Changes

=How Do We Reach What Is Oneness?= ==Oneness As Divine== ''Q: What is this secret Oneness?'' ''A:'' It is precisely the divine Presence.

== The Path Towards 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.

Unity does Sri Aurobindo says: the Oneness exists; whether you are aware of it or not come from any exterior disposition, it exists, in reality it makes no difference; but by becoming it makes a difference to you: if you are conscious, you have the joy; if you are not conscious , you miss this joy. <ref>https://incarnateword.in/cwm/08/29-february-1956#p11,p12,p13,p14</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....all is the Divine and that consequently all is ''One''; that it is only your consciousness which is separated and in a state of the eternal Onenessunconsciousness because it is separated; but that if you remove this unconsciousness and this sense of separation, you become divine. <ref>httphttps://incarnateword.in/cwm/1508/human29-unityfebruary-1956#p75p42,p43</ref>

Not only Spirit is one, but Mind, Life, Matter are one. There is one cosmic Mind, one cosmic Life, one cosmic Body. <ref>http://incarnateword.in/cwsa/23/the-cosmic-consciousness#p9</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 as though there were innumerable doors or paths by 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>https://incarnateword.in/cwsa/23/the-object-of-knowledge#p17</ref><center>~</center>Substance is the form of itself on which it works, and of that substance if Matter is one could reach end, Spirit is the Divineother. So when The two are one approaches he does : Spirit is the soul and reality of that which we sense as Matter; Matter is a form and body of that which we realise as Spirit. <ref>http://incarnateword.in/cwsa/21/the-knot-of-matter#p1</ref><center>~</center>The Spirit is one everywhere and it knows all things as itself and in itself, so from a certain anglesees them always and therefore knows them intimately, he enters by a certain doorcompletely, but in their reality as soon well as he has gone right their appearance, intheir truth, he realises that their law, the entire spirit and sense and figure of their nature and their workings. When it is a single onenesssees anything as an object of knowledge, it is only the path leading to yet sees it as itself and in itself, and not as a thing other than or the particular approach which is different. divided from it … <ref>http://incarnateword.in/cwmcwsa/0724/6the-julynature-of-the-1955supermind#p6p5</ref>

Essentially, you must be able to find 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 Divine individual he discloses too his transcendence as the Eternal in whom all forms, all aspects, in every way that has been used to reach Him. And you must go beyond that and find a new waythe universal unity is founded. <ref>http://incarnateword.in/cwmcwsa/0822/1the-philosophy-augustof-1956rebirth#p9p20</ref>

It The oneness with all practically comes down to a capacity to spread the experience, or to INCLUDE things in the experience (itits basis is something self-existent and self-content which does not ''need''s the same thing)expression. You really have to forget this business of one person When it does express itself as love, it is something wide and then anotheruniversal, one thing untroubled and then anotherfirm even when it is intense.This is in the basic cosmic oneness... Even if you can't realize it concretely, at least imagine that there There is also the surface cosmic consciousness which is but ONE thing, excessively complex, and (depending on an awareness of the case) one experience taking place in one spot, or spreading out like oil on waterplay of cosmic forces—here anything may rise, or embracing everythingsex also. This It is all very approximatethis part that needs the perfect psychisation, otherwise one cannot even hold, but contain and deal with it's in the only proper way the thing can be understood. And the sole explanation for "contagion" is in that Oneness.<ref>httphttps://incarnateword.in/agendacwsa/0329/junedivine-love-psychic-love-and-9human-1962love#p8p22</ref>

In the last analysis…the real oneness is never abrogated, and, it is always when we get back to the same summit—the divine oneness which is behind all things—but everyone will reach his own summitoriginal and integral view of things, we see that it isnever even truly diminished or impaired, through his own nature and own way not even in the grossest densities of manifesting Matter. Brahman is not only the divine unity. … each one represents a special way cause and supporting power and indwelling principle of having a relation with the Divine universe, he is also its material and manifesting the Divineits sole material. You don't need to follow another's path! You must follow your own path Matter also is Brahman and it is by nothing other than or different from Brahman. If indeed Matter were cut off from Spirit, this path that you will reach the summit, which is one, would not be so; but found by your own route. The goal is beyond the summits—the goal it is one and beyond the summits—but one may attain this summit each by his own road, climbing his own mountainas we have seen, not only a final form and objective aspect of the mountain divine Existence with all of anotherGod ever present in it and behind it. <ref>http://incarnateword.in/cwmcwsa/0421/23the-knot-aprilof-1951matter#p2p3</ref>

==By Freeing Oneself From The Limited Ego One and the Many==

… limitation we see that these apparently opposite terms of One and Many, Form and the universal "I" in the divided ego-sense constitutes our imperfect individualised personality. But when the ego transcends the personal consciousnessFormless, it begins to include Finite and be overpowered by that which is to us superconsciousInfinite, are not so much opposites as complements of each other; it becomes aware not alternating values of the cosmic unity Brahman which in its creation perpetually loses oneness … but double and enters into concurrent values which explain each other; not hopelessly incompatible alternatives, but two faces of the Transcendent Self one Reality which here cosmos expresses can lead us to it by a multiple oneness.our realisation of both together… <ref>http://incarnateword.in/cwsa/2122/thereality-destinyand-ofthe-theintegral-individualknowledge#p16p9</ref>

What we usually call by that name … the supreme Self is a natural egoone, a device but the souls of Nature which holds together her action in the mind Self are many and body. This ego has to be extinguished, otherwise there as is no complete liberation possible; but the individual soul's formation of nature, so will be its spiritual self or soul is not this ego-expression. The individual soul A diversity in oneness is the spiritual being which is sometimes described as an eternal portion law of the Divine but can also be described as the Divine himself supporting his manifestation as the Many. This is ; the true spiritual individual which appears in its complete truth when we get rid of the ego supramental unification and our false separative sense of individualityintegration must harmonise these diversities, realise our oneness with the transcendent and cosmic Divine and with all beings. It but to abolish them is this which makes possible the Divine Life. … not the disappearance intention of the false separative individuality is a necessary condition for our realising and living Spirit in our true eternal being, living divinely in the Divine. But this we can do in the world and in lifeNature. <ref>http://incarnateword.in/cwsa/2922/athe-realisticevolution-of-the-spiritual-adwaitaman#p16p40</ref>

… if the Divine is beyond our aim oppositions of ideas, beyond the logical contradictions we make between his aspects. He is a spiritual release or a spiritual fulfilmentnot, we have seen, then bound and restricted by exclusive unity; his oneness realises itself in infinite variation and to the exceeding joy of this little mould that love has the completest key, without therefore missing the joy of ego is imperativethe unity. <ref>http://incarnateword. In human egoism in/cwsa/24/love-and -the-triple-path#p9</ref><center>~</center>For its satisfaction there [infinite and eternal Self’s] infinity is spiritual and essential and not merely a boundlessness in Space or an endlessness in Time; the Infinite can be no divine culmination felt in an infinitesimal atom or in a second of time as convincingly as in the stretch of the aeons or the stupendous enormity of the intersolar spaces. The knowledge or experience of it can begin anywhere and express itself through anything; for the Divine is in all, and deliveranceall is the Divine. <ref>http://incarnateword. A certain purification from egoism is in/cwsa/23/the-sacrifice-the-triune-path-and-the condition even -lord-of ethical progress -the-sacrifice#p15</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 elevationthe Manifest, for social good in the Impersonal and the Personal, in Nirguna and perfection; much more is it indispensable for inner peaceSaguna, purity in the infinite depths of the universal silence and joythe infinite largeness of the universal action. But a much more radical deliveranceIt 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, not only from egoism but from ego-idea life and ego-sensebody in which oneness is constantly, is needed if our aim secretly real and constantly seeks to be realised. All unity is to raise human into it an intense, pure and infinite realisation, all difference an abundant, rich and boundless realisation of the same divine nature…and eternal Being. <ref>http://incarnateword.To recover what in/cwsa/23/oneness#p2</ref>[Such beautiful lines…] ==Individual And Oneness== The being is lost we must break out of here on the physical plane although in touch with the walls of egomental and vital. The ego must either disappear in impersonality or fuse into a larger I: being that is the individual consciousness has to ascend and become conscious of all the planes (vital, mental and those above the mental) until it must fuse into reaches the wider cosmic "I" Divine Oneness which comprehends is above all these smaller selves or the transcendent of planes and from which even the cosmic self is a diminished imagethey emerge. <ref>httphttps://incarnateword.in/cwsa/2331/levels-of-the-releasephysical-frombeing#p65</ref><center>~</center>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-theseptember-ego1968#p2</ref>

… the ego cannot have it, because it A sadhaka is in its very nature separative and because even with regard to ourselves, to our own psychological existence it one who is a false centre of unity; for it tries doing sadhana to find attain union with the unity divine consciousness. A Yogi is one who is already living in some kind of our being in an identification oneness with a shifting mental, vital, physical personalitythe Divine, not with the eternal self of our total existence. Only in the spiritual self can we possess the true unity; for there the individual enlarges to his own total being and finds himself one with universal existence and with the transcending Divinityordinary consciousness. <ref>httphttps://incarnateword.in/cwsa/2430/theexperiences-liberation-of-theand-spiritrealisations#p7p9</ref>

So long as one All life, spiritual, mental or material, is not free from the ego sense, play of the soul with the possibilities of its nature; for without this play there can be no real freedomself-expression and no relative self-experience. The seat Even, then, in our realisation of the ego all as our larger self and in our oneness with 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. But then it is said to be in the buddhiindividual being that this trance or this liberated play is realised; it the trance is an ignorance this mental being's immersion in the sole experience of unity, the discriminating mind and reason which discriminate wrongly and take liberated play is the individuation taking up of his mind, life and body into the spiritual being for a truth of separative existence the free realisation and are turned away from the greater reconciling truth delight of the oneness of all existence. <ref>http://incarnateword.in/cwsa/2423/the-liberationsoul-ofand-theits-spiritliberation#p5</ref>

