destined instrument of complete union ready and oneness; for eager to see oneness in break all the world old ties and imperfect emotional activities and replace them by the understanding is not enough unless we also feel it with the heart a greater spiritual Truth of love and in oneness. …[It] calls down the psychic beingentire truth of divine Love to heal these malformations, to deliver mental, vital, physical love from their insufficiencies or their perversions and this means a delight in reveal to them their true abounding share of the One intimacy and in all existences in the world in himoneness, a love of God the ascending ecstasy and all beingsthe descending rapture. <ref>http://incarnateword.in/cwsa/2423/the-powerascent-of-the-instrumentssacrifice-i#p12p23</ref>

… It is the most intimate character love of the psychic is its pressure towards the Divine through that saves, not a sacred love, joy and onenessturned towards human beings. …At onceWhen the Divine Consciousness is there, emerging, it is ready and eager to break all then there comes based on the love of the old ties and imperfect emotional activities and replace them by Divine a greater spiritual Truth of true love and onenessfor all beings. …It… calls down But that does not act separately from the entire truth of divine Love to heal these malformations, to deliver mental, vital, physical love from their insufficiencies or their perversions and reveal Divine but only according to them their true abounding share of the intimacy Divine Mother's will and the oneness, the ascending ecstasy and the descending rapturein her service. <ref>httphttps://incarnateword.in/cwsa/2328/themorality-ascent-of-the-sacrificeand-iyoga#p23p26</ref>

An absorbing … 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 Divine Presence to whom he feels an always more intimate closenesspsychic being, grows upon and this means a delight in the consecrated worker. And with it is born or One and in all existences in the world in it is contained him, a universal love too for of God and all these beings, living forms . The heart’s faith and creatures that will in good are habitations founded on a perception of the Divine—not one Divine immanent in all things and leading the brief restless grasping emotions world. The universal love has to be founded on the heart’s sight and psychical and emotional sense of divisionthe one Divine, but the settled selfless love that is the deeper vibration of onenessone Self in all existence. <ref>http://incarnateword.in/cwsa/2324/the-sacrifice-the-triune-path-and-the-lordpower-of-the-sacrificeinstruments#p9p12</ref>

Love 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 passion and it seeks universal love too for two thingsall these beings, eternity living forms and intensity … between human being and human being demands creatures that are habitations of the Divine—not the most andbrief restless grasping emotions of division, even while reaching but the greatest intensities, settled selfless love that is still the least satisfied, because only deeper vibration of oneness. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p9</ref>The way of devotion in the integral synthetic Yoga will take the form of a seeking after the Divine can it through love and delight and a seizing with joy on all the ways of his being. It will find its real acme in a perfect union of love and its utter satisfactiona perfect enjoyment of all the ways of the soul’s intimacy with God. Therefore It may start from knowledge or it may start from works, but it is here most that will then turn knowledge into a joy of luminous union with the turning being of human emotion God-wards finds its full meaning the Beloved and discovers all turn works into a joy of the truth active union of which love is our being with the human symbol… by oneness it returns in will and the Ananda power of being of the divine existence where Beloved. Or it may start directly from love is absolute, eternal and unalloyeddelight; 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-godwardananda-emotionsbrahman#p13p1</ref>

The way It may be said that a complete act of devotion divine love and worship has in it three parts that are the integral synthetic Yoga will take expressions of a single whole,―a practical worship of the Divine in the act, a symbol of worship in the form of a the act expressing some vision and seeking after or some relation with the Divine through love , an inner adoration and longing for oneness or feeling of oneness in the heart and delight soul and a seizing with joy on all the ways of his beingspirit. … It may start from knowledge or it may start from worksis so that life can be changed into worship, but —by putting behind it will then turn knowledge into a joy of luminous union with the being spirit of the Beloved a transcendent and turn works into a joy of universal love, the active union seeking of our being with oneness, the will and the power sense of being oneness; by making each act a symbol, an expression of Godward emotion or a relation with the Beloved. Or it may start directly from love and delightDivine; it will then take both these other things by turning all we do into itself and will develop them as part an act of worship, an act of the complete joy of onenesssoul's communion, the mind's understanding, the life's obedience, the heart's surrender. <ref>httphttps://incarnateword.in/cwsa/2423/the-anandaascent-of-the-sacrifice-brahmanii#p1p8</ref>

