Changes

<span style="background-color:transparent;color:#000000;">As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.</span> <ref> http://incarnateword.in/cwm/12/the-science-of-living#p6 </ref></span>

<span style="background-color:transparent;color:#000000;">It If there is only by to be an active perfection of our being, the first necessity is a purification of the working of the instruments which it now uses for a very persistent effort that one can succeed music of discords. The being itself, the spirit, the divine Reality in man stands in overcoming his difficultiesno need of purification; and yet it seems impossible to cut oneself off completely from one's solidarity with is for ever pure, not affected by the rest faults of its instrumentation or the world. Therefore a perfect puritystumblings of mind and heart and body in their work, a perfect perfection seem impossible so long as the world has sun, says the Upanishad, is not reached at least a certain degree touched or stained by the faults of the eye of perfectionvision. Even Mind, heart, the asceticsoul of vital desire, the solitary, who goes and sits life in the body are the seats of impurity; it is they that must be set right if the working of the spirit is to be a cave perfect working and not marked by its present greater or under less concession to the devious pleasure of the lower nature. What is ordinarily called purity of the being, is either a negative whiteness, a freedom from sin gained by a tree constant inhibition of whatever action, feeling, idea or will we think to be wrong, or in else, the highest negative or passive purity, the jungleentire God-content, inaction, cannot completely free himself from solidarity with the rest complete stilling of the world. The air he breathes is full vibrant mind and the soul of desire, which in quietistic disciplines leads to a supreme peace; for then the spirit appears in all the vibrations eternal purity of the worldits immaculate essence. That gained, there would be nothing farther to be enjoyed or done. But here we have the food he eatsmore difficult problem of a total, whatever it may beunabated, even if it is reduced to an increased and more powerful action founded on perfect bliss of the being, the purity of the soul's instrumental as well as the minimumspirit's essential nature. Mind, heart, life, contains body are to do the vibrations works of the world; Divine, all the works which they do now and soyet more, but to do them divinely, it as now they do not do them. This is enough for the first appearance of the problem before him on which the seeker of perfection has to exist lay hold, that it is not a negative, prohibitory, passive or quietistic, but a positive, affirmative, active purity which is his object. A divine quietism discovers the immaculate eternity of the Spirit, a divine kinetism adds to be in solidarity with it the difficulties right pure undeviating action of the worldsoul, mind and body.</span> <ref> http://incarnateword.in/cwmcwsa/0624/29the-instruments-of-decemberthe-1954spirit#p5 p1</ref></span>

<span style="background-color:transparent;color:#000000;">If there is to be an active perfection of our being, the first necessity is a purification of the working of the instruments which it now uses for a music of discords. The being itself, the spirit, the divine Reality in man stands in no need of purification; it is for ever pure, not affected by the faults of its instrumentation or the stumblings of mind and heart and body in their work, as the sun, says the Upanishad, is not touched or stained by the faults of the eye of vision. Mind, heart, the soul of vital desire, the life in the body are the seats of impurity; it is they that must be set right if the working of the spirit is to be a perfect working and not marked by its present greater or less concession to the </span><span style="background-color:transparent;color:#000000;">devious pleasure of the lower nature. What is ordinarily called purity of the being, is either a negative whiteness, a freedom from sin gained by a constant inhibition of whatever action, feeling, idea or will we think to be wrong, or else, the highest negative or passive purity, the entire God-content, inaction, the complete stilling of the vibrant mind and the soul of desire, which in quietistic disciplines leads to a supreme peace; for then the spirit appears in all the eternal purity of its immaculate essence. That gained, there would be nothing farther to be enjoyed or done. But here we have the more difficult problem of a total, unabated, even an increased and more powerful action founded on perfect bliss of the being, the purity of the soul's instrumental as well as the spirit's essential nature. Mind, heart, life, body are to do the works of the Divine, all the works which they do now and yet more, but to do them divinely, as now they do not do them. This is the first appearance of the problem before him on which the seeker of perfection has to lay hold, that it is not a negative, prohibitory, passive or quietistic, but a positive, affirmative, active purity which is his object. A divine quietism discovers the immaculate eternity of the Spirit, a divine kinetism adds to it the right pure undeviating action of the soul, mind and body.</span><span style="background-color:transparent;color:#0066cc;"><ref>http://incarnateword.in/cwsa/24/the-instruments-of-the-spirit#p1</ref></span><span style="background-color:transparent;color:#000000;">Moreover, it is a total purification of all the complex instrumentality in all the parts of each instrument that is demanded of us by the integral perfection. It is not, ultimately, the narrower moral purification of the ethical nature. Ethics deals only with the desire-soul and the active outward dynamical part of our being; its field is confined to character and action. It prohibits and inhibits certain actions, certain desires, impulses, propensities,—it inculcates certain qualities in the act, such as truthfulness, love, charity, compassion, chastity. When it has got this done and assured a base of virtue, the possession of a purified will and blameless habit of action, its work is finished. But the Siddha of the integral perfection has to dwell in a larger plane of the Spirit's eternal purity beyond good and evil… it is meant that the Siddha of the active integral perfection will live dynamically in the working of the transcendent power of the divine Spirit as a universal will through the supermind individualised in him for action. His works will therefore be the works of an eternal Knowledge, an eternal Truth, an eternal Might, an eternal Love, an eternal Ananda; but the truth, knowledge, force, love, delight will be the whole essential spirit of whatever work he will do and will not depend on its form; they will determine his action from the spirit within and the action will not determine the spirit or subject it to a fixed standard or rigid mould of working. He will have no dominant mere habit of character, but only a spiritual being and will with at the most a free and flexible temperamental mould for the action. His life will be a direct stream from the eternal fountains, not a form cut to some temporary human pattern. His perfection will not be a sattwic purity, but a thing </span><span style="background-color:transparent;color:#000000;">'''uplifted beyond the gunas of Nature, a perfection of spiritual knowledge, spiritual power, spiritual delight, unity and harmony of unity; the outward perfection of his works will be freely shaped as the self-expression of this inner spiritual transcendence and universality.'''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">For this change he must make conscient in him that power of spirit and supermind which is now superconscient to our mentality. But that cannot work in him so long as his present mental, vital, physical being is not liberated from its actual inferior working. This purification is the first necessity.</span><span style="background-color:transparent;color:#0066cc;"><ref>http://incarnateword.in/cwsa/24/the-instruments-of-the-spirit#p2</ref></span><span style="background-color:transparent;color:#000000;">In other words, purification must not be understood in any limited sense of a selection of certain </span><span style="background-color:transparent;color:#000000;">outward kinetic movements, their regulation, the inhibition of other action or a liberation of certain forms of character or particular mental and moral capacities. These things are secondary signs of our derivative being, not essential powers and first forces. We have to take a wider psychological view of the primary forces of our nature. We have to distinguish the formed parts of our being, find out their basic defect of impurity or wrong action and correct that, sure that the rest will then come right naturally. We have not to doctor symptoms of impurity, or that only secondarily, as a minor help,—but but to strike at its roots after a deeper diagnosis. W</span>