…a deliverance from We regard the limiting and imprisoning ego is the first elementary step towards spirit in man not as solely an individual being travelling to a transcendent unity with the Divine, but as a universal being capable of oneness with the gnosis; for so long as Divine in all souls and all Nature and we live in the ego, it is idle to hope for this higher reality, this vast self-consciousness, give this true self-knowledge. The least reversion to ego-thought, ego-action, ego-will brings back the consciousness tumbling out of such gnostic Truth as it has attained into the falsehoods of the divided mind-natureextended view its entire practical consequence. <ref>http://incarnateword.in/cwsa/2324/the-conditionsprinciple-of-attainmentthe-to-theintegral-gnosisyoga#p4p8</ref>

One has to get rid of selfishness and egoAll unity between creatures is in its essence a self-finding, not in this waya fusion with that from which we have separated, but by selfless service a discovery of the Divine and by merging the ego one's self in the Divine Consciousness, submitting the personal will to the Divine Will, calling into the being the Divine Peace, Purity, Oneness, Knowledge, Light, Ananda, replacing the ego by the psychic being devoted and surrendered to the Divineothers.<ref>http://incarnateword.in/cwsa/2823/moralitythe-sacrifice-the-triune-path-and-yogathe-lord-of-the-sacrifice#p31p2</ref>

Even if there The spiritual consciousness is no consciousness of ego that in which you realise the higher parts where Divine, the Self, the cosmic oneness as the constant living contact with these things. <ref>http://incarnateword.in/cwsa/30/experiences-and-realisations#p13</ref>This infinite and eternal Self of all things has been realisedis an omnipresent Reality, one existence everywhere; it does is a single unifying presence and not follow that different in the lower parts ego has been abolished. It can on the contrary become very strong and the actions different creatures; it can be very egoistic even while met, seen or felt in its completeness in each soul or each form in the mind is thinking "I have no egouniverse."<ref>http://incarnateword.in/cwsa/3123/egothe-sacrifice-the-triune-path-and-itsthe-lord-of-the-formssacrifice#p79p15</ref>

The true solution can intervene only when by our spiritual growth we can become one self with divine soul will be aware of all beingsvariation of being, consciousness, know them will and delight as part the outflowing, the extension, the diffusion of our that self-concentrated Unity developing itself, deal with them as if they were our other selves; for then the not into difference and division is healed, … even but into another, an extended form of infinite oneness with others is not enough by . It will itselfalways be concentrated in oneness in the essence of its being, if it is a oneness with their ignorance… Our oneness with others must always manifested in variation in the extension of its being. All that takes form in itself will be fundamentalthe manifested potentialities of the One, not a oneness with their mindsthe Word or Name vibrating out of the nameless Silence, heartsthe Form realising the formless essence, vital selvesthe active Will or Power proceeding out of the tranquil Force, egos…but a oneness in the soul and spiritray of self-cognition gleaming out from the sun of timeless self-awareness, and that can only come by our liberation the wave of becoming rising up into soulshape of self-conscious existence out of the eternally self-awareness conscious Being, the joy and love welling for ever out of the eternal still Delight. It will be the Absolute biune in its self-knowledgeunfolding, and 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 being or less complete than itself. <ref>http://incarnateword.in/cwsa/21/the-origindivine-and-remedy-of-falsehood-error-wrong-and-evilsoul#p34p6</ref>

When we live The self, Atman, is in the spiritits nature either transcendent or universal (Paramatma, Atma); when it individualises and becomes a central being, it is then we not only know, but are this truth of our beingthe Jivatman. The individual then enjoys in the spirit, in the bliss of the spirit, Jivatman feels his oneness with the universal existence, his oneness with but at the timeless Divine and same time his oneness with all other beings and that is the essential sense of a spiritual liberation from the ego. But the moment the soul leans towards the mental limitation, there is central separateness as a certain sense portion of spiritual separativeness which has its joys, but may at any moment lapse into the entire ego-sense, ignorance, oblivion of onenessDivine. <ref>httphttps://incarnateword.in/cwsa/2428/the-liberationjivatman-ofin-the-spiritintegral-yoga#p6p2</ref>

To get rid of this separativeness an attempt The psychic being is made to absorb oneself in the idea and realisation soul or spark of the Divine, … The way proposed for the integral Yoga is developing a lifting up and surrender form of itself in the whole being evolution which travels from life to him, by which not only do we become one with him in our spiritual existencelife. The Jivatma and the soul are the same, but dwell too in him and he in us, so that two different statuses. The Jivatma is the whole nature is full Ansha of his presence and changed into the divine nature; we become one spirit and Divine standing above the consciousness as the individual self and life and substance with unchanged by the Divine and at evolution—the soul is the same time we live descended into the evolution and move developing its consciousness from life to life until in and have a various joy the opening of that knowledge the psychic being realises its onenesswith the self above. This integral liberation from <ref>https://incarnateword.in/cwsa/28/the-psychic-being#p26</ref>There, as it is the ego into eternal Knower that becomes the divine spirit Knower in us and mover and nature can only be relatively complete on our present leveluser of all knowledge, but so it begins to become absolute as we open is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and mount joy that has gone out into the gnosis. This is play of the universe, the infinite Lover pouring himself out in the liberated perfectionmultiplicity of his own manifested selves in a happy Oneness.<ref>http://incarnateword.in/cwsa/2423/the-liberationascent-of-the-spiritsacrifice-ii#p6p14</ref>

As the universalised spiritual individual sheds the limited personality, ==Universality And Oneness== The creation depends on and moves between the ego, as he rises beyond mind to a completer knowledge in Supernature, the conflicting ideals biune principle of the mind must fall away from him, but what unity and multiplicity; it is true behind them will remain in the life of Supernature… …the affirmation a manifoldness of the Divine in himself idea and a sense of the Divine in others force and form which is the sense expression of an original unity, and it is an eternal oneness with humanity, with all other beings, with all which is the world because foundation and reality of the Divine in them multiple worlds and a lead towards a greater and better affirmation of the growing Reality in them will be part of his life actionmakes their play possible. <ref>http://incarnateword.in/cwsa/2221/the-divinesevenfold-chord-of-lifebeing#p51p2</ref>

The sign of the immersion of the embodied soul in Prakriti is the limitation of consciousness to the ego. The vivid stamp of this limited consciousness can be seen in All multiplicity resolves itself into a constant inequality manifoldness of the mind and heart and a confused conflict and disharmony in their varied reactions to one Being, the touches one Consciousness of experience ... It is only when, awaking from its immersion in PrakritiBeing, it perceives its oneness with the One and its oneness with all existences that it can become free from these things and found its right relation to this executive world-Natureone Delight of Being. <ref>http://incarnateword.in/cwsa/2321/self-surrender-in-works-the-wayknowledge-ofand-the-gitaignorance#p17</ref>

… in reality, when we come to an integral self-knowledge, we find that we are not limited, for we also are infinite. Our ego is only all becomes a face form of the universal being and has no separate existence; our apparent separative individuality is only a surface movement and behind it our real individuality stretches out to luminous spiritual unity with all persons, energies, things in the being of God and upward to oneness with in the transcendent Divine Infinity. Thus our egoluminous, which seems to be a limitation of existencespiritual, is really a power of infinity …This fundamental world-fact of ego one and apparent division and their separative workings universal force, in the world existence is no denial which one's own action becomes an inseparable part of the Divine Nature action of unity and indivisible being; they are the surface results of an infinite multiplicity which all, is not divided from it, but feels perfectly every relation as a power relation with God in all in the complex terms of the infinite Onenesshis universal oneness. <ref>http://incarnateword.in/cwsa/2124/the-divineaction-and-theof-undivineequality#p14p9</ref>

All this existence can therefore be approached by a Yoga of positive and active in place ...these three are aspects of the negative and passive equalityone Existence. This requires, The first, a new is based upon that self-knowledge which is , in our human realisation of the knowledge of unityDivine,—to see the Upanishad describes as the Self in us becoming all things existences; the second on that which is described as oneself and to see seeing all things existences in God and God the Self; the third on that which is described as seeing the Self in all things…existences.. There must be an identification of myself with The Self becoming all existences is the self of the universe, a vision and a feeling basis of our oneness with all creatures, a perception of ; the Self containing all forces and energies and results as existences is the movement basis of this energy of my self and therefore intimately my ownour oneness in difference; not, obviously, the Self inhabiting all is the basis of my ego-self which must be silenced, eliminated, cast away,—otherwise this perfection cannot come,—but of a greater impersonal or our individuality in the universal self with which I am now one. <ref>http://incarnateword.in/cwsa/2421/the-way-ofdivine-equalitysoul#p8</ref>

… the Jivanmukta feels no bondage [The accomplished sense of Unity is not that in work]. In which all work and actionare regarded as parts of one whole, he feels perfectly freewaves of one sea, because the work is not done by him personally (there is no sense of limited ego) but by the cosmic Force. The limitations of the work are those put by the cosmic Force itself on its own action. He himself lives that in communion of oneness with which each as well as the Transcendent which All is above regarded wholly as the cosmos and feels no limitationDivine, wholly as our Self in a supreme identity. <ref>http://incarnateword.in/cwsa/2923/becomingthe-modes-consciousof-inthe-workself#p58p2</ref>

The Divine appears to us here in one view as an equal, inactive and impersonal Witness Spirit … This Witness Spirit, It is this immobile Self in things, seems to will nothing and determine nothing; yet we become aware truth of the consciousness of the Infinite that his very passivity, his silent presence compels creates the possibility of all things to travel even in their ignorance towards a divine goal relations between the many and attracts through division towards a yet unrealised the One, among which the realisation of oneness. … In him we no longer stand separateby the mind, but lose our active ego the presence of oneness in the universal movementheart, even as by the Witness who existence of oneness in all the members is without qualities a highest peak, and for ever unattached yet it does not annul but confirms all the other personal relations and unentangledgives them their fullness, their complete delight, their entire significance. This too is the magic, we lose our static ego in but also the logic of the universal peaceInfinite.<ref>http://incarnateword.in/cwsa/2321/thebrahman-purusha-masterishwara-ofmaya-theprakriti-workshakti#p20p33</ref>