By knowledge we seek 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 with between the human soul and the Divine in his conscious being: by works we seek also unity with , 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 Divine in his conscious beingeternal truth, if not staticallyeven the sole Reality. But worship is only the first step on the path of devotion. Where external worship changes into the inner adoration, but dynamically, through conscious union with real Bhakti begins; that deepens into the intensity of divine Willlove; but by that love we seek unity leads to the joy of closeness in our relations with him in all the delight Divine; the joy of his being. For that reason closeness passes into the way bliss of love, however narrow union. Love too as well as knowledge brings us to a highest oneness and it may seem in some of gives to that oneness its first movements, greatest possible depth and intensity. It is true that love returns gladly upon a difference in oneness, by which the end more imperatively all-embracing than any other motive of Yogaoneness itself becomes richer and sweeter. <ref>http://incarnateword.in/cwsa/24/thelove-delightand-ofthe-thetriple-divinepath#p3p8</ref>

===Knowledge And Will Along With Bhakthi/Love==Oneness through Integral Yoga=

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 aims at union 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 which will bring 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><center>~</center>By knowledge arriving at conscious spiritual oneness with that which we knowother sadhaks,—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 but 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.oneness in/cwsa/24/love-and-the-triple-path#p4</ref><center>~</center>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 loveTruth, gives that security, and to live not in it means to be one with it in consciousness, and oneness of consciousness is the perfect condition of knowledge. Knowledge ignorance of the Divine gives to love of mind and the Divine its firmest security, opens to it its own widest joy of experience, raises it to its highest pinnacles of outlookvital. <ref>httphttps://incarnateword.in/cwsa/2431/loveintellect-and-the-triple-pathintellectual#p10p5</ref>

…and if there 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 a the reason why the triple way of knowledge , works and love becomes the key-note of the whole Yoga, for that Reality is the direct means for the soul in mind to which thought arrives by insistence on rise to its highest intensities where it passes upward into the infinite Impersonality, there divine oneness. That too is also a knowledge of it to which love arrives by insistence on the infinite Personalityreason why the Yoga must be integral. <ref>httphttps://incarnateword.in/cwsa/24/lovethe-principle-andof-the-tripleintegral-pathyoga#p9p10</ref>

It is necessarily through the individual Self that we must arrive at the One, The ordinary life consists in work for that is the basis personal aim and satisfaction of all our experience. By Knowledge we arrive at identity with the One; for there is, in spite of the Dualistdesire under some mental or moral control, an essential identity touched sometimes by which we can plunge into our Source and free ourselves from all bondage to individuality and even from all bondage to universality. …a mental ideal. The height of all our action also, we have seen, is the immersion of ourselves Gita's Yoga consists in the Lord through unity with the divine Will or Conscious-Power by the way offering of works; one's work as a sacrifice to the height of love is Divine, the rapturous immersion conquest of ourselves in unity of ecstatic delight with the object of our love desire, egoless and adoration. <ref>http://incarnateword.in/cwsa/23/desireless action, bhakti for the-modes-of-Divine, an entering into the-self#p5</ref><center>~</center>There is an intensity of lovecosmic consciousness, as there is an intensity the sense of knowledgeunity with all creatures, 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 SupremeDivine. When once that is found, works become This Yoga adds the very power bringing down of knowledge and the very outpouring of love. If knowledge is the very state of oneness supramental Light and love Force (its bliss, divine works are the living power of its light ultimate aim) 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 transformation of the Beloved and all creatures as his being, and in that vision divine works find their joy and their justificationnature. <ref>httphttps://incarnateword.in/cwsa/2429/lovework-and-the-triple-pathyoga#p11p35</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 … for the self-differentiation integral Yoga perfection will mean a divine spirit and a divine nature which will admit of a divine relation and action in the Divine world; it will mean also in which we dwellits entirety a divinising of the whole nature, concentration is the means by which the individual soul identifies itself with a rejection of all its wrong knots of being and enters into action, but no rejection of any form, state part of our being or psychological self-manifestation (bhāva) of any field of our action. … The movement will start from a basic equality of the Self. To use this means for unification with soul and mount to an ideal action of the Divine is the condition for through our perfected being in the attainment largeness of divine knowledge and the principle of all Yoga of knowledgeBrahmic unity.<ref>http://incarnateword.in/cwsa/2324/concentrationthe-elements-of-perfection#p5p1</ref>

