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== Aspiration and Purity ==
== Aspiration and Purity ==
<span style="background-color:transparent;color:#000000;">The aspiration must be for entire purification, especially (1) purification from sex, so that no sex imaginations may enter and the sex impulse may cease, (2) purification from desires and demands, (3) purification from depression which is the result of disappointed desires. It is the most important for you. Particularly what you must aspire for is peace in all the being, complete equanimity, samata. The feeling that peace is not enough must go. Peace and purity and equanimity once established, all the rest must be the Mother's free gift, not a result of the demand from the being.
<span style="background-color:transparent;color:#000000;">The aspiration must be for entire purification, especially
(1) purification from sex, so that no sex imaginations may enter and the sex impulse may cease,
(2) purification from desires and demands,
(3) purification from depression which is the result of disappointed desires.
It is the most important for you. Particularly what you must aspire for is peace in all the being, complete equanimity, samata. The feeling that peace is not enough must go. Peace and purity and equanimity once established, all the rest must be the Mother's free gift, not a result of the demand from the being. <ref>http://incarnateword.in/cwsa/29/purity#p5</ref></span>
== Sincerity and Purification ==
== Sincerity and Purification ==
Revision as of 04:35, 18 August 2018
- 1 What is Purification?
- 2 Object of Purity
- 3 Purity in Relation to other Qualities
- 3.1 Knowledge and Purity
- 3.2 Perfection and Purity
- 3.3 Aspiration and Purity
- 3.4 Sincerity and Purification
- 3.5 Love and Purity
- 3.6 Concentration and Purity
- 3.7 Instinct and Purity
- 3.8 Faith and Purity
- 3.9 Surrender and Purity
- 3.10 Beauty and Purity
- 3.11 Receptivity and Purity
- 3.12 Truth and Purity
- 3.13 Calm and Purity
- 3.14 Peace and Purity
- 3.15 Manifestation and Purity
- 3.16 Transformation and Purity
- 4 Outcome of Purity
- 5 Why Purity?
- 6 Where is Purity?
- 7 How to Purify?
- 8 Purification of Various Qualities
- 9 Path of Purity
- 10 Forms of Purity
- 10.1 Integral Purity
- 10.2 Self-Purification
- 10.3 Divine Purity
- 10.4 Ascetic Purity
- 10.5 Moral Versus Spiritual Purification
- 10.6 Mental Purity
- 10.7 Mental purity: a mirror which does not distort.
- 10.8 Perfect mental purity: a spotless mirror constantly turned towards the Divine.
- 10.9 Integral mental purity: silent, attentive, receptive, concentrated on the Divine―this is the path to purity.
- 10.10 Vital Purity
- 10.11 Purity in Health
- 11 Impurities
- 12 Yoga and Purification
- 13 Symbols of Purity
- 14 Recommended practices
What is Purification?
Purity means freedom from soil or mixture. The divine Purity is that in which there is no mixture of the turbid ignorant movements of the lower nature. Ordinarily purity is used to mean (in the common language) freedom from vital passion and impulse. 
Ignorance is not a state of innocence or purity; that is an old blunder. Only a consciousness full of light can be pure. For instance, when you are conscious, your mind is clear and you have the right ideas about things and people; your mind is pure of ignorance. But when the mind is clouded by some impurity,—say, anger, jealousy or pride or some unreasonable desire,—you at once become ignorant and mistake and misunderstand everything. 
All purification is a release, a delivery; for it is a throwing away of limiting, binding, obscuring imperfections and confusions: purification from desire brings the freedom of the psychic prana, purification from wrong emotions and troubling reactions the freedom of the heart, purification from the obscuring limited thought of the sense mind the freedom of the intelligence, purification from mere intellectuality the freedom of the gnosis. But all this is an instrumental liberation. The freedom of the soul, mukti, is of a larger and more essential character; it is an opening out of mortal limitation into the illimitable immortality of the Spirit. 
Perfect purity is to be, to be ever more and more, in a self-perfecting becoming. One must never pretend that one is: one must be, spontaneously. 
Purification—rejecting from one's nature all that is egoistic or of the nature of rajasic desire. 