==Knowledge, Will Transcendent And LoveOneness==

===Bhakti/ Love For Divine=== I would myself say that bliss … 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 oneness are oblivious of the essential condition oneness of the absolute 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 love as by the most characteristic dynamic power occult pressure of bliss evolutionary Nature to come out of this state of Ignorance and recover eventually the knowledge of the one Divine Being and its oneness must support fundamentally with it and colour their activitiesat 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/2822/philosophicalthe-integral-thoughtknowledge-and-yogathe-aim-of-life-four-theories-of-existence#p27p6</ref>

It is The supramental eye can see a hundred meeting and diverging motions in one glance and envelop in the love largeness of the Divine its harmonising vision of Truth all that saves, not a love turned towards human beings. When the Divine Consciousness to our minds is there, then there comes based on clash and opposition and the love collision and interlocked strife of numberless contending truths and powers. Truth to the Divine a true love supramental sight is at once single and infinite and oneness for all beings. But that does not act separately from the Divine but only according complexities of its play serve to bring out with an abundant ease the Divine Mother's will and in her servicerich significance of the Eternal‘s many-sided oneness.<ref>httphttps://incarnateword.in/cwsa/2813/moralityappendix-andi-the-tangle-of-yogakarma#p31p3</ref>

… the main business The supramental love means an intense unity of the heartsoul with soul, mind with mind, life with life, its true function is love. It is our destined instrument and an entire flooding of complete union and oneness; for to see oneness in the world by the understanding is not enough unless we also feel it body consciousness with the heart and in the psychic beingphysical experience of oneness, and this means a delight in the One and in all existences in presence of the world Beloved in himevery part, a love in every cell of God and all beingsthe body. <ref>http://incarnateword.in/cwsa/2429/thebhakti-poweryoga-of-theand-instrumentsvaishnavism#p12p42</ref>

… ...Truly, the most intimate character sign of the psychic Supermind is its pressure towards the Divine through a sacred love, joy and onenessOneness. …At once, emerging, it is ready and eager to break all the old ties and imperfect emotional activities and replace them by Not a greater spiritual Truth sum of love and oneness. …It… calls down the entire truth a lot of divine Love to heal these malformationsdifferent things, to deliver mentalbut, vital, physical love from their insufficiencies or their perversions and reveal to them their true abounding share of the intimacy and on the onenesscontrary, the ascending ecstasy and the descending rapturea Oneness... at play with Itself. <ref>http://incarnateword.in/cwsaagenda/2303/the-ascent-of-theseptember-sacrifice26-i1962#p23p36</ref>

An absorbing love for the Divine Presence to whom he The supermind acting through sense feels an always more intimate closenessall as God and in God, grows upon all as the consecrated workermanifest…. And with it Nothing exists independently to its sense, but all is born or felt as one being and movement and each thing as indivisible from the rest and as having in it is contained a universal love too for all these beingsthe Infinite, living all the Divine. This supramental sense has the direct feeling and experience, not only of forms , but of forces and creatures that are habitations of the Divine—not energy and the quality in things and of a divine substance and presence which is within them. ... Nothing to the brief restless grasping emotions supramental sense is really finite: it is founded on a feeling of all in each and of divisioneach in all its sense definition, but although more precise and complete than the settled selfless love mental, creates no walls of limitation; it 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 deeper vibration of onenessocean. <ref>http://incarnateword.in/cwsa/2324/the-sacrifice-the-triune-path-and-the-lord-of-thesupramental-sacrificesense#p9p7</ref>

Love The fundamental nature of this supermind is that all its knowledge is originally a passion knowledge by identity and oneness and even when it seeks for two thingsmakes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings, even in these divisions, eternity is founded upon and sustained and lit and guided by this perfect knowledge by identity and intensity … between human being oneness. The Spirit is one everywhere and it knows all things as itself and human being demands the most in itself, so sees them always andtherefore knows them intimately, even while reaching the greatest intensitiescompletely, is still the least satisfiedin their reality as well as their appearance, because only in their truth, their law, the Divine can it find its real entire spirit and sense and figure of their nature and its utter satisfactiontheir workings. <ref>http://incarnateword. Therefore it in/cwsa/24/the-nature-of-the-supermind#p5</ref> =Why Do We Seek Oneness?= ==It is The Essential Truth== This is here most that the turning very motive of human emotion God-wards finds its full meaning and discovers all the truth creation of which love the universe, that is to say, all are one, all is one in its origin, but each thing, each element, each being has as its mission the human symbol… by oneness revealing of one part of this unity to itself, and it returns is this particularity which must be developed in everyone, while awakening at the Ananda same time the sense of the divine existence where love original unity. This is absolute, eternal and unalloyed“to work for unity in diversity”. And the perfection in that diversity lies in everyone’s being perfectly what he ought to be.<ref>httphttps://incarnateword.in/cwsacwm/2404/the17-godwardapril-emotions1951#p13p3</ref>

The way human being is climbing out of devotion the ignorance and when he ascends into the supramental nature, he will find in it grades of its ascension, and he must first form the integral synthetic Yoga lower grades and limited steps before he rises to higher summits. He will take enjoy there the form full essential light, power, Ananda of a seeking after the Divine through love and delight and a seizing infinite self by oneness with joy on all the ways of his being. … It may start from knowledge or it may start from worksSpirit, but in the dynamical expression it will then turn knowledge into a joy of luminous union with the being of the Beloved must determine and turn works into a joy of individualise itself according to the active union nature of our being with the will and the power of being of self-expression which the Beloved. Or it may start directly from love transcendent and delight; it will then take both these other things into itself and will develop them as part of universal Spirit seeks in the complete joy of onenessJiva. <ref>http://incarnateword.in/cwsa/24/the-anandanature-of-the-brahmansupermind#p1p18</ref>

By knowledge we seek unity with … there is still the Divine in his conscious being: by works we seek also unity with the Divine in his conscious beingunknown underlying Oneness which compels us to strive slowly towards some form of harmony, not statically, but dynamicallyof interdependence, through conscious union with the divine Will; but by love we seek unity with him in all the delight of his being. For that reason the way concording of lovediscords, however narrow it may seem in some of its first movements, is in the end more imperatively all-embracing than any other motive of Yogaa difficult unity. <ref>http://incarnateword.in/cwsa/2421/thesupermind-delightmind-ofand-the-divineovermind-maya#p3p13</ref>

The unity For the awakened individual the realisation of his truth of a love which is able to include in itself all differences without being diminished or abrogated by their present limitations and apparent dissonances his inner liberation and perfection must be his primary seeking,—first, because that is raised to its full potentiality on the supramental level. For there an intense oneness with all creatures founded on a profound oneness call of the soul with Spirit within him, but also because it is only by liberation and perfection and realisation of the Divine truth of being that man can harmonise with a play arrive at truth of relations that only makes the oneness more perfect and absoluteliving. The power of Love supramentalised …There can take hold be no real perfection for us except by our inner self and truth of spiritual existence taking up all living relations without hesitation or danger truth of the instrumental existence into itself and turn them Godwards delivered from their crudegiving to it oneness, integration, mixed and petty human settings and sublimated into the happy material of a divine lifeharmony. <ref>http://incarnateword.in/cwsa/2322/the-ascentdivine-of-the-sacrifice-iilife#p15p37</ref>

Absence of love 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 fellow-feeling gives them their significance. He feels that there must be an Infinite which holds these finites, is not necessary for nearness to in, behind and about all this visible cosmos, bases the Divine; on the contrary, a sense of closeness harmony and interrelation and essential oneness with others is a part of the divine consciousness into multitudinous things. His thought needs an Absolute on which the sadhak enters by nearness to the Divine these innumerable and the feeling finite relativities depend for their existence, an ultimate Truth of oneness with things, a creating Power or Force or a Being who originates and upholds all these innumerable beings in the universe. Let him call it what he will, he must arrive at a Supreme, a Divine. In this Yoga the feeling of unity with others, lovea Cause, an Infinite and Eternal, a Permanent, universal joy a Perfection to which all tends and Ananda are aspires, or an essential part of the liberation All to which everything perpetually and invisibly amounts and perfection without which are the aim of the sadhanathey could not be.<ref>http://incarnatewordwincarnateword.in/cwsa/3122/humanthe-relationsprogress-andto-knowledge-god-theman-spiritualand-lifenature#p9p8</ref>

It Mental nature and mental thought are based on a consciousness of the finite; supramental nature is so that life can be changed into worship,—by putting behind it the spirit of in its very grain a transcendent consciousness and universal love, power of the seeking of oneness, Infinite. Supramental Nature sees everything from the sense standpoint of oneness; by making each act a symbol, an expression of Godward emotion or a relation with the Divine; by turning and regards all we do into an act of worshipthings, an act of even the soul's communiongreatest multiplicity and diversity, even what are to the mind's understandingthe strongest contradictions, in the life's obediencelight of that oneness; its will, ideas, feelings, sense are made of the heart's surrenderstuff of oneness, its actions proceed upon that basis.<ref>http://incarnateword.in/cwsa/2322/the-ascent-of-the-sacrificegnostic-iibeing#p8p2</ref>

"It may be said that a complete act Mind seeks for light, for knowledge,—for knowledge of divine love and worship has in it three parts that are the expressions one truth basing all, an essential truth of a single wholeself and things,―a practical worship but also of the Divine in the actall truth of diversity of that oneness, all its detail, circumstance, a symbol manifold way of worship in the action, form , law of the act expressing some vision movement and seeking or some relation with the Divinehappening, an inner adoration various manifestation and longing creation; for oneness or feeling thinking mind the joy of existence is discovery and the penetration of oneness in the heart and soul and spiritmystery of creation that comes with knowledge."<ref>http://incarnateword.in/cwmcwsa/0822/25the-julygnostic-1956being#p1p19</ref>

The way If the truth of Bhakti our being is supposed often to be necessarily inferior because it proceeds by worship an infinite unity in which belongs to that stage of spiritual experience where alone there is a differenceperfect wideness, light, knowledge, an insufficient unity between the human soul and the Divinepower, because its very principle is love and love means always twobliss, the lover and the belovedif all our subjection to darkness, a dualism therefore, while oneness is the highest spiritual experienceignorance, and because it seeks after the personal God while the Impersonal is the highest and the eternal truthweakness, if not even the sole Reality. But worship is only the first step on the path of devotion. Where external worship changes into the inner adorationsorrow, real Bhakti begins; that deepens into the intensity of divine love; that love leads to the joy limitation comes of closeness in our relations with the Divine; the joy viewing existence as a clash of closeness passes into infinitely multiple separate existences, then obviously it is the bliss of union. Love too most practical and concrete and utilitarian as well as knowledge brings us to a highest oneness the most lofty and it gives philosophical wisdom to that oneness its greatest possible depth and intensity. It is true that love returns gladly upon find a difference in oneness, means by which we can get away from the oneness itself becomes richer error and sweeterlearn to live in the truth. <ref>http://incarnateword.in/cwsa/2423/lovethe-andrealisation-the-tripleof-pathsachchidananda#p8p2</ref>