The integral Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge has , and a constant active externalising of it in works comes in too to recognise 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 double nature worker. A memory, a self-dynamising meditation of this manifestationkind,—for 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 so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is the higher nature at once an embracing and exceeding of Sachchidananda all particular forms and appearances in That which He is found their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the lower nature works of mindthe universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, life the Transcendent.Whatever we see and body in hear, whatever we touch and sense, all of which He is veiledwe are conscious,—and has to reconcile be known and unite 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 two in Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the oneness search of the illumined realisationintellect can discover. <ref>http://incarnateword.in/cwsa/23/onenessthe-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p5p10</ref>

The mental being has It will use the method of endurance, but not stop short with a detached strength and serenity, but move rather to enlarge itself into 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 oneness universal energy and capable of determining easily and happily all its reactions in the Divine before oneness and the Divine Ananda. It will perfect 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 soul greater values of the individual equal spirit. It will use too temporarily resignation and submission, but by the full surrender of its gnostic outpersonal being to the Divine it will attain to the all-flowering. That possessing Ananda in which there is the reason why the triple way no need of knowledgeresignation, works and love becomes to the key-note of perfect harmony with the whole Yogauniversal which is not merely an acquiescence, but an embracing oneness, for that is to the direct means for perfect instrumentality and subjection of the soul in mind natural self to rise to its highest intensities where it passes upward into the divine oneness. That too Divine by which the Divine also is possessed by the reason why the Yoga must be integralindividual spirit. <ref>http://incarnateword.in/cwsa/24/the-principleway-of-the-integral-yogaequality#p9p13</ref>

The ordinary life consists in work for personal aim entire material sensation is supramentalised and satisfaction of desire under some mental or moral controlit becomes aware, touched sometimes by directly and with a mental ideal. The Gita's Yoga consists in the offering of one's work as physical participation and, finally, a sacrifice to unity with the Divinesubtler instrumentation, the conquest of desire, egoless forces and movements and desireless actionthe physical, bhakti for the Divinevital, an entering into the cosmic consciousnessemotional, mental vibrations of things and beings and feels them all not only spiritually or mentally but physically in the sense self and as movements of unity with all creatures, oneness with the Divineone self in these many bodies. This Yoga adds The wall that the bringing down limitations of the supramental Light body and its senses have built around us is abolished even in the body and the senses and Force (there is in its ultimate aim) place the free communication of the eternal oneness. All sense and sensation becomes full of the divine light, the divine power and intensity of experience, a divine joy, the transformation delight of the natureBrahman. … All sensation becomes Ananda.<ref>http://incarnateword.in/cwsa/2924/workthe-andsupramental-yogasense#p38p13</ref>

The common initial purpose of all Yoga There is a union in spiritual essence, by identity; there is a union by the liberation indwelling of the our soul in this highest Being and Consciousness; there is a dynamic union of likeness or oneness of man nature between That and our instrumental being here. The first is the liberation from its present natural ignorance the Ignorance and identification with the Real and limitationEternal, ''mokṣa'', its release into spiritual being''sāyujya'', its union with which is the characteristic aim of the highest self and DivinityYoga of Knowledge. …The human The second, the dwelling of the soulwith or in the Divine, 's individual liberation 'sāmīpya, sālokya'', is the intense hope of all Yoga of love and enjoyment of union with beatitude. The third, identity in nature, likeness to the Divine in spiritual being, consciousness and delight must always to be perfect as That is perfect, is the first object high intention of the all Yoga; its free enjoyment of power and perfection or of divine works and service. The combined completeness of the cosmic unity three together, founded here on a multiple Unity of the self-manifesting Divine becomes a second object; but out of that a third appears, is the effectuation complete result of the meaning integral Yoga, the goal of the divine unity with all beings by a sympathy its triple Path and participation in the spiritual purpose fruit of the Divine in humanityits triple sacrifice. <ref>http://incarnateword.in/cwsa/2423/the-principlesacrifice-the-triune-path-and-the-lord-of-the-integral-yogasacrifice#p8p34</ref>