This is purity, to accept no other influence but only the influence of the Divine. 
If one lives only for the Divine and by the Divine, there follows a perfect purity. 
On earth, true purity is to think as the Divine thinks, to will as the Divine wills, to feel as the Divine feels. 
Sri Aurobindo does not use the word purity in the ordinary moral sense. For him, "purity" means "exclusively under the influence of the Divine", expressing only the Divine. 
To be pure, what does it mean? One is truly perfectly pure only when the whole being, in all its elements and all its movements, adheres fully, exclusively, to the divine Will. This indeed is total purity. It does not depend on any moral or social law, any mental convention of any kind. It depends exclusively on this: when all the elements and all the movements of the being adhere exclusively and totally to the divine Will. 
And yet for the sake of completeness it should be added that because man is a mental being, he must necessarily in the course of his evolution leave behind this unconscious and spontaneous purity, which is very similar to the purity of the animal, and after passing through an unavoidable period of mental perversion and impurity, rise beyond the mind into the higher and luminous purity of the divine consciousness. 
Purity is perfect sincerity and one cannot have it unless the being is entirely consecrated to the Divine. 
Purity or impurity depends upon the consciousness; in the divine consciousness everything is pure, in the ignorance everything is subject to impurity, not the body only or part of the body, but mind and vital and all. Only the self and the psychic being remain always pure. 
What does Buddhism say about Purity?
That was the wisdom of the Buddha who spoke of "the Middle Way": neither too much of this nor too much of that, neither falling into this nor falling into that—a little of everything and a balanced way... but pure. Purity and sincerity are the same thing. 
So too the word "impurity". Pure, as it is understood morally, has not at all the meaning it is given in a truly spiritual teaching; and particularly from the Buddhist standpoint, purity is absence of ignorance, as I have already told you last time, and ignorance means ignoring the inner law, the truth of the being. And loyalty means not to take the illusion for the reality, the changing and fluctuating appearances for the inner and real permanence of the being. 
Object of Purity
The object of purification is to make the whole mental being a clear mirror in which the divine reality can be reflected, a clear vessel and an unobstructing channel into which the divine presence and through which the divine influence can be poured, a subtilised stuff which the divine nature can take possession of, new-shape and use to divine issues. For the mental being at present reflects only the confusions created by the mental and physical view of the world, is a channel only for the disorders of the ignorant lower nature and full of obstructions and impurities which prevent the higher from acting; therefore the whole shape of our being is deformed and imperfect, indocile to the highest influences and turned in its action to ignorant and inferior utilities. It reflects even the world falsely; it is incapable of reflecting the Divine. 
Purity in Relation to other Qualities
Knowledge and Purity
For all this movement of knowledge which we are describing is a method of purification and liberation whereby entire and final self-knowledge becomes possible, a progressive self-knowledge being itself the instrument of the purification and liberation. 
Perfection and Purity
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. 
It is only by a very persistent effort that one can succeed in overcoming his difficulties; and yet it seems impossible to cut oneself off completely from one's solidarity with the rest of the world. Therefore a perfect purity, a perfect perfection seem impossible so long as the world has not reached at least a certain degree of perfection. Even the ascetic, the solitary, who goes and sits in a cave or under a tree or in the jungle, cannot completely free himself from solidarity with the rest of the world. The air he breathes is full of all the vibrations of the world, the food he eats, whatever it may be, even if it is reduced to the minimum, contains the vibrations of the world; and so, it is enough for him to exist to be in solidarity with the difficulties of the world. 
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 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. 
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 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. 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. 
In other words, purification must not be understood in any limited sense of a selection of certain 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 to strike at its roots after a deeper diagnosis. W
Aspiration and Purity
The aspiration must be for entire purification, especially (1) purification from sex, so that no sex imaginations may enter and the sex impulse may cease, (2) purification from desires and demands, (3) purification from depression which is the result of disappointed desires. It is the most important for you. Particularly what you must aspire for is peace in all the being, complete equanimity, samata. The feeling that peace is not enough must go. Peace and purity and equanimity once established, all the rest must be the Mother's free gift, not a result of the demand from the being. 