The spiritual experience …this phenomenon of each leadsseparation seems to be indispensable for a universe to be there, otherwise it would always have remained as it was. But if followed to we re-establish the unity, after having made it pass through this curve, you see, if we re-establish the endunity, to having benefited from the same ultimate Truth. By Bhakti as by knowledgemultiplicity, as the Gita tells usdivision, then we arrive at have a unity of a higher quality, a unity with which knows itself instead of the Purushottamaunity which doesn't have to know itself, for there's nothing which may know the other. When the Supreme Oneness is absolute, who contains can know the Oneness? We must at least be able to have an image, an appearance of something which is not it in himself order to understand what it is. I believe that this is the secret of the impersonal universe. Perhaps the Divine wanted really to know Himself, so He threw Himself out and numberless personalitiesthen looked at Himself, the qualitiless and infinite qualities, pure now He wants to enjoy this possibility of being, consciousness and delight and Himself with the endless play full knowledge of their relationsHimself. This becomes much more interesting. <ref>http://incarnateword.in/cwsacwm/2407/love-and-the13-triplejuly-path1955#p9p33</ref>

===Knowledge It is The Way Out Of Suffering, Conflict And Will Along With Bhakthi/Love=Disorder==

The Gita cannot be described as exclusively a gospel of love. What We can say (to put it sets forth is a Yoga of knowledge, devotion and works based on a spiritual consciousness and realisation of oneness with very simply) that all the vibrations that come from the Divine One and of express Oneness are constructive, while all the oneness complications of all beings in the Divine. Bhaktiordinary, devotion and love of God carrying with it unity with all beings and love for all beings is given a high place but always in connection with knowledge and worksseparative consciousness lead to destruction. <ref>http://incarnateword.in/cwsaagenda/2904/the-yoga-of-thenovember-bhagavad4-gita1963#p3p18</ref>

By knowledge arriving at conscious …the soul that has realised oneness with has no sorrow or shrinking; the spirit that which we knowhas entered into the bliss of the Spirit has nought to fear from anyone or anything whatsoever. Fear,—for by identity alone can complete desire and real knowledge exist,—the sorrow are diseases of the mind; born of its sense of division is healed and limitation, they cease with the cause of all our limitation and discord and weakness and discontent falsehood that begot them. The Ananda is abolished. But knowledge free from these maladies; it is not complete without works; for the Will in being also monopoly of the ascetic, it is God and not born from the being or its selfdisgust of existence. <ref>http://incarnateword.in/cwsa/23/gnosis-aware silent existence alone, and if works find their culmination in knowledge-ananda#p12</ref><center>~</center>On the higher spiritual planes there is no ego, knowledge also finds its fulfilment in works. And, here too, love is because the crown oneness of knowledge; for love the Divine is felt, but there may be the delight sense of unionone's true person or individual being—not ego, and unity must be conscious but a portion of joy the Divine. <ref>https://incarnateword.in/cwsa/28/the-jivatman-in-the-integral-yoga#p34</ref><center>~</center>...what do we mean by the individual? What we usually call by that name is a natural ego, a device of union to find all Nature which holds together her action in the riches of its own delightmind and body. Perfect knowledge indeed leads This ego has to perfect lovebe extinguished, integral knowledge to a rounded and multitudinous richness 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 lovethe Divine but can also be described as the Divine himself supporting his manifestation as the Many. This is the trinity true spiritual individual which appears in its complete truth when we get rid of the ego and our powersfalse separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. It is this which makes possible the union Divine Life. … the disappearance of all three the false separative individuality is a necessary condition for our realising and living in our true eternal being, living divinely in God to which the Divine. But this we arrive when we start from knowledgecan do in the world and in life. <ref>httphttps://incarnateword.in/cwsa/2429/lovea-andrealistic-adwaita#p14</ref><center>~</center>Sri Aurobindo insisted rather on Oneness: he used to say that even what we consider to be the worst adversaries are still a form of the Supreme, which, deliberately or not, consciously or not, helps in thegeneral transformation. This seems to me vaster, deeper, more comprehensive. <ref>http://incarnateword.in/agenda/05/september-triple30-path1964#p4p5</ref>

Rather as knowledge For where there is oneness and complete mutuality of the Divine grows, delight consciousness-force even in the Divine multiplicity and love of it must increase. Nor can mere rapture be secure without the foundation diversity, there truth of self-knowledge; to live in what we love, gives that security, and to live in it means to be one with it in consciousness, mutual knowledge is automatic and oneness error of consciousness self-ignorance and mutual ignorance is the perfect condition of knowledgeimpossible. Knowledge 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 Divine gives to love exclusion of the Divine its firmest security, opens to it its own widest joy wrong consciousness and wrong will and their dynamisation of experience, raises it to its highest pinnacles of outlookfalsehood and error. <ref>http://incarnateword.in/cwsa/2421/lovethe-origin-and-theremedy-of-falsehood-error-wrong-tripleand-pathevil#p10p5</ref>

…and if there is a knowledge All relations in the world, even to its greatest and most shocking apparent discords, are relations of that Reality something eternal to which thought arrives itself in its own universal existence; they are not anywhere or at any time collisions of disconnected beings who meet fortuitously or by insistence on the infinite Impersonality, there some mechanical necessity of cosmic existence. Therefore to get back to this eternal fact of oneness is also a our essential act of self-knowledge ; to live in it must be the effective principle of our inner possession of our being and of it our right and ideal relations with the world. That is why we have had to which love arrives by insistence insist first and foremost on oneness as the infinite Personalityaim and in a way the whole aim of our Yoga of knowledge. <ref>http://incarnateword.in/cwsa/2423/lovethe-soul-and-the-tripleits-pathliberation#p9p2</ref>

It … if oneness with others, oneness with truth is necessarily through already the individual Self that we must arrive at essence of the Onerealised spiritual nature, for that there is the basis no need of a law of truth or of all our experience. By Knowledge we arrive at identity with love,—the law, the One; for standard has to be imposed on us now because there isin our natural being an opposite force of separateness, a possibility of antagonism, in spite a force of the Dualistdiscord, ill-will, an essential identity by which we can plunge into our Source and free ourselves from all bondage to individuality and even from all bondage to universality. …strife. The height power of all our action alsolove, of truth, we have seenof right will be there, is not as a law mentally constructed but as the immersion very substance and constitution of ourselves in the Lord through unity with the divine Will or Conscious-Power nature and, by the way integration of works; the height being, necessarily also the very stuff and constituting nature of love is the rapturous immersion action. To grow into this nature of ourselves in unity our true being, a nature of ecstatic delight with spiritual truth and oneness, is the object liberation attained by an evolution of our love and adoration. the spiritual being… <ref>http://incarnateword.in/cwsa/2322/the-modes-of-thegnostic-selfbeing#p5p32</ref>

There is an intensity 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 love, as there is an intensity that experience are the root of knowledgeall suffering, to which works seem something outward ignorance and distractingevil. But works are only thus outward And it is so because that falsifies both in practice and distracting when we have not found oneness in cognition the whole real truth of will and things; it limits the being, limits the consciousness with , limits the power of our being, limits the Supreme. When once that is foundbliss of being; this limitation again produces a wrong way of existence, wrong way of consciousness, works become wrong way of using the very power of knowledge our being and and consciousness, and wrong, perverse and contrary forms of the very outpouring delight of loveexistence. If knowledge is The soul limited in being and self-isolated in its environment feels itself no longer in unity and harmony with its Self, with God, with the universe, with all around it; but rather it finds itself at odds with the very state of oneness universe, in conflict and love disaccord with other beings who are its blissother selves, divine works but whom it treats as not-self … The satisfactions it gets from this labour and effort are of a stinted, perverse and unsatisfying kind: for the living power one real satisfaction it has is that of growth, of an increasing return towards itself, of some realisation of accord and harmony, of its light successful self-creation and sweetness. … But still self-realisation, but the widest love fulfilled in knowledge sees little of these things that it can achieve on the world basis of ego-consciousness is always limited, insecure, imperfect, transitory. ...All this means that it is not as something other and hostile at one with God; for to be at one with God is to this joybe at one with oneself, but as the being of at one with the Beloved universe and at one with all creatures as his being, beings. This oneness is the secret of a right and in that vision a divine works find their joy and their justificationexistence. <ref>http://incarnateword.in/cwsa/24/lovethe-andliberation-of-the-triple-pathspirit#p11p7</ref>

Not with … in the vicissitudes of human thought, on one side the knower in him aloneindividual is moved or invited to discover and pursue his own self-affirmation, his own development of mind and life and body, nor with his own spiritual perfection; on the other he is called on to efface and subordinate himself and to accept the ideas, ideals, will alone, nor with the heart aloneinstincts, but with all these equally and also with interests of the whole mental community as his own. He is moved by Nature to live for himself and vital being in by something deep within him to affirm his individuality; he aspires is called upon by society and by a certain mental idealism to live for humanity or for the Godhead greater good of the community. The principle of self and its interest is met and opposed by the principle of altruism. ... A unifying and labours harmonising knowledge can alone find the way, but that knowledge belongs to convert their nature into its divine equivalentsa deeper principle of our being to which oneness and integrality are native. And since God meets us It is only by finding that in many ways ourselves that we can solve the problem of our existence and with it the problem of the true way of his being individual and communal living. <ref>http://incarnateword.in all tempts us /cwsa/22/the-divine-life#p35</ref> ==It Leads to him Delight== We may even while he seems to elude ussay, in a sense,—and that it is to see divine possibility have this joy of union as the ultimate crown of all the varied experiences of spiritual relation between the individual soul and overcome its play God that the One became many in the universe. <ref>http://incarnateword.in/cwsa/24/the-mystery-of-love#p1</ref><center>~</center>The principle of Yoga is to turn God-ward all or any of obstacles constitutes the whole mystery and greatness powers of the human existenceconsciousness so that through that activity of the being there may be contact, relation,—therefore in each union. …It is not ultimately the pure peace of these ways at its highest oneness or in the union power and desireless will of alloneness, if we can find but the key ecstatic joy of their oneness, we shall aspire to track out and find and possess himunion which the devotee seeks by his Yoga. <ref>http://incarnateword.in/cwsa/24/the-delightgodward-emotions#p1</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 ofthis 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 thejoy 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-divine1956#p2p13</ref>