The individual Yoga then turns from …Knowledge inevitably takes its separateness stand in a trinity of the Knower, the Known and Knowledge; Love finds itself in a trinity of the Lover, the Beloved and becomes Love; Will is self-fulfilled in a part trinity of the collective Yoga Lord of the divine Nature Will, the object of the Will and the executive Force; Joy has its original and utter gladness in a trinity of the human race. The liberated individual beingEnjoyer, united with the Divine in self Enjoyed and the Delight that unites them; Self as inevitably appears and spirit, becomes founds its manifestation in his natural being a trinity of Self as subject, Self as object and self-perfecting instrument for awareness holding together Self as subject-object. …All this deploying of powers and possibilities and their inherent consequences is held together by supermind cognition in an intimate oneness; it keeps them founded consciously on the perfect out-flowering original Truth and maintained in the harmony of the Divine truths they manifest and are in humanitytheir nature. <ref>http://incarnateword.in/cwsa/2421/theindeterminates-cosmic-principledeterminations-ofand-the-integral-yogaindeterminable#p8p18</ref>

Yoga is the founding The will of all the mind and 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><center>~</center>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 stumbling about in the increasing consciousness search 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><center>~</center>It is an integral knowledge that is being sought, an integral right 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><center>~</center>… for the integral Yoga perfection will mean a divine spirit and a divine nature right Tapas which will admit of a divine relation and action in the world; it will mean also can wholly be attained in its entirety a divinising of the whole nature, a rejection of all its wrong knots of being true 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><center>~</center>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 complete 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/direction only by oneness#p5</ref><center>~</center>[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><center>~</center>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 spiritual and turns the whole supramental 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 supramental nature on the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting them… what contrary is most important for us, is that it manifests as a transcending Light, Knowledge, Power, Purity, Peacejust, Ananda of which we become aware above harmonious 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 upwardone, ascending through many planes physical, vital, mental, overmental to the supramental will 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 knowledge 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><center>~</center>The perfecting of the normal mind, heart, prana and body gives us only the perfection light of the psycho-physical machine we have to use and creates certain right instrumental conditions for a divine life spirit 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, karaṇaspirit, and the One who works it for his universal ends. The force at work in us must be power effecting the manifest divine Shakti, …. The One behind this force will be the Ishwaralight, 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. light <ref>http://incarnateword.in/cwsa/24/soul-force-and-illumining the-fourfold-personality#p1</ref><center>~</center>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 remembrancepower. In all is the one Self, the one Divine is all; all highest supramentality they are in the Divine, all are the Divine intimately fused together 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 do not even wait upon 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 other but are consciousone movement, 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 Divinitywill illumining itself, perceived as a dwelling-place of his Godheadknowledge fulfilling itself, enveloped with the eternal Omnipresence. … this way of works turns by communion with the Divine Presence, Will and Force into both together a way single jet of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discoverbeing.<ref>http://incarnateword.in/cwsa/23/The mind knows only the-sacrifice-the-triune-path-present and-the-lord-of-the-sacrifice#p10</ref><center>~</center>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 lives in an aloof indifference to all things, but rather move towards a high-seated impartial acceptance isolated movement of life strong it though it tries to transform all experience into remember and retain the greater values of the equal spirit. It will use too temporarily resignation past 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 forecast and subjection of the natural self to compel the Divine by which the Divine also is possessed by the individual spiritfuture. <ref>http://incarnateword.in/cwsa/24/the-way-of-equality#p13</ref><center>~</center>The Yoga of Action also is not fulfilled, is not absolute, is not victoriously complete until the seeker supermind 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 vision of action, his mind, body, life. Otherwise he is only released from the illusion of individual worksthree times, 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''trikāladṛṣṭi''; 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 sees them 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 an indivisible movement and that cosmic spirit sees too must be exceeded in each containing the transcendent Infiniteothers.<ref>http://incarnateword.in/cwsa/23/the-release-from-the-ego#p7</ref><center>~</center>The complete realisation of unity It is therefore the essence aware 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 tendencies, energies and in its action and to become that by merging forces as the sense of separate individuality in the sense diverse play of unity with the Being and with all beings is its effectuation in Yoga of knowledge; knows their relation to live, think, feel, will and act in that sense of unity is its effectuation each other in the individual being and the individual life. This realisation single movement of oneness and this practice of oneness in difference is the whole of the Yogaone spirit.<ref>http://incarnateword.in/cwsa/23/oneness#p3</ref><center>~</center>There is a union in spiritual essence, by identity; there is a union by the indwelling of our soul in this highest Being The supramental will and Consciousness; there is action are therefore a dynamic union of likeness or oneness of nature between That will 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 action of the Yoga spontaneous self-fulfilling truth of Knowledge. The second, the dwelling of the soul with or in the Divinespirit, sāmīpya, sālokya, is the intense hope of all Yoga of love right and beatitude. The third, identity in nature, likeness to at the Divine, to be perfect as That is perfect, is highest the high intention of all Yoga of power and perfection or of divine works and service. The combined completeness infallible movement 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 direct and the fruit of its triple sacrificetotal knowledge.<ref>httphttps://incarnateword.in/cwsa/2324/the-sacrifice-the-triune-path-and-the-lordnature-of-the-sacrificesupermind#p34</ref><center>~</center>… 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 onenessp11, 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 This inner Guide is often veiled at first by the awakened individual very intensity of our personal effort and by the realisation of his truth of being ego's preoccupation with itself and his inner liberation its aims. As we gain in clarity and perfection must be his primary seekingthe turmoil of egoistic effort gives place to a calmer self-knowledge,—first, because that is we recognise the call source of the Spirit growing light within himus. … we feel the eternal presence of a supreme Master, Friend, Lover, but also because Teacher. We recognise it is only by liberation and perfection and realisation of in the truth essence of our being as that man can arrive at truth of living. …There can be no real perfection for us except by our inner self develops into likeness and oneness with a greater and truth of spiritual wider existence taking up all truth ; for we perceive that this miraculous development is not the result of the instrumental existence our own efforts: an eternal Perfection is moulding us into itself and giving to it oneness, integration, harmonyits own image. <ref>http://incarnateword.in/cwsa/2223/the-divinefour-lifeaids#p37p20</ref>