Sincerity and Purification
Sincerity! Sincerity! How sweet is the purity of thy presence! 
There is, besides, a marvellous joy in being sincere. Every act of sincerity carries in itself its own reward: the feeling of purification, of soaring upwards, of liberation one gets when one has rejected even one tiny particle of falsehood.
Love and Purity
In this way it is not necessary to introduce the principle of love into the explanation. But if you want to know or understand the nature of the Force or the Power that enables or brings about this transformation—particularly where evil is concerned, but also with ugliness to a certain extent—you see that love is obviously the most potent and integral of all powers—integral in the sense that it applies in all cases. It is even more powerful than the power of purification which dissolves all bad will and which is, as it were, the master of the adverse forces, but which has not the direct power of transformation. The power of purification first dissolves in order to allow the transformation afterwards. It destroys one form in order to be able to create a better one, whereas love need not dissolve in order to transform; it possesses the direct power of transformation. Love is like a flame that changes what is hard into something malleable and even sublimates this malleable thing into a kind of purified vapour—it does not destroy, it transforms. 
The love that one contains in silence acts within oneself for purification and transformation. The love that one turns outwards—if one does it in a pure and disinterested way—may occasionally help others. But most often they receive it wrongly... So you must do as your instinct guides you.
Concentration and Purity
Along with purity and as a help to bring it about, concentration. Purity and concentration are indeed two aspects, feminine and masculine, passive and active, of the same status of being; purity is the condition in which concentration becomes entire, rightly effective, omnipotent; by concentration purity does its works and without it would only lead to a state of peaceful quiescence and eternal repose. Their opposites are also closely connected; for we have seen that impurity is a confusion of dharmas, a lax, mixed and mutually entangled action of the different parts of the being; and this confusion proceeds from an absence of right concentration of its knowledge on its energies in the embodied Soul. The fault of our nature is first an inert subjection to the impacts of things as they come in upon the mind pell-mell without order or control and then a haphazard imperfect concentration managed fitfully, irregularly with a more or less chance emphasis on this or on that object according as they happen to interest, not the higher soul or the judging and discerning intellect, but the restless, leaping, fickle, easily tired, easily distracted lower mind which is the chief enemy of our progress. In such a condition purity, the right working of the functions, the clear, unstained and luminous order of the being is an impossibility; the various workings, given over to the chances of the environment and external influences, must necessarily run into each other and clog, divert, distract, pervert. Equally, without purity the complete, equal, flexible concentration of the being in right thought, right will, right feeling or secure status of spiritual experience is not possible. Therefore the two must proceed together, each helping the victory of the other, until we arrive at that eternal calm from which may proceed some partial image in the human being of the eternal, omnipotent and omniscient activity.
Instinct and Purity
For the purity of which Sri Aurobindo speaks here is the purity of instinct, that obeys Nature's impulses spontaneously, never calculating, never questioning, never asking whether it is good or bad, whether what one does is right or wrong, whether it is a virtue or a sin, whether the outcome will be favourable or unfavourable. All these notions come into play when the mental ego makes its appearance and begins to take a dominant position in the consciousness and to veil the spontaneity of the soul.
Faith and Purity
At every moment all the unforeseen, the unexpected, the unknown is before us―and what happens to us depends mostly on the intensity and purity of our faith.
Surrender and Purity
Detailed surrender means the surrender of all the details of life, even the smallest and the most insignificant in appearance. And this means to remember the Divine in all circumstances; whatever we think, feel or do, we must do it for Him as a way of coming close to Him, to be more and more what He wants us to be, capable of manifesting His will in perfect sincerity and purity, to be the instruments of His Love.
There are two possibilities, one of purification by personal effort, which takes a long time, another by a direct intervention of the Divine Grace which is usually rapid in its action. For the latter there must be a complete surrender and self-giving and for that again usually it is necessary to have a mind that can remain quite quiet and allow the Divine Force to act supporting it with its complete adhesion at every step, but otherwise remaining still and quiet. This last condition which resembles the baby cat attitude spoken of by Ramakrishna, is difficult to have. Those who are accustomed to a very active movement of their thought and will in all they do, find it difficult to still the activity and adopt the quietude of mental self-giving. This does not mean that they cannot do the Yoga or cannot arrive at self-giving—only the purification and the self-giving take a long time to accomplish and one must have the patience and steady perseverance and resolution to go through.