In Through Avidya, the Way of Knowledge we may arrive at a point where we can leap Multiplicity, lies our path out of personality the transitional egoistic self-expression in which death 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 Transcendencesuffering predominate; that, though not obligatory on the God-knower, may be the soul's decision, the turn pursued through Vidya consenting with Avidya by the self within us. In the Way perfect sense of Devotion oneness even in that multiplicity, we may reach through an intensity of adoration and joy union with enjoy integrally the supreme All-Beloved immortality 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 choicebeatitude. But in By attaining to the Way of Works another prospect opens; for travelling on that path, Unborn beyond all becoming we can enter into liberation are liberated from this lower birth and perfection death; by becoming of one law and power of nature with accepting the Eternal; we are identified with him in our will and dynamic self Becoming freely as much as in our spiritual status; a divine way of works is the natural outcome of this unionDivine, a divine living in a spiritual freedom we invade mortality with the body immortal beatitude and become luminous centres of its conscious 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 Naturehumanity.<ref>http://incarnateword.in/cwsa/2321/the-divinedestiny-workof-the-individual#p16p19</ref> =How Do We Reach Oneness?= == The Path Towards Oneness==

==Integral Knowledge And Integral Yoga Towards Oneness=Unity and Harmony===

The Yoga aims at union Essentially, you must be able to find this oneness with the Divine which will bring a spiritual oneness with other sadhaks, but a oneness in the Divineall forms, in the Truthall aspects, not in the ignorance of the mind every way that has been used to reach Him. And you must go beyond that and the vitalfind a new way. <ref>http://incarnateword.in/cwsacwm/3108/intellect1-and-theaugust-intellectual1956#p6p9</ref>

Given From the self-differentiation minute you become conscious of the Divine in which we dwellUnity—unity of Force, unity of Consciousness and unity of Will—well, concentration is you no longer have the means by perception which the individual soul identifies itself makes you quite separate from others… you do not know what goes on in them [others], they are strangers to you, you are shut up as it were in your own skin, and have no contact with others except quite externally and enters into any form, state or psychological self-manifestation (bhāva) of the Selfsuperficially. To use But this means for unification with happens precisely because you have not realised in yourself the Divine is the condition for the attainment perception of this oneness of divine knowledge Consciousness, Force and the principle Will—even of all Yoga of knowledgematerial vibrations.<ref>http://incarnateword.in/cwsacwm/2308/concentration8-february-1956#p5p24</ref>

The integral Yoga of knowledge has Our uplook must be to recognise the double nature of this manifestationa free, all-powerful,—for there is the higher nature of Sachchidananda perfect and blissful One and Oneness in which He is found all beings move and the lower nature of mind, life live and body in through which He is veiled,—and to reconcile all can meet and become one. This Eternal will be at once personal and unite the two impersonal in his self-revelation and touch upon the oneness of the illumined realisationsoul. <ref>http://incarnateword.in/cwsa/23/onenessself-consecration#p5p20</ref>

The mental being has All the attempt of man to enlarge itself into arrive at universal sympathy, universal love and the understanding and knowledge of the oneness inner soul of other existences is an attempt to beat thin, breach and eventually break down by the Divine before power of the Divine will perfect in enlarging mind and heart the soul walls of the individual its gnostic out-floweringego and arrive nearer to a cosmic oneness. That is And if we can by the reason why mind and heart get at the triple way touch of knowledgethe Spirit, works receive the powerful inrush of the Divine into this lower humanity and change our nature into a reflection of the divine nature by love becomes the key-note , by universal joy, by oneness of mind with all Nature and all beings, we can break down the whole Yoga, for that walls. Even our bodies are not really separate entities and therefore our very physical consciousness is capable of oneness with the direct means for physical consciousness of others and of the soul in mind cosmos. The Yogin is able to rise feel his body one with all bodies, to be aware of and even to participate in their affections; he can feel constantly the unity of all Matter and be aware of his physical being as only a movement in its highest intensities where it passes upward into the divine onenessmovement. That too Still more is it possible for him to feel constantly and normally the reason why whole sea of the Yoga must be integralinfinite life as his true vital existence and his own life as only a wave of that boundless surge. <ref>http://incarnateword.in/cwsa/2423/the-principle-of-the-integralcosmic-yogaconsciousness#p9</ref>

The ordinary life consists in work for personal aim and satisfaction of desire under some mental or moral control, touched sometimes by a mental ideal. The Gita's Yoga consists in Harmony is the offering natural rule of one's work as a sacrifice to the Divinespirit, it is the conquest inherent law and spontaneous consequence of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousnessunity in multiplicity, the sense of unity with all creaturesin diversity, of a various manifestation of oneness with the Divine. This Yoga adds … But in a gnostic unity in multiplicity the bringing down harmony would be there as a spontaneous expression of the supramental Light unity, and Force (its ultimate aim) this spontaneous expression presupposes a mutuality of consciousness aware of other consciousness by a direct inner contact and the transformation of the natureinterchange.<ref>http://incarnateword.in/cwsa/2922/workthe-anddivine-yogalife#p38p28</ref>

The common initial purpose of all Yoga God-lover is the liberation of the soul of man from its present natural ignorance universal lover and limitation, its release into spiritual being, its union with he embraces the highest self All-blissful and DivinityAll-beautiful. …The human soul's individual liberation and enjoyment … when he has the vision of union with the Divine in spiritual being, consciousness All-beautiful everywhere and delight must always be can feel at all times the first object bliss of his embrace, that is the Yoga; its free enjoyment decisive sign that he has taken possession of the cosmic unity Divine. Union is the consummation of the Divine becomes a second object; love, but out of it is this mutual possession that a third appears, gives it at once the effectuation of acme and the meaning largest reach of its intensity. It is the divine unity with all beings by a sympathy and participation in the spiritual purpose foundation of the Divine oneness in humanityecstasy. <ref>http://incarnateword.in/cwsa/24/the-principledelight-of-the-integral-yogadivine#p8</ref>

The individual Yoga then turns from By knowledge arriving at conscious oneness with that which we know,—for by identity alone can complete and real knowledge exist,—the division is healed and the cause of all our limitation and discord and weakness and discontent is abolished. But knowledge is not complete without works; for the Will in being also is God and not the being or its self-aware silent existence alone, and if works find their culmination in knowledge, knowledge also finds its separateness fulfilment in works. And, here too, love is the crown of knowledge; for love is the delight of union, and becomes unity must be conscious of joy of union to find all the riches of its own delight. Perfect knowledge indeed leads to perfect love, integral knowledge to a part rounded and multitudinous richness of love. This is the collective Yoga trinity of our powers, the divine Nature 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 human racefirst or true object of spiritual seeking. The liberated individual beingWe must find the Self, the Divine, united with then only can we know what is the work the Self or the 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 self /cwsa/29/seeking-the-divine#p1</ref>We throw up all the passions of the heart against him, till they are purified into a sole ecstasy of bliss and oneness. But that too is no monotony; it is not possible for the tongue of human speech to tell all the utter unity and all the eternal variety of the ananda of divine love. Our higher and our lower members are both flooded with it, the mind and spiritlife no less than the soul: even the physical body takes its share of the joy, feels the touch, becomes is filled in his natural all its limbs, veins, nerves with the flowing of the wine of the ecstasy, ''amṛta''. Love and Ananda are the last word of being a self-perfecting instrument for , the perfect out-flowering secret of secrets, the Divine in humanitymystery of mysteries. <ref>http://incarnateword.in/cwsa/24/the-principlemystery-of-the-integral-yogalove#p8p10</ref>

Yoga is … this God-lover will be the divine worker, not for the founding sake of all works or for a self-regarding pleasure in action, but because in this way God expends the life power of his being and consciousness in his powers and their signs we find him... He will feel perfect joy in the works and acts of the DivineBeloved, so also love and affection must be rooted because in them too he finds the Divine Beloved; he will himself do all works because through those works too the Lord of his being expresses his divine joy in him: when he works, he feels that he is expressing in act and a spiritual power his oneness with that which he loves and psychic oneness in adores; he feels the Divine must be their foundation—to reach rapture of the Divine first leaving other things aside or to seek will which he obeys and with which all the Divine alone force of his being is the straight road towards that change. That means no attachment—it need not mean turning affection into disaffection or chill indifferenceblissfully identified. <ref>http://incarnateword.in/cwsa/3124/humanthe-relationsdelight-andof-the-spiritual-lifedivine#p45p6</ref>

The knowledge on In the last analysis, it is always the same summit—the divine oneness which the doer of works in Yoga has to found is behind all things—but everyone will reach his action own summit, that is, through his own nature and development, has for own way of manifesting the keystone divine unity. … each one represents a special way of its structure, having a more relation with the Divine and manifesting the Divine. You don't need to follow another's path! You must follow your own path and more concrete perception of unityit 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 living sense of an all-pervading oneness; he moves in summits—but one may attain this summit each by his own road, climbing his own mountain, not the increasing consciousness mountain of all existence as an indivisible wholeanother. <ref>http: all work too is part //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, not in this divine indivisible wholeway [altruistic self righteousness], but by selfless service of the Divine and by merging the ego in the Divine Consciousness, submitting the personal will to the Divine Will, calling into the being the Divine Peace, Purity, Oneness, Knowledge, Light, Ananda, replacing the ego by the psychic being devoted and surrendered to the Divine. <ref>httphttps://incarnateword.in/cwsa/2328/standards-of-conductmorality-and-spiritual-freedomyoga#p1p26</ref>