 The true soul secret in us—… rather burns in psychic being stands behind the temple of the inmost heart behind supporting the thick screen of an ignorant mind, life and body, … behind . In the veil,—this veiled psychic entity is transformation there are three main elements: (1) the flame opening of the Godhead always alight within usoccult inner mind, inner vital, inner physical, inextinguishable even by so that dense unconsciousness one becomes aware of any spiritual self within which obscures our outward nature. It is a flame born out all that lies behind the surface mind, life and body; (2) the opening of the Divine psychic being or soul by which it comes forward andgoverns the mind, luminous inhabitant life and body turning all to the Divine;(3) the opening of the Ignorance, grows in it till it is able whole lower being to turn it towards the Knowledgespiritual truth—this last may be called the psycho-spiritual part of the change. 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 concealed Witness and Controlcosmic mind, cosmic vital, cosmic physical. The psychic realises the hidden Guidecontact with all existence, the Daemon oneness of Socratesthe Self, the inner light or inner voice of universal love and other realisations which lead to the mysticcosmic consciousness. <ref>httphttps://incarnateword.in/cwsa/2130/theconditions-double-soul-inof-mantransformation#p10p5</ref>

This inner Guide As he [the individual] develops, he moves towards a spiritual freedom, but this freedom is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation not something entirely separate from all-existence; it has a solidarity with itself and its aims. As we gain in clarity and it because that too is the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within ussame spirit. As he moves towards spiritual freedom, he moves also towards spiritual oneness. … we feel The spiritually realised, the eternal presence of a supreme Masterliberated man is preoccupied, Friend, Loversays the Gita, 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 good of our own efforts: an eternal Perfection is moulding us into its own imageall beings... <ref>http://incarnateword.in/cwsa/2322/the-fourdivine-aidslife#p20p37</ref>

In … the psychic being one gets the sense of oneness by psychic sympathyindividual doer disappears, but there is not necessarily any unificationquietistic passivity; there may be a full kinetic action, for only all is done by the psychic Shakti. It is her power of knowledge which takes shape as thought in the individual soul and must unify itself with mind; the Divine before it can through sadhaka has no sense of himself thinking, but of the Divine unify with othersShakti thinking in him. In spiritual realisation there The will and the feelings and action are two quite opposite forms—one also in which one withdraws from the same way nothing but a formation, operation, activity of the Shakti in her immediate presence and full possession of all outer things including all material beings in the world to merge system. The sadhaka does not think, will, act, feel, but thought, will, feeling, action happen in his system. The individual on the Divine side of action has disappeared into oneness with universal Prakriti, has become an individualised form and one in which one feels action of the divine Shakti. He is still aware of his personal existence, but it is as the Self or Purusha supporting and observing the Divine whole action, conscious of it in all his self-knowledge and through that realisation attains enabling by his participation the divine Shakti to a universal onenessdo in him the works and the will of the Ishwara. <ref>http://incarnateword.in/cwsa/3124/humanthe-relationsaction-andof-the-spiritualdivine-lifeshakti#p67p9</ref>

