Read Summary of '''[[Surrender Summary|Surrender]]'''
|}
<center>
Surrender
O Thou of whom I am the instrument,
O secret Spirit and Nature housed in me,
Let all my mortal being now be blent
In Thy still glory of divinity.
I have given my mind to be dug Thy channel mind,
I have offered up my will to be Thy will:
Let nothing of myself be left behind
In our union mystic and unutterable.
My heart shall throb with the world-beats of Thy love,
My body become Thy engine for earth-use;
In my nerves and veins Thy rapture's streams shall move;
My thoughts shall be hounds of Light for Thy power to loose.
Keep only my soul to adore eternally
And meet Thee in each form and soul of Thee. <ref>https://incarnateword.in/cwsa/02/surrender#p1,p2,p3,p4<ref></center>
=What is Surrender?=
Surrender is the decision taken to hand over the responsibility of your life to the Divine. <ref>http://incarnateword.in/cwm/03/surrender-self-offering-and-consecration#p1</ref>
Surrender means to consecrate everything in oneself to the Divine, to offer all one is and has, not to insist on one's ideas, desires, habits etc., but to allow the divine Truth to replace them by its knowledge, will and action everywhere. <centerref>~https://incarnateword.in/cwsa/29/surrender#p4</ref> Surrender is giving oneself to the Divine—to give everything one is or has to the Divine and regard nothing as one's own, to obey only the Divine will and no other, to live for the Divine and not for the ego. <ref>https://incarnateword.in/cwsa/29/surrender#p2</centerref>
Surrender may be defined as the giving up of the limits of your ego. To surrender to the Divine is to renounce your narrow limits and let yourself be invaded by it and made a centre for its play. <ref>http://incarnateword.in/cwm/03/knowledge-by-unity-with-the-divine-the-divine-will-in-the-world#p3</ref>
What I meant by surrender was this inner surrender of the mind and vital. There is of course the outer surrender also, the giving up of all that is found to conflict with the spirit or need of the sadhana, the offering, the obedience to the guidance of the Divine, whether directly, if one has reached that stage, or through the psychic or to the guidance of the Guru. <centerref>~https://incarnateword.in/cwsa/29/surrender#p18</ref> Surrender means that, to give up our little mind and its mental ideas and preferences into a divine Light and a greater knowledge, our petty personal troubled blind stumbling will into a great calm tranquil luminous Will and Force, our little restless tormented feelings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obscure outcome.<ref>https://incarnateword.in/cwsa/28/science-and-yoga#p9</ref> The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. <ref>https://incarnateword.in/sabcl/20/standards-of-conduct-and-spiritual-freedom#p28</ref> 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. <ref>http://incarnateword.in/cwm/14/surrender#p7</ref> Surrender means to look to the Divine Mother only—to reject all desires and do only her will, not to insist on one's own ideas and preferences, but to ask for her Truth only, to obey and follow her guidance, to open oneself and become aware of her Force and its workings and to allow those workings to change the nature into the divine nature.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p30</ref> Life, not a remote silent or high-uplifted ecstatic Beyond-Life alone, is the field of our Yoga. The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone—this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender.<ref>http://incarnateword.in/cwsa/23/self-surrender-in-works-the-way-of-the-gita#p1</ref> The essence of surrender is not to ask the Mother before doing anything—but to accept whole-heartedly the influence and the guidance, when the joy and peace come down to accept them without question or cavil and let them grow, when the Force is felt at work to let it work without opposition, when the Knowledge is given to receive and follow it, when the Will is revealed to make oneself its instrument. It is also, no doubt, to accept the guidance and control of the Guru who is at least supposed to know better than oneself what is or is not the Truth and the way to the Truth.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p13</ref>==Surrender and Consecration== A total consecration signifies a total giving of one's self; hence it is the equivalent of the word "surrender", not of the word "soumission" which always gives the impression that one "accepts" passively. You feel a flame in the word "consecration", a flame even greater than in the word "offering". To consecrate oneself is "to give oneself to an action"; hence, in the yogic sense, it is to give oneself to some divine work with the idea of accomplishing the divine work.<ref>http://incarnateword.in/cwm/04/22-february-1951#p6</centerref>==Surrender and Sacrifice==
Surrender To sacrifice means to look give up something to the Divine Mother only—to reject all desires and do only her will, not which one clings. To sacrifice one's life is to insist on give up one's own ideas and preferenceslife to which one clings; otherwise it would not be a sacrifice, it would be a gift. If you use the word "sacrifice", it means it is something which makes you suffer when you give it up. The word "sacrifice" is used at random, that is understood, but I am speaking of the true sense. One can sacrifice only what one holds dear. If one does not cling to ask for her Truth onlyit, to obey and follow her guidanceit is not a sacrifice, to open oneself and become aware it is a gift with all the joy of her Force and its workings and to allow those workings to change the nature into giving. Surrender has no value if it is painful, if it is a sacrifice. Surrender must be truly a joyous offering (I am using the divine natureword "soumission" in the sense of surrender, but it is not quite surrender—surrender is between "soumission" and "abandon"). One gives up something, surrenders oneself, but without sacrifice.<ref>http://incarnateword.in/cwsacwm/3204/surrender-to14-theapril-mother1951#p30p7</ref>