Beauty and Purity
Pure sense of beauty can be acquired only through a great purification.
Receptivity and Purity
If we call "perfect receptivity" the receptivity that receives only the Divine Influence and no other, it is certain—and at the same time it is perfect purity.
Truth and Purity
When we are in the presence of hostile forces, only the purity of an absolute truth can conquer them.
Calm and Purity
Purification and calm are the first needs in the Yoga. One may have a great wealth of experiences of that kind (worlds, visions, voices etc.) without them, but these experiences occurring in an unpurified and troubled consciousness are usually full of disorder and mixture.
In your nature there are many obstacles, chiefly a great activity of the outward-going mind and a thick crust of the impure lower Prakriti that covers the heart and the vital being. Quieting of the mind and purification of the nature are what you must have before you can fulfil your aim. Aspire for these two things first; ask for them constantly from above. You will not be able to achieve them by your own unaided effort.
Peace and Purity
Peace and purity of the consciousness are the very foundation of the necessary change in the nature.Peace is necessary for all; without peace and an increasing purity, even if one opens, one cannot receive perfectly all that comes down through the opening. Light too is necessary for all—without light one cannot take full advantage of all that comes down.
Manifestation and Purity
Neither the complete purification nor the permanent and perfect manifestation can come all at once, it is a matter of time and patient progress. The two (purification and manifestation) go on progressing side by side and become more and more strong to play into each other's hands—that is the usual course of the sadhana.
Transformation and Purity
Outcome of Purity
With the inner liberation, with a total sincerity and perfect purity, all suffering will disappear, because it will no longer be necessary for the progress of the consciousness towards its final goal.
A certain amount of purification is necessary before there can be any realisation of the Divine and that is what has been going on in you. It is after all not a very long time since the real purification began and it is never an easy work. So the impatience may be natural, but it is not exactly reasonable.
You must be good for the love of goodness, you must be just for the love of justice, you must be pure for the love of purity and you must be disinterested for the love of disinterestedness; then you are sure to advance on the way.
Where is Purity?
Whatever may be the past, whatever may be the faults committed, whatever the ignorance in which one might have lived, one carries deep within oneself the supreme purity which can translate itself into a wonderful realisation.
These adverse forces are connected with sexual desire. They live on the energy wasted when the act takes place. And even a thought, a mental or vital desire is sufficient to let them come in and settle in the atmosphere. Thus it is in the mind itself that the purification must take place.
How to Purify?
The systematic purification of the whole being for an integral reflection and taking in of the divine reality can only be done by the special methods of Yoga. Its absolute concentration has to take the place of the dispersed concentrations of the lower knowledge; the vague and ineffective identification which is all the lower knowledge can bring, has to be replaced by the complete, intimate, imperative and living union which Yoga brings.
It is the inner offering of the heart's adoration, the soul of it in the symbol, the spirit of it in the act, that is the very life of the sacrifice. If this offering is to be complete and universal, then a turning of all our emotions to the Divine is imperative. This is the intensest way of purification for the human heart, more powerful than any ethical or aesthetic catharsis could ever be by its half-power and superficial pressure. A psychic fire within must be lit into which all is thrown with the Divine Name upon it. In that fire all the emotions are compelled to cast off their grosser elements and those that are undivine perversions are burned away and the others discard their insufficiencies, till a spirit of largest love and a stainless divine delight arises out of the flame and smoke and frankincense. It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be. It is this poured out into acts that could alone create a harmony in the world and a true unity between all its creatures; all else strives in vain towards that end so long as Divine Love has not disclosed itself as the heart of the delivered manifestation in terrestrial Nature.
...you must add the Force of spiritual purification which is such an absolutely perfectly constructive force that nothing that's in the least destructive can survive there. If you have this Force at your disposal or if you can ask for it and get it, you direct it on the spot and the adverse force usually runs away immediately, for if it happens to be in the midst of this Force it gets dissolved, it disappears; for no force of disintegration can survive within this Force; therefore disintegration disappears and with it that also disappears. It can be changed into a constructive force, that is possible, or it may be simply dissolved and reduced to nothing. And with that not only is the illness cured, but all possibility of its return is also eliminated. You are cured of the illness once for all, it never comes back.