… In this self-development the soul finds that it has accomplished on this line the object of the willwhole integral Yoga, union with the aspiration is ours because it is his will Supreme in its self and in usits universalised individuality. At firstSo long as he remains in the world-existence, while there is still insistence on our own personalitythis perfection must radiate out from him, it only reflects —for that, but becomes more is the necessity of his oneness with the universe and more indistinguishable from itits beings, less personal —in an influence and eventually it loses action which help all shade around who are capable of separatenessit to rise to or advance towards the same perfection, because and for the will rest in us has grown identical with an influence and action which help, as only the divine Tapasself-ruler and master man can help, in leading the action 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 divine ShaktiTruth to which he has climbed and a means for others' ascension.<ref>http://incarnateword.in/cwsa/24/the-actionperfection-of-the-divinemental-shaktibeing#p5p16</ref>

The psychic being stands behind … thus to be universally in the heart supporting the mindfullness and freedom of one's universality, life and bodyone must be also transcendentally. In The spiritual fullness of the psychic transformation there are three main elements: (1) being is eternity; if one has not the opening consciousness of the occult inner timeless eternal being, if one is dependent on body or embodied mindor embodied life, inner vital, inner physical, so or dependent on this world or that world or on this condition of being or that one becomes aware condition of all being, that lies behind is not the surface mindreality of self, life and body; (2) not the opening fullness of our spiritual existence. To transcend, to exceed consciousness of body, not to be held in the psychic being body or soul by which it comes forward and governs the mindbody, life and body turning all to hold the Divine;(3) the opening body only as an instrument, a minor outward formation of the whole lower being to the spiritual truth—this last may be called the psycho-spiritual part self, is a first condition of the changedivine living. It is quite possible for the psychic transformation Not to take one beyond the individual into the cosmic. Even the occult opening establishes be a connection with the cosmic mindsubject to ignorance and restriction of consciousness, cosmic vitalto transcend mind and handle it as an instrument, cosmic physicalto control it as a surface formation of self, is a second condition. The psychic realises To be by the contact self and spirit, not to depend upon life, not to be identified with all existenceit, the oneness to transcend it and control and use it as an expression and instrumentation of the Self, the universal love and other realisations which lead to the cosmic consciousness.self… <ref>http://incarnateword.in/cwsa/3022/conditionsthe-ofdivine-transformationlife#p7p14</ref>

The individual …. As he developsHe must enter into the supreme divine Reality, feel his oneness with it, he moves towards a spiritual freedomlive in it, but this freedom is not something entirely separate from be its self-creation: all-existencehis mind, life, physicality must be converted into terms of its supernature; all his thought, feelings, actions must be determined by it has a solidarity with and be it because that too is the , its self, the same spirit-formation. As All this can become complete in him only when he moves towards spiritual freedom, he moves also towards spiritual oneness. The spiritually realised, has evolved out of the Ignorance into the Knowledge and through the liberated man is preoccupied, says Knowledge into the Gita, supreme Consciousness and its dynamis and supreme delight of existence; but some essentiality of these things and their sufficient instrumentation can come with the good first spiritual change and culminate in the life of all beings..the gnostic supernature. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p37p14</ref>

… In liberation the individual doer disappears, but there self realises itself as the One (that is not necessarily any quietistic passivity; there yet Many). It may be a full kinetic action, only all plunge into the One and merge or hide itself in its bosom—that is done by the Shakti. It is her power Laya of knowledge which takes shape the Adwaita; it may feel its oneness and yet as thought in part of the mind; Many that is One enjoy the sadhaka has no sense of himself thinkingDivine, but of that is the Shakti thinking in him. The will Dwaitadwaita liberation; it may lay stress on its Many aspect and be possessed by the feelings and action are also Divine, the Visishtadwaita, or go on playing with Krishna in the same way nothing but a formation, operationeternal Vrindavan, activity of the Shakti in her immediate presence and full possession of all the systemDwaita liberation. The sadhaka does not thinkOr it may, willeven being liberated, act, feel, but thought, will, feeling, action happen remain in his system. The individual on the side of action has disappeared Lila or manifestation or descend into oneness with universal Prakriti, has become an individualised form and action of the divine Shaktiit as often as it likes. He The Divine is still aware of his personal existence, but it not bound by human philosophies—it is as the Purusha supporting and observing the whole action, conscious of it free in his self-knowledge its play and enabling by his participation the divine Shakti to do free in him the works and the will of the Ishwaraits essence. <ref>http://incarnateword.in/cwsa/2430/the-actionuniversal-ofor-cosmic-theconsciousness#p18</ref> =More on Oneness= …All are linked together by a secret Oneness. <ref>http://incarnateword.in/cwm/08/29-divinefebruary-shakti1956#p9</ref>