If you have the slightest feeling that you are making a sacrifice, then it is not surrender. Surrender is a spontaneous self-giving, a giving of all your self to the Divine, to a greater Consciousness of which you are a part. Surrender will not diminish, but increase; it will not lessen or weaken or destroy your personality, it will fortify and aggrandise it.Surrender means a free total giving. Sacrifice means that you reserve yourself or that you are trying to give, with grudging or with pain and effort, and have not the joy of the gift, perhaps not even the feeling that you are giving. When you do anything with the sense of a compression of your being, be sure that you are doing it in the wrong way. <centerref>~http://incarnateword.in/cwm/03/4-august-1929#p3</centerref>==Surrender and Offering ==
Your ''What is the difference between surrender must be self-made and free; it must be offering?''The two words are almost synonymous: "I make the offering of myself and I surrender myself", but in the gesture of a living beingoffering there is something more active than in the gesture of surrender. Unfortunately, ''soumission'', in French, is not the true word; in English we use "surrender"; between the words "surrender" and "offering" there is hardly any difference. But the French word "soumission" gives the impression of an inert automaton or mechanical toolsomething more passive: you accept, while offering is a giving—a voluntary giving. <ref>httphttps://incarnateword.in/cwsacwm/3204/the22-motherfebruary-i1951#p12p3,p4</ref>
You can give for the joy of giving, without any idea of surrender. In a movement of enthusiasm, when you have glimpsed something infinitely higher than yourself, you can give yourself in an ''élan'', but when it is a question of living that every minute, of surrendering oneself every minute to the higher Will and when every minute requires this surrender, it is more difficult. But if by "offering" you mean the integral offering of all your movements, all your activities, that is equivalent to surrender, without implying it necessarily. But then it is no longer a movement made in enthusiasm, it is something which has to be realised in detail. One may say that any movement made in ardour and enthusiasm is relatively easy (that depends upon the intensity of the movement in you), but when it is a question of realising one's aspiration every minute of one's life and in all its details, the enthusiasm recedes a little and one feels the difficulty.<centerref>~http://incarnateword.in/cwm/04/22-february-1951#p13</centerref>==Tamasic Surrender==
...to A tamasic surrender is refusing to accept whatever is fulfil the result of your action, though conditions and calling on God to do everything and save one all the result may be quite different from what you expecttrouble and struggle is a deception and does not lead to freedom and perfection.<ref>http://incarnateword.in/cwmcwsa/0332/21the-aprilmother-1929ii#p24p8</ref>
<center>~</center>
Even Tamasic surrender is when one says, "I won't do anything; let Mother do everything. Aspiration, rejection, surrender even are not necessary. Let her do all that in me." There is a great difference between the two attitudes. One is that of the shirker who won't do anything, the other is that of the gods have sadhak who does his best, but when he is reduced to make their quiescence for a time and things are adverse, keeps always his trust in the Mother's force and presence behind all and by that trust baffles the opposition force and calls back the activity of the sadhana. <ref>http://incarnateword.in/cwsa/32/aspiration-rejection-surrender#p14</ref>=Why is Surrender Important?=... Sri Aurobindo has said … that surrender to is the first and absolute condition for doing the Supreme yoga. So, if we follow what he has said, this is not just one of the Divine creation necessary qualities: it is the first attitude indispensable for beginning the yoga. If one has not decided to be realised upon earthmake a total surrender, one cannot begin.<ref>httphttps://incarnateword.in/cwm/1508/the25-january-gods1956#p3p60</ref>
It is on that consciousness of complete surrender that the psychic foundation of sadhana can be made. If once it fixes itself, then, whatever difficulties remain to be overcome, the course of the sadhana becomes perfectly easy, sunlit, natural like the opening of a flower. <centerref>~https://incarnateword.in/cwsa/29/surrender#p29</centerref>
But Sri Aurobindo has said … that If you take up this path of surrender is the first fully and absolute condition for doing the yoga. Sosincerely, if we follow what he has said, this is not just one of the necessary qualities: it there is the first attitude indispensable for beginning the yoga. If one has not decided to make a total surrender, one cannot beginno more danger or serious difficulty. <ref>httpshttp://incarnateword.in/cwm/0803/2514-januaryapril-19561929#p60p5</ref>
==Essence If you are truly surrendered to the Divine, in the right manner and totally, then at every moment you will be what you ought to be, you will do what you ought to do, you will know what you ought to know.But for that you should have transcended all the limitations of Surrender==the ego. <ref>https://incarnateword.in/cwm/14/surrender#p3,p4</ref>
The essence of surrender is not to ask the Mother before doing anything—but to accept wholeself-heartedly the influence and the guidance, when the joy and peace come down to accept them without question or cavil and let them grow, when the Force is felt at work to let it work without opposition, when the Knowledge giving itself is given to receive a profound Ananda and follow what itbrings, when the Will is revealed to make oneself carries in its instrument. It wake an inexpressible Ananda—and it is alsobrought by this method sooner than by any other, no doubtso that one can say almost, to accept "A self-less self-giving is the guidance and control best policy." Only one does not do it out of policy. Ananda is the Guru who is at least supposed to know better than oneself what is or result, but it is done not for theTruth result, but for the self-giving itself and for the way Divine himself—a subtle distinction, it may seem to the Truthmind, but very real. <ref>httphttps://incarnateword.in/cwsa/3229/surrender-toseeking-the-motherdivine#p13p15</ref>