It When one is an integral knowledge assailed by the vision of this disorder and this confusion, there is only one thing to do, it's to go into the consciousness in which one knows that there is being soughtonly ONE Being, ONE Consciousness, ONE Power—there is only ONE Oneness—and all those things take place within this Oneness. And that all our petty vision, an integral forceour petty knowledge, a total amplitude our petty judgments, our petty... all of union it is nothing, it's microscopic in comparison with the All and Infinite behind existenceConsciousness that rules over the Whole. For And then, if one has in the seeker of least the integral Yoga … the experience sense of the Divine Oneness carried why separate individualities exist, maybe it's only to its extreme is more deeply embraced enable aspiration—the existence of aspiration, of this movement, this movement of self-giving and amply fathomed by following out to the full the experience surrender, of the Divine Multiplicitytrust and FAITH. All The faith that is true behind polytheism as well as behind monotheism falls within there lies the ''raison d'être'' of the scope makeup of his seeking; but he passes beyond their superficial sense individuals, and the aspiration to human mind to grasp their mystic truth become THAT in all one's intensity and all one's sincerity. ... That's the Divineonly thing needed. <ref>http://incarnateword.in/cwsaagenda/2310/the-sacrifice-the-triune-path-and-theaugust-lord-of-the16-sacrifice1969#p32p48</ref>

… The true solution can intervene only when by our spiritual growth we can become one self with all beings, know them as part of our self, deal with them as if they were our other selves; for then the integral Yoga perfection will mean a divine spirit and a divine nature which will admit of a divine relation and action in the world; division is healed … even oneness with others is not enough by itself, if it will mean also in its entirety is a divinising of the whole natureoneness with their ignorance… Our oneness with others must be fundamental, not a rejection of all its wrong knots of being and actiononeness with their minds, hearts, vital selves, but no rejection of any part of egos—even though these come to be included in our being or of any field of our action… The movement will start from universalised consciousness,—but a basic equality of oneness in the soul and mount to an ideal action of the Divine through spirit, and that can only come by our perfected being in the largeness of the Brahmic unityliberation into soul-awareness and self-knowledge.<ref>http://incarnateword.in/cwsa/2421/the-elementsorigin-and-remedy-of-perfectionfalsehood-error-wrong-and-evil#p1p34</ref>

We … the ego cannot have not to leave them separate so that we live a sort of double lifeit, spiritual within or above, mental and material because it is in our active its very nature separative and earthly living; we have because even with regard to re-view and remould the lower living in the lightourselves, force and joy of the higher reality. We have to realise Matter as our own psychological existence it is a sense-created mould false centre of Spirit, a vehicle unity; for all manifestation it tries to find the unity of our being in an identification with a shifting mental, vital, physical personality, not with the light, force and joy eternal self of Sachchidananda …our total existence. We have to see Life as a channel Only in the spiritual self can we possess the true unity; for there the infinite Force divine individual enlarges to his own total being and break finds himself one with universal existence and with the barrier of a sense-created and mind-created farness and division from it …transcending Divinity. <ref>http://incarnateword.in/cwsa/2324/onenessthe-liberation-of-the-spirit#p5p7</ref>

[Karma Yoga] Its key principle… 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 spiritual method, satisfaction there can be summed up as no divine culmination and deliverance. A certain purification from egoism is the union condition even of two largest ethical progress and highest states or powers of consciousnesselevation, equality for social good and oneness. The kernel of its method perfection; much more is an unreserved acceptance of the Divine in our life as in our it indispensable for inner self peace, purity and spiritjoy. An inner renunciation of personal desire leads to equalityBut a much more radical deliverance, not only from egoism but from ego-idea and ego-sense, accomplishes is needed if our total surrender aim is to raise human into divine nature….To recover what is lost we must break out of the Divine, supports a delivery from dividing walls of ego which brings us oneness. But this The ego must be either disappear in impersonality or fuse into a oneness in dynamic force and not only in static peace larger I: it must fuse into the wider cosmic "I" which comprehends all these smaller selves or inactive beatitudethe transcendent of which even the cosmic self is a diminished image. <ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-the-wayrelease-offrom-the-gitaego#p10p2</ref>

In To get rid of this Yoga, one can realise separativeness an attempt is made to absorb oneself in the psychic being as a portion idea and realisation of the Divine seated in … The way proposed for the heart with the Divine supporting it there—this psychic being takes charge integral Yoga is a lifting up and surrender of the sadhana and turns the whole being to the Truth and the Divinehim, by which not only do we become one with results him in the mindour spiritual existence, but dwell too in him and he in us, so that the vital, whole nature is full of his presence and changed into the physical divine nature; we become one spirit and consciousness …that is and life and substance with the Divine and at the same time we live and move in and have a first transformationvarious joy of that oneness. …We realise it next as This integral liberation from the one Self, Brahman, Divine, first above ego into the body, life, mind divine spirit and not nature can only within the heart supporting them… what is most important for usbe relatively complete on our present level, is that but it manifests begins to become absolute as a transcending Light, Knowledge, Power, Purity, Peace, Ananda of which we become aware above open to and which descends mount into the being and progressively replaces the ordinary consciousness by its own movements—that gnosis. This is the second transformationliberated perfection. …We realise also the consciousness itself as moving upward, ascending through many planes physical, vital, mental, overmental to the supramental and Ananda planes<ref>http://incarnateword. … in this Yoga we become aware not only of this taking up but of a pouring down of /cwsa/24/the powers -liberation-of -the higher Self-spirit#p6</ref> ==Bhakti/ Love For Divine== If love is psychic in its nature, so that there comes in it always brings the possibility sense of a descent oneness or at least of the Supramental Self and nature to dominate and change our present nature and turn it from nature an inner intimate closeness of Ignorance into nature of Truth-Knowledge (being. The Divine Love is based upon oneness and through the supramental into nature of Ananda)—this is psychic derives from the third or supramental transformationDivine Love.<ref>http://incarnateword.in/cwsa/29/thedivine-teachingslove-ofpsychic-somelove-modernand-indianhuman-yogislove#p3p12</ref>

The perfecting … the most intimate character of the normal mindpsychic is its pressure towards the Divine through a sacred love, heartjoy and oneness. …At once, emerging, prana it is ready and body gives us only the perfection of eager to break all the psycho-physical machine we have to use old ties and creates certain right instrumental conditions for a divine life imperfect emotional activities and works lived and done with replace them by a purer, greater, clearer power and knowledge. The next question is that spiritual Truth of the Force which is poured into the instruments, karaṇa, love and the One who works it for his universal endsoneness. The force at work in us must be …[It] calls down the manifest entire truth of divine ShaktiLove to heal these malformations, …. The One behind this force will be the Ishwarato deliver mental, the Master of all beingvital, with whom all our existence will be in our perfection a Yoga at once of oneness in being physical love from their insufficiencies or their perversions and of union in various relations reveal to them their true abounding share of the soul intimacy and its nature with the Godhead who is seated within us and in whom too we liveoneness, move the ascending ecstasy and have our beingthe descending rapture. <ref>http://incarnateword.in/cwsa/2423/soulthe-forceascent-andof-the-fourfoldsacrifice-personalityi#p1p23</ref>

Next, It is the practice of this Yoga demands a constant inward remembrance love of the one central liberating knowledgeDivine that saves, and not a constant active externalising of it in works comes in too to intensify the remembrancelove turned towards human beings. In all is When the one Self, the one Divine Consciousness is all; all are in the Divinethere, all are the Divine and then there is nothing else in the universe,—this thought or this faith is the whole background until it becomes comes based on the whole substance love of the consciousness of the worker. A memory, Divine a self-dynamising meditation of this kind, must true love and oneness for all beings. But that does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness … For it compels a constant reference at each moment not act separately from the Divine but only according to the Origin of all being and Divine Mother's will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. … Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresenceher service. … this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.<ref>httphttps://incarnateword.in/cwsa/2328/the-sacrifice-the-triune-pathmorality-and-the-lord-of-the-sacrificeyoga#p10p26</ref>

It will use … the method main business of endurancethe heart, but 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 stop short enough unless we also feel it with a detached strength the heart and serenityin the psychic being, but move rather to and this means a positive strength and mastery, delight in which endurance will no longer be needed, since the self will then be One and in a calm and powerful spontaneous possession of the universal energy and capable of determining easily and happily all its reactions existences in the oneness and the Ananda. It will use the method of impartial indifference, but not end world in an aloof indifference to all thingshim, but rather move towards a high-seated impartial acceptance love of life strong to transform God and all experience into the greater values of the equal spiritbeings. It The heart’s faith and will use too temporarily resignation and submission, but by the full surrender in good are founded on a perception of its personal being to the one Divine it will attain to the immanent in all-possessing Ananda in which there is no need of resignation, to the perfect harmony with things and leading the world. The universal which is not merely an acquiescence, but an embracing oneness, love has to be founded on the perfect instrumentality heart’s sight and subjection psychical and emotional sense of the natural self to the one Divine by which , the Divine also is possessed by the individual spiritone Self in all existence. <ref>http://incarnateword.in/cwsa/24/the-waypower-of-equalitythe-instruments#p13p12</ref>

The Yoga of Action also is not fulfilled, is not absoluteAn absorbing love for the Divine Presence to whom he feels an always more intimate closeness, is not victoriously complete until the seeker has felt and lives in his essential and integral oneness with grows upon the Supremeconsecrated worker. One he must be And with the Divine both it is born or in his highest it is contained a universal love too for all these beings, living forms and inmost and in his widest being and consciousness, in his work, his will, his power creatures that are habitations of action, his mind, body, life. Otherwise he is only released from the illusion Divine—not the brief restless grasping emotions of individual worksdivision, but not released from the illusion settled selfless love that is the deeper vibration of separate being and instrumentalityoneness. <ref>http://incarnateword. As in/cwsa/23/the-sacrifice-the servant -triune-path-and instrument -the-lord-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. -sacrifice#p9</ref>The way of devotion in the integral synthetic Yoga will take the form of devotion too is complete only when a seeking after the lover Divine through love and the Beloved are unified delight and difference is abolished in a seizing with joy on all the ecstasy ways of his being. It will find its acme in a divine oneness; perfect union of love and yet in the mystery a perfect enjoyment of this unification there is all the sole existence ways of the Beloved but no extinction or absorption of the loversoul’s intimacy with God. It is the highest unity which is the express direction of the path of may start from knowledge, the call to absolute oneness is its impulse, the experience of or it its magnetmay start from works, but it is this very highest unity which takes as its field will then turn knowledge into a joy of manifestation in him luminous union with the largest possible cosmic wideness. The Jiva, possessed being of himself, must give himself up the Beloved and turn works into the being a joy of the Divine. The self active union of our being with the man must be made one with will and the Self power of all; the self being of the finite individual must pour Beloved. Or it may start directly from love and delight; it will then take both these other things into itself into the boundless finite and that cosmic spirit too must be exceeded in will develop them as part of the transcendent Infinitecomplete joy of oneness.<ref>http://incarnateword.in/cwsa/2324/the-release-from-theananda-egobrahman#p7p1</ref>