Unity will be Stability and movement, we must remember, are only our psychological representations of the lawAbsolute, difference will be simply for the various enjoyment of that even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unityand multiplicity. Neither descending again into that plane of division which clings to But it takes its eternal poise in the separation of one and the ego-sense nor attached to an exclusive seeking for pure identity which cannot have to do with any play of differencestable and whirls round itself infinitely, inconceivably, we shall embrace and reconcile the two poles of being where they meet securely in the infinity of the Highestmoving and multitudinous.<ref>http://incarnateword.in/cwsa/2321/the-modes-of-thepure-selfexistent#p5p13</ref>

In this self-development the soul Oneness finds that it has accomplished on this line the object of the whole integral Yoga, union with the Supreme itself infinitely in what seems to us to be a falling away from its self and in its universalised individualityoneness, but is really an inexhaustible diverse display of unity. So long as he remains in This is the world-existence, this perfection must radiate out from himmiracle,—for that is the necessity Maya of his oneness with the universe and its beings,—in an influence yet perfectly logical, natural and action which help all around who are capable a matter of it course to rise to or advance towards the same perfection, self-vision and for the rest in an influence and action which help, ….He becomes a light and power self-experience of the Truth to which he has climbed and a means for others' ascensionInfinite. <ref>http://incarnateword.in/cwsa/2421/thebrahman-perfectionpurusha-ofishwara-themaya-mentalprakriti-beingshakti#p16p17</ref>

… thus It all practically comes down to be universally a capacity to spread the experience, or to INCLUDE things in the fullness and freedom experience (it's the same thing). You really have to forget this business of one's universalityperson and then another, one must be also transcendentallything and then another... The spiritual fullness of the being is eternity…. To transcendEven if you can't realize it concretely, to exceed consciousness of bodyat least imagine that there is but ONE thing, not to be held in the body or by the bodyexcessively complex, to hold and (depending on the body only as an instrumentcase) one experience taking place in one spot, a minor outward formation of selfor spreading out like oil on water, or embracing everything. This is a first condition of divine living. Not to be a mind subject to ignorance and restriction of consciousnessall very approximate, to transcend mind and handle but it as an instrument, to control it as a surface formation of self, is a second condition. To be by 's the only way the self and spirit, not to depend upon life, not to thing can be identified with it, to transcend it and control and use it as an expression and instrumentation of understood. And the self, sole explanation for "contagion" is a third conditionin that Oneness. <ref>http://incarnateword.in/cwsaagenda/2203/thejune-divine9-life1962#p14p8</ref>

Even the bodily life does Absence of love and fellow-feeling is not possess its own full being in its own kind if necessary for nearness to the consciousness does not exceed Divine; on the body contrary, a sense of closeness and feel its physical oneness with all material existence; others is a part of the vital life does not possess its own full living in its own kind if divine consciousness into which the consciousness does not exceed sadhak enters by nearness to the restricted play of an individual vitality Divine and feel the universal life as its own and its feeling of oneness with all lifethe Divine. The mentality is not a full conscious existence or activity in its own kind if one does not exceed In this Yoga the individual mental limits and feel a oneness feeling of unity with others, love, universal Mind joy and with all minds Ananda are an essential part of the liberation and enjoy one's integrality perfection which are the aim of consciousness fulfilled in their wealth of differencethe sadhana. <ref>http://incarnatewordincarnatewordw.in/cwsa/2231/human-relations-and-the-divinespiritual-life#p14p9</ref>

He must enter into It is as though there were innumerable doors or paths by which one could reach the supreme divine RealityDivine. So when one approaches he does so from a certain angle, feel his oneness with ithe enters by a certain door, live but as soon as he has gone right in , he realises that itis a single oneness, 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 is only when he has evolved out of the Ignorance into path leading to it or 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 supernatureparticular approach which is different. <ref>http://incarnateword.in/cwsacwm/2207/the6-divinejuly-life1955#p14p6</ref> '''Curated by Rama'''