Purification of Various Qualities
Purification of Ambition
And so, purification of experience means to make the experience sincere and motiveless. To take away all one's motives of ambition and vanity, of desire, power, etc. This is called purifying the experience, making it sincere, spontaneous and not mixing it with desires and ambitions. There are spiritual ambitions, he speaks of them, and these are even the most dangerous.
Purity of Understanding
The first necessity of preparation is the purifying of all the members of our being; especially, for the path of knowledge, the purification of the understanding, the key that shall open the door of Truth; and a purified understanding is hardly possible without the purification of the other members. An unpurified heart, an unpurified sense, an unpurified life confuse the understanding, disturb its data, distort its conclusions, darken its seeing, misapply its knowledge; an unpurified physical system clogs or chokes up its action. There must be an integral purity. Here also there is an interdependence; for the purification of each member of our being profits by the clarifying of every other, the progressive tranquillisation of the emotional heart helping for instance the purification of the understanding while equally a purified understanding imposes calm and light on the turbid and darkened workings of the yet impure emotions. It may even be said that while each member of our being has its own proper principles of purification, yet it is the purified understanding that in man is the most potent cleanser of his turbid and disordered being and most sovereignly imposes their right working on his other members. Knowledge, says the Gita, is the sovereign purity; light is the source of all clearness and harmony even as the darkness of ignorance is the cause of all our stumblings. Love, for example, is the purifier of the heart and by reducing all our emotions into terms of divine love the heart is perfected and fulfilled; yet love itself needs to be clarified by divine knowledge. The heart's love of God may be blind, narrow and ignorant and lead to fanaticism and obscurantism; it may, even when otherwise pure, limit our perfection by refusing to see Him except in a limited personality and by recoiling from the true and infinite vision. The heart's love of man may equally lead to distortions and exaggerations in feeling, action and knowledge which have to be corrected and prevented by the purification of the understanding.
We must, however, consider deeply and clearly what we mean by the understanding and by its purification. We use the word as the nearest equivalent we can get in the English tongue to the Sanskrit philosophical term buddhi; therefore we exclude from it the action of the sense mind which merely consists of the recording of perceptions of all kinds without distinction whether they be right or wrong, true or mere illusory phenomena, penetrating or superficial. We exclude that mass of confused conception which is merely a rendering of these perceptions and is equally void of the higher principle of judgment and discrimination. Nor can we include that constant leaping current of habitual thought which does duty for understanding in the mind of the average unthinking man, but is only a constant repetition of habitual associations, desires, prejudices, prejudgments, received or inherited preferences, even though it may constantly enrich itself by a fresh stock of concepts streaming in from the environment and admitted without the challenge of the sovereign discriminating reason. Undoubtedly this is a sort of understanding which has been very useful in the development of man from the animal; but it is only one remove above the animal mind; it is a half-animal reason subservient to habit, to desire and the senses and is of no avail in the search whether for scientific or philosophical or spiritual knowledge. We have to go beyond it; its purification can only be effected either by dismissing or silencing it altogether or by transmuting it into the true understanding.
Path of Purity
"All conditioned things are impermanent." When one has seen that by realisation, he is delivered from sorrow. That is the Path of purity."All conditioned things are subject to suffering." When one has seen that by realisation, he is delivered from sorrow. That is the Path of purity."All things are insubstantial." When one has seen that by realisation, he is delivered from sorrow. That is the Path of purity. 
Life is hard for the modest one who seeks purity, who is detached, unassuming and whose judgment is correct.
There was a third thing?... Yes, you must not cherish the illusion that if you want to follow the straight path, if you are modest, if you seek purity, if you are disinterested, if you want to lead a solitary existence and have a clear judgment, things will become easy.... It is quite the contrary! When you begin to advance towards inner and outer perfection, the difficulties start at the same time.
Doing evil, one harms oneself; avoiding evil, one purifies oneself; purity and impurity depend on ourselves; no one can purify another.