The It may be said that a complete realisation act of unity is therefore divine love and worship has in it three parts that are the essence expressions of the integral knowledge and a single whole,―a practical worship of the integral Yoga. To know Sachchidananda one Divine in Himself and one the act, a symbol of worship in all His manifestation is the basis form of knowledge; to make that the act expressing some vision and seeking or some relation with the Divine, an inner adoration and longing for oneness or feeling of oneness real to in the consciousness in its status heart and in its action soul and to become spirit.It is so that by merging life can be changed into worship,—by putting behind it the spirit of a transcendent and universal love, the sense seeking of separate individuality in oneness, the sense of unity oneness; by making each act a symbol, an expression of Godward emotion or a relation with the Being and with Divine; by turning all beings is its effectuation in Yoga we do into an act of knowledge; to liveworship, think, feel, will and an act in that sense of unity is its effectuation in the individual being and soul's communion, the mind's understanding, the individual life. This realisation of oneness and this practice of oneness in difference is the whole of 's obedience, the Yogaheart's surrender.<ref>httphttps://incarnateword.in/cwsa/23/onenessthe-ascent-of-the-sacrifice-ii#p3p8</ref>

There The way of Bhakti is a union in supposed often to be necessarily inferior because it proceeds by worship which belongs to that stage of spiritual essence, by identity; experience where there is a union by difference, an insufficient unity between the indwelling of our human soul in this highest Being and Consciousness; there the Divine, because its very principle is a dynamic union of likeness or oneness of nature between That love and our instrumental being here. The first is love means always two, the liberation from the Ignorance lover and identification with the Real and Eternalbeloved, mokṣaa dualism therefore, sāyujya, which while oneness is the characteristic aim of highest spiritual experience, and because it seeks after the Yoga of Knowledge. The second, personal God while the dwelling of Impersonal is the soul with or in highest and the Divine, sāmīpya, sālokyaeternal truth, if not even the sole Reality. But worship is only the intense hope of all Yoga first step on the path of love and beatitudedevotion. The third, identity in nature, likeness to Where external worship changes into the Divineinner adoration, to be perfect as That is perfect, is real Bhakti begins; that deepens into the high intention of all Yoga of power and perfection or intensity of divine works and service. The combined completeness of love; that love leads to the three together, founded here on a multiple Unity joy of closeness in our relations with the self-manifesting Divine, is ; the complete result joy of closeness passes into the integral Yoga, the goal bliss of union. Love too as well as knowledge brings us to a highest oneness and it gives to that oneness its triple Path greatest possible depth and intensity. It is true that love returns gladly upon a difference in oneness, by which the fruit of its triple sacrificeoneness itself becomes richer and sweeter.<ref>http://incarnateword.in/cwsa/2324/thelove-sacrificeand-the-triunetriple-path-and-the-lord-of-the-sacrifice#p34p8</ref>

… the end The unity of Yoga of Knowledge is God-possession, it a love which is able to possess God and be possessed include in itself all differences without being diminished or abrogated by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our their present existence, but here also; therefore limitations and apparent dissonances is raised to possess its full potentiality on the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beingssupramental level. It is to possess For there an intense oneness with God and through that to possess also all creatures founded on a profound oneness of the soul with the universal, Divine can harmonise with a play of relations that only makes the cosmos oneness more perfect and absolute. The power of Love supramentalised can take hold of all existences; therefore to possess the infinite diversity also in the onenessliving relations without hesitation or danger and turn them Godwards delivered from their crude, but on the basis of oneness mixed and petty human settings and not on sublimated into the basis happy material of divisiona divine life. <ref>http://incarnateword.in/cwsa/23/the-higherascent-andof-the-lowersacrifice-knowledgeii#p1p15</ref>

==The Developmental Process Towards Oneness=through Integral Yoga=

For 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>https://incarnateword.in/cwsa/31/intellect-and-the-intellectual#p5</ref><center>~</center>The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the awakened individual its gnostic out-flowering. That is the reason why the realisation triple way of his truth knowledge, works and love becomes the key-note of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the divine oneness. That too is the reason why the Yoga must be integral. <ref>https://incarnateword.in/cwsa/24/the-principle-of-the-integral-yoga#p10</ref><center>~</center>The ordinary life consists in work for personal aim and satisfaction of desire under some mental or moral control, touched sometimes by a mental ideal. The Gita's Yoga consists in the offering of one's work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This Yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature. <ref>https://incarnateword.in/cwsa/29/work-and-yoga#p35</ref><center>~</center>Not with the knower in him alone, nor with the will alone, nor with the heart alone, but with all these equally and also with the whole mental and vital being in him he aspires to the Godhead and labours to convert their nature into its divine equivalents. And since God meets us in many ways of his inner liberation being and in all tempts us to him even while he seems to elude us,—and to see divine possibility and overcome its play of obstacles constitutes the whole mystery and greatness of human existence,—therefore in each of these ways at its highest or in the union of all, if we can find the key of their oneness, we shall aspire to track out and find and possess him. <ref>http://incarnateword.in/cwsa/24/the-delight-of-the-divine#p2</ref><center>~</center>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 perfection must 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 primary seekingpresence,—firstabsorbed in him alone, because 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 call 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 Spirit within himdivine Nature. <ref>http://incarnateword.in/cwsa/23/the-divine-work#p16</ref><center>~</center>… for the integral Yoga perfection will mean a divine spirit and a divine nature which will admit of a divine relation and action in the world; it will mean also in its entirety a divinising of the whole nature, a rejection of all its wrong knots of being and action, but also because 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>Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is only by liberation 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 perfection a vivid and realisation 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 truth Origin of all being that man can arrive and will and action and there is at truth once an embracing and exceeding of all particular forms and appearances in That which is 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 works of the universal Spirit everywhere. On its summits it rises into a constant livingand thinking and willing and acting in the presence of the Supramental, the Transcendent. …There can Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be no real perfection for known and felt by us except 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 our inner communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover. <ref>http://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p10</ref><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 truth powerful spontaneous possession of spiritual existence taking up the universal energy and capable of determining easily and happily all its reactions in the oneness and the Ananda. It will use the method of impartial indifference, but not end in an aloof indifference to all things, but rather move towards a high-seated impartial acceptance of life strong to transform all truth experience into the greater values of the instrumental existence into itself equal spirit. It will use too temporarily resignation and giving 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, integration, harmonyto the perfect instrumentality and subjection of the natural self to the Divine by which the Divine also is possessed by the individual spirit. <ref>http://incarnateword.in/cwsa/2224/the-divineway-of-lifeequality#p37p13</ref>

The true soul secret in us—… rather burns in entire material sensation is supramentalised and it becomes aware, directly and with a physical participation and, finally, a unity with the temple subtler instrumentation, of forces and movements and the inmost heart behind the thick screen of an ignorant mindphysical, life and bodyvital, … behind the veilemotional,—this veiled psychic entity is mental vibrations of things and beings and feels them all not only spiritually or mentally but physically in the flame self and as movements of the Godhead always alight within us, inextinguishable even by one self in these many bodies. The wall that dense unconsciousness the limitations of any spiritual self within which obscures our outward nature. It the body and its senses have built around us is a flame born out of abolished even in the Divine body and, luminous inhabitant of the Ignorance, grows senses and there is in it till it is able to turn it towards its place the free communication of the Knowledgeeternal oneness. It is the concealed Witness All sense and Control, sensation becomes full of the hidden Guidedivine light, the Daemon divine power and intensity of Socratesexperience, a divine joy, the inner light or inner voice delight of the mysticBrahman. … All sensation becomes Ananda. <ref>http://incarnateword.in/cwsa/2124/the-double-soul-insupramental-mansense#p10p13</ref>

This inner Guide There is often veiled at first a union in spiritual essence, by identity; there is a union by the very intensity indwelling of our personal effort soul in this highest Being and by the ego's preoccupation with itself Consciousness; there is a dynamic union of likeness or oneness of nature between That and its aimsour instrumental being here. As we gain in clarity The first is the liberation from the Ignorance and identification with the turmoil of egoistic effort gives place to a calmer self-knowledgeReal and Eternal, ''mokṣa'', ''sāyujya'', we recognise which is the source characteristic aim of the growing light within usYoga of Knowledge. . … we feel The second, the eternal presence dwelling of a supreme Masterthe soul with or in the Divine, Friend''sāmīpya, Loversālokya'', Teacheris the intense hope of all Yoga of love and beatitude. We recognise it The third, identity in nature, likeness to the Divine, to be perfect as That is perfect, is the essence high intention of all Yoga of power and perfection or of our being as that develops into likeness divine works and oneness with service. The combined completeness of the three together, founded here on a greater and wider existence; for we perceive that this miraculous development multiple Unity of the self-manifesting Divine, is not the complete result of our own efforts: an eternal Perfection is moulding us into the integral Yoga, the goal of its triple Path and the fruit of its own imagetriple sacrifice. <ref>http://incarnateword.in/cwsa/23/the-foursacrifice-the-triune-path-and-the-lord-of-the-aidssacrifice#p20p34</ref>