No protection, no Grace can save those who refuse the indispensable purification.
Forms of Purity
Integral purity: the whole being is purified of the ego.
The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. An integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ananda of all that is in the world seen as symbols of the Divine and the Ananda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.
The world will be made better only in proportion as we make ourselves better. The Vedantic truth that the world is only a projection—a function—of our consciousness is as pragmatically true as it is spiritually true. The ills that humanity suffers from—collectively and individually—stem from the errors that lie at the roots of our ignorant nature. We must be cleansed of these evils—individually first of all—if we ever hope to see a clean world outside. A yoga of self-purification is the condition precedent to a yoga of perfection.
The Divine Purity is a more wide and all-embracing experience than the psychic.
Divine purity: it is happy just to be, in all simplicity.
For it should be said, surely, that purity as conceived on earth has nothing to do with divine purity. At the best it is an approximation.
It is like the word "purity"; one could hold forth interminably on the difference between divine purity and what people call purity. The divine purity, at the lowest, allows no influence other than the divine influence—at the lowest. But that is already very much distorted; the divine purity means that there is only the Divine, nothing else—it is perfectly pure, there is only the Divine, there is nothing other than Him.
We are the deforming intermediary between the purity of the animal and the divine purity of the gods.
Once and for all it swept away not only all the ordinary notions of morality, but everything that is considered here in India as necessary for the spiritual life. From this point of view it was very instructive First of all this kind of so-called ascetic purity. Ascetic purity is simply the rejection of all vital movements; instead of taking up these movements and turning them towards the Divine, that is to say, instead of seeing the supreme Presence in them and letting the Supreme act freely on them, you tell Him, "No, that is not your concern." He is not allowed to interfere with them.
Moral Versus Spiritual Purification
For example, if you take your stand on a moral viewpoint—which is itself altogether wrong from the spiritual point of view—there are people who apparently lead an altogether perfectly moral life, who conform to all the social laws, all the customs, the moral conventions, and who are a mass of impurity—from the spiritual point of view these beings are profoundly impure. On the other hand there are some poor people who do things... who are born, for instance, with a sense of freedom, and do things which are not considered very respectable from the social or moral point of view, and who can be in a state of inner aspiration and inner sincerity which makes them infinitely purer than the others. This is one of the big difficulties. As soon as one speaks of these things, there arises the deformation produced in the consciousness by all the social and moral conventions. As soon as you speak of purity, a moral monument comes in front of you which completely falsifies your notion. And note that it is infinitely easier to be moral from the social point of view than to be moral from the spiritual point of view. To be moral from the social viewpoint one has only to pay good attention to do nothing which is not approved of by others; this may be somewhat difficult, but still it is not impossible; and one may be, as I said, a monument of insincerity and impurity while doing this; whereas to be pure from the spiritual point of view means a vigilance, a consciousness, a sincerity that stand all tests.
Mental purity: a mirror which does not distort.
Perfect mental purity: a spotless mirror constantly turned towards the Divine.
Integral mental purity: silent, attentive, receptive, concentrated on the Divine―this is the path to purity.
Vital purity: it begins with the abolition of desire.
It is therefore no integral Yoga that kills these vital energies, forces them into a nerveless quiescence or roots them out as the source of noxious activities. Their purification, not their destruction,—their transformation, control and utilisation is the aim in view with which they have been created and developed in us.
The purification of the vital takes a long time because until all the parts are free, none is quite free and because they use a multitude of movements which have to be changed or enlightened,—and moreover there is a great habit of persistence and resistance in the habitual movements of the nature. One therefore easily thinks that one has made no progress,—but all sincere and sustained effort of purification has its result and after a time the progress made will become evident.
Purity in Health
Thinking too much about one's impurities does not help. It is better to keep the thought fixed on the purity, light and peace that one wants to acquire. 