In …Knowledge inevitably takes its stand in a trinity of the psychic being one gets Knower, the sense Known and Knowledge; Love finds itself in a trinity of oneness by psychic sympathy, but not any unificationthe Lover, for the psychic Beloved and Love; Will is self-fulfilled in a trinity of the individual soul and must unify itself with Lord of the Divine before it can through Will, the Divine unify with others. In spiritual realisation there are two quite opposite forms—one in which one withdraws from all outer things including all material beings in object of the world to merge in Will and the Divine executive Force; Joy has its original and one utter gladness in which one feels a trinity of the Self or Enjoyer, the Divine in all Enjoyed and through the Delight that realisation attains to unites them; Self as inevitably appears and founds its manifestation in a universal 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/3121/humanindeterminates-cosmic-relationsdeterminations-and-the-spiritual-lifeindeterminable#p67p18</ref>

… the The will, of the aspiration mind and life is ours because it is his will a stumbling about in search of right force, right Tapas which can wholly be attained in usits true and complete light and direction only by oneness with the spiritual and supramental being. At firstThe supramental nature on the contrary is just, harmonious and one, while will and knowledge there is still insistence on our own personalityonly light of the spirit and power of the spirit, it only reflects thatthe power effecting the light, the light illumining the power. In the highest supramentality they are intimately fused together and do not even wait upon each other but becomes more are one movement, will illumining itself, knowledge fulfilling itself, both together a single jet of the being. The mind knows only the present and more indistinguishable from lives in an isolated movement of itthough it tries to remember and retain the past and forecast and compel the future. The supermind has the vision of the three times, less personal ''trikāladṛṣṭi''; it sees them as an indivisible movement and eventually it loses sees too each containing the others. It is aware of all shade of separatenesstendencies, because energies and forces as the will diverse play of unity and knows their relation to each other in us has grown identical with the divine Tapas, single movement of the one spirit. The supramental will and action are therefore a will and action of the divine Shaktispontaneous self-fulfilling truth of the spirit, the right and at the highest the infallible movement of a direct and total knowledge.<ref>httphttps://incarnateword.in/cwsa/24/the-actionnature-of-the-supermind#p11,p12</ref> ==The Developmental Process Towards Oneness== This inner Guide is often veiled at first by the very intensity ofour personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. … we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts: an eternal Perfection is moulding us into its own image. <ref>http://incarnateword.in/cwsa/23/the-divinefour-shaktiaids#p5p20</ref>

It is quite possible for the psychic transformation to take one beyond the individual into the cosmic. Even the occult opening establishes a connection with the cosmic mind, cosmic vital, cosmic physical. The psychic realises the contact with all existence, the oneness of the Self, the universal love and other realisations which lead to the cosmic consciousness.<ref>httphttps://incarnateword.in/cwsa/30/conditions-of-transformation#p7p5</ref>

The individual …. As he [the individual] develops, he moves towards a spiritual freedom, but this freedom is not something entirely separate from all-existence; it has a solidarity with it because that too is the self, the same spirit. As he moves towards spiritual freedom, he moves also towards spiritual oneness. The spiritually realised, the liberated man is preoccupied, says the Gita, with the good of all beings... <ref>http://incarnateword.in/cwsa/22/the-divine-life#p37</ref>

… the individual doer disappears, but there is not necessarily any quietistic passivity; there may be a full kinetic action, only all is done by the Shakti. It is her power of knowledge which takes shape as thought in the mind; the sadhaka has no sense of himself thinking, but of the Shakti thinking in him. The will and the feelings and action are also in the same way nothing but a formation, operation, activity of the Shakti in her immediate presence and full possession of all the system. The sadhaka does not think, will, act, feel, but thought, will, feeling, action happen in his system. The individual on the side of action has disappeared into oneness with universal Prakriti, has become an individualised form and action of the divine Shakti. He is still aware of his personal existence, but it is as the Purusha supporting and observing the whole action, conscious of it in his self-knowledge and enabling by his participation the divine Shakti to do in him the works and the will of the Ishwara. <ref>http://incarnateword.in/cwsa/24/the-action-of-the-divine-shakti#p9</ref>

Unity will be In this self-development the soul finds that it has accomplished on this line the object of the lawwhole integral Yoga, difference will be simply for union with the various enjoyment of that unitySupreme in its self and in its universalised individuality. Neither descending again into So long as he remains in the world-existence, this perfection must radiate out from him,—for that plane is the necessity of division his oneness with the universe and its beings,—in an influence and action which clings help all around who are capable of it to rise to or advance towards the separation of same perfection, and for the ego-sense nor attached to rest in an exclusive seeking for pure identity influence and action which cannot have to do with any play of differencehelp, we shall embrace as only the self-ruler and reconcile master man can help, in leading the two poles human race forward spiritually towards this consummation and towards some image of being where they meet a greater divine truth in the infinity their personal and communal existence. He becomes a light and power of the HighestTruth to which he has climbed and a means for others' ascension.<ref>http://incarnateword.in/cwsa/2324/the-modesperfection-of-the-selfmental-being#p5p16</ref>

In this self-development … thus to be universally in the fullness and freedom of one's universality, one must be also transcendentally. The spiritual fullness of the soul finds that it being is eternity; if one has accomplished on this line not the object consciousness of the whole integral Yogatimeless eternal being, if one is dependent on body or embodied mind or embodied life, union with the Supreme in its self and in its universalised individuality. So long as he remains in the or dependent on this world or that world-existence, or on this perfection must radiate out from himcondition of being or that condition of being,—for that is not the necessity reality of his oneness with self, not the universe and its beingsfullness of our spiritual existence. To transcend,—in an influence and action which help all around who are capable to exceed consciousness of it to rise body, not to be held in the body or advance towards by the same perfectionbody, and for to hold the rest in body only as an influence and action which helpinstrument, a minor outward formation of self, …is a first condition of divine living.He becomes Not to be a light mind subject to ignorance and power restriction of the Truth consciousness, to which he has climbed transcend mind and handle it as an instrument, to control it as a means for others' ascensionsurface formation of self, is a second condition. To be by the self and spirit, not to depend upon life, not to be identified with it, to transcend it and control and use it as an expression and instrumentation of the self… <ref>http://incarnateword.in/cwsa/2422/the-perfection-ofdivine-the-mental-beinglife#p16p14</ref>

… thus to be universally in the fullness and freedom of one's universality, one He must be also transcendentally. The spiritual fullness of enter into the being is eternity…. To transcendsupreme divine Reality, to exceed consciousness of bodyfeel his oneness with it, not to be held live in the body or by the bodyit, to hold the body only as an instrumentbe its self-creation: all his mind, a minor outward formation of selflife, is a first condition of divine living. Not to physicality must be a mind subject to ignorance and restriction converted into terms of consciousnessits supernature; all his thought, feelings, to transcend mind actions must be determined by it and handle be it as an instrument, to control it as a surface its self-formation . All this can become complete in him only when he has evolved out of self, is a second condition. To be by the self Ignorance into the Knowledge and spirit, not to depend upon life, not to be identified with it, to transcend it through the Knowledge into the supreme Consciousness and control its dynamis and use it as an expression 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 self, is a third conditiongnostic supernature. <ref>http://incarnateword.in/cwsa/22/the-divine-life#p14</ref>

Even In liberation the bodily life does not possess its own full being individual self realises itself as the One (that is yet Many). It may plunge into the One and merge or hide itself in its own kind if bosom—that is the consciousness does not exceed Laya of the body and Adwaita; it may feel its physical oneness with all material existenceand 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 vital life does not possess its own full living Divine, the Visishtadwaita, or go on playing with Krishna in its own kind if the consciousness does not exceed eternal Vrindavan, the restricted play of an individual vitality and feel Dwaita liberation. Or it may, even being liberated, remain in the universal life Lila or manifestation or descend into it as often as its own and its oneness with all lifeit likes. The mentality Divine is not a full conscious existence or activity bound by human philosophies—it is free in its own kind if one does not exceed the individual mental limits play and feel a oneness with universal Mind and with all minds and enjoy one's integrality of consciousness fulfilled free in their wealth of differenceits essence. <ref>http://incarnateword.in/cwsa/2230/the-divineuniversal-or-cosmic-consciousness#p18</ref> =More on Oneness= …All are linked together by a secret Oneness. <ref>http://incarnateword.in/cwm/08/29-february-life1956#p14p9</ref>

He Stability and movement, we must enter into remember, are only our psychological representations of the supreme divine RealityAbsolute, feel his even as are oneness with and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But ittakes its eternal poise in the one and the stable and whirls round itself infinitely, live inconceivably, securely in it, the moving and multitudinous. <ref>http://incarnateword.in/cwsa/21/the-pure-existent#p13</ref><center>~</center>Oneness finds itself infinitely in what seems to us to be a falling away from its oneness, but is really an inexhaustible diverse display of unity. This is the miracle, the Maya of the universe, yet perfectly logical, natural and a matter of course to the self-creationvision and self-experience of the Infinite. <ref>http: //incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p17</ref><center>~</center>It all his mindpractically comes down to a capacity to spread the experience, lifeor to INCLUDE things in the experience (it's the same thing). You really have to forget this business of one person and then another, one thing and then another.... Even if you can't realize it concretely, physicality must be converted into terms of its supernature; all his thoughtat least imagine that there is but ONE thing, feelingsexcessively complex, actions must be determined by it and be it(depending on the case) one experience taking place in one spot, or spreading out like oil on water, its self-formationor embracing everything. All this This is all very approximate, but it's the only way the thing can become complete be understood. And the sole explanation for "contagion" is in him only when he has evolved out that Oneness. <ref>http://incarnateword.in/agenda/03/june-9-1962#p8</ref><center>~</center>Absence of love and fellow-feeling is not necessary for nearness to the Ignorance into Divine; on the Knowledge contrary, a sense of closeness and through oneness with others is a part of the Knowledge divine consciousness into which the supreme Consciousness sadhak enters by nearness to the Divine and its dynamis and supreme delight the feeling of existence; but some essentiality oneness with the Divine. In this Yoga the feeling of these things unity with others, love, universal joy and their sufficient instrumentation can come with Ananda are an essential part of the first spiritual change liberation and culminate in perfection which are the life aim of the gnostic supernaturesadhana. <ref>http://incarnatewordincarnatewordw.in/cwsa/2231/human-relations-and-the-divinespiritual-life#p14p9</ref><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> '''Curated by Rama'''