… there are two forms of impurity which are at the root of the whole confusion. One is a defect born of the nature of our past evolution, which has been a nature of separative ignorance; this defect is a radically wrong and ignorant form given to the proper action of each part of our instrumental being. The other impurity is born of the successive process of an evolution, where life emerges in and depends on body, mind emerges in and depends on life in the body, supermind emerges in and lends itself to instead of governing mind, soul itself is apparent only as a circumstance of the bodily life of the mental being and veils up the spirit in the lower imperfections. This second defect of our nature is caused by this dependence of the higher on the lower parts; it is an immixture of functions by which the impure working of the lower instrument gets into the characteristic action of the higher function and gives to it an added imperfection of embarrassment, wrong direction and confusion.
Now, there are stages, there are degrees. For example, insincerity, which is one of the greatest impurities, always arises from the fact that a movement or a set of movements, an element of the being or a number of elements, want to follow their own will and not be the expression of the divine Will. So this produces in the being either a revolt or a falsehood. I don't mean that one tells lies, but I mean that one is in a state of falsehood, of insincerity. And then, the consequences are more or less serious and more or less extensive according to the gravity of the movement itself and its importance. But these, if one sees from the point of view of purity, these are the real impurities. 
It is obvious that in the purity of its essence, only that which is perfectly divine can feel that suffering; but partially, momentarily, like flashes of lightning behind the dark clouds of egoism, it appears in all who have a vast and generous heart. However, most often, in the individual consciousness it is mixed with that mean and petty self-pity which is the cause of depression and weakness. Nevertheless, when one is vigilant enough to refuse this mixture or at least to reduce it to a minimum, one soon realises that this divine compassion is based on a sublime and eternal joy which alone has the strength and the power to deliver the world from its ignorance and misery. 
There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, "I don't want it, I don't want it", the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned. 
The ego seems to have been indispensable at one time for the formation of the individual consciousness, but with the ego were born all the obstacles, sufferings, difficulties, all that now appears to us as adverse and anti-divine forces. But these forces themselves were a necessity for attaining an inner purification and the liberation from ego. The ego is at once the result of their action and the cause of their prolongation. When the ego disappears, the adverse forces will also disappear, having no longer any reason for their existence in the world. 
As is said in the Upanishads, our whole mind-consciousness is shot through with the threads and currents of this Prana, this Life-energy that strives and limits, grasps and misses, desires and suffers, and only by its purification can we know and possess our real and eternal self.
Yoga and Purification
Thus purification, liberation, perfection, delight of being are four constituent elements of the Yoga,—śuddhi, mukti, siddhi, bhukti. 
Very often the earlier stage of the sadhana is successful, because there is an opening of the mind to first workings of the Force—afterwards the lower vital consciousness and the physical rise up and if these are not ready or inclined for the sadhana, it ceases. The sadhaka has first to purify and open them and call in the Force to work there and make all ready until he can bring the true consciousness and experience there. Yoga implies a long and difficult work and one must be ready to accept the necessity of years of preparation and purification and increasing consecration before the greater results can come.
Symbols of Purity
The water is the symbol of the power of purification and no hostile being or force can resist this power handled with goodwill and sincerity. 
Frankincense: purification of the vital.
Agni: the flame of purification which must precede all contact with the invisible worlds.
The fire is always the fire of purification—it is very red when it is acting on the vital; when the vital no longer covers the psychic, then the rose colour of the psychic comes out more and more.It is the purification of the physical that is usually indicated in the symbol of burning.
It is a lamb, which means "purity".
White indicates a force of purity.
The white sun indicates the purity and peace of the Divine Consciousness.
Even if you were the only person in the whole world to give himself entirely and in all purity to the Divine—and thus being alone, misunderstood naturally by everyone upon earth—even if it were so, there is no reason why you should not do it.
Sometimes it is easier when you write it down; you imagine that I am there and then take a paper and write on it what you wanted to tell me. Then just the very fact of formulating it clearly sometimes gives you the true picture of the situation and you can have the answer more easily. It depends, sometimes it is necessary, sometimes not, but if you are in a confusion, a kind of whirlwind, above all, if there is a vital upsurge, the fact of compelling yourself to put it on paper already quietens you, it begins the work of purification.
Instrument for Purification
Self-denial is a mighty instrument for purification; it is not an end in itself nor a final law of living. Not to mortify thyself but to satisfy God in the world must be thy object.