There are many fields of consciousness, zones of consciousness superimposed upon one another; and in each one of these fields of consciousness or action there is a determinism which seems absolute. But the intervention in one field of even the next higher field, like the intervention of the vital in the physical, introduces the determinism of the vital in that of the physical, and necessarily transforms the determinism of the physical. And if through aspiration, the inner will, self-giving and true surrender one can enter into contact with the higher regions or even the supreme region, from up there the supreme determinism will come down and transform all the intermediate determinisms and it will be able to bring about in a so-to-say almost inexistent span of time what would have otherwise taken either years or lives to be accomplished. But this is the only way. <centerref>~https://incarnateword.in/cwm/07/9-november-1955#p25</centerref>
Surrender is ==For Identifying with the main power of the Yoga, but the surrender is bound Divine== If man surrenders totally to be progressive; a complete surrender is not possible in the beginningDivine, but only a will in he identifies himself with the being for that completeness,—in fact it takes time; yet it is only when the surrender is complete that the full flood of the sadhana is possible. Till then there must be the personal effort with an increasing reality of surrenderDivine. One calls in Perfect surrender: the power of the Divine Shakti and once that begins to come into the being, it at first supports the personal endeavour, then progressively takes up the whole action, although the consent of the sadhak continues to be always necessary. As the Force works, it brings in the different processes that are necessary indispensable condition for the sadhak, processes of knowledge, of Bhakti, of spiritualised action, of transformation of the nature. The idea that they cannot be combined is an erroridentification. <ref>httphttps://incarnateword.in/cwsacwm/2914/the-central-processes-of-the-sadhanasurrender#p1p8,p10</ref>
There are two ways of uniting with the Divine. One is to concentrate in the heart and go deep enough to find there His Presence; the other is to fling oneself in His arms, to nestle there as a child nestles in its mother's arms, with a ''complete surrender''; and of the two the latter seems to me the easier. <centerref>~https://incarnateword.in/cwm/16/letters-to-a-young-sadhak-ii#p25</centerref>
...It is because the path of surrender, individual is safe and sure. It is here, howeverThat, that the Western people to find their difficultyhimself is his great necessity. They have been taught In his complete surrender and self-giving to fear and avoid all that threatens their personal independencethe Supreme it is he who finds his perfect self-finding in a perfect self-offering. They have imbibed with their mothers' milk In the sense abolition of individuality. And surrender means giving up all that. In other wordsthe mental, you may followvital, as Ramakrishna saysphysical ego, either even of the path of spiritual ego, it is the baby monkey or formless and limitless Individual that has the peace and joy of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses escape into its grip, it fallsown infinity. On In the other handexperience that he is nothing and no one, or everything and everyone, or the baby cat does not hold to its motherOne which is beyond all things and absolute, but it is held by the mother and has no fear nor responsibility; it has nothing to do but to let Brahman in the mother hold it and cry ma maindividual that effectuates this stupendous merger or this marvellous joining, Yoga, of its eternal unit of being with its vast all-comprehending or supreme all-transcending unity of eternal existence. <ref>http://incarnateword.in/cwmcwsa/0322/14the-aprilprogress-to-knowledge-god-man-and-1929nature#p4p18</ref>
True surrender enlarges you; it increases your capacity; it gives you a greater measure in quality and in quantity which you could not have had by yourself. This new greater measure of quality and quantity is different from anything you could attain before: you enter into another world, into a wideness which you could not have entered if you did not surrender. It is as when a drop of water falls into the sea; if it still kept its separate identity, it would remain a little drop of water and nothing more, a little drop crushed by all the immensity around, because it has not surrendered. But, surrendering, it unites with the sea and participates in the nature and power and vastness of the whole sea. <centerref>~http://incarnateword.in/cwm/03/4-august-1929#p3</centerref>
The most important surrender is If a small human mind stands in front of the surrender of your characterDivine Universal Mind and clings to its separateness, your way of being, so that it may change. If you do not surrender your very own nature, never will this nature change. It remain what it is this that is most important. You have certain ways , a small bounded thing, incapable of understanding, certain ways knowing the nature of reacting, certain ways the higher reality or even of feelingcoming in contact with it. The two continue to stand apart and are, almost certain ways of progressingqualitatively as well as quantitatively, and above allquite different from each other. But if the little human mind surrenders, a special way of looking at life it will be merged in the Divine Universal Mind; it will be one in quality and expecting from quantity with it certain things—well; losing nothing but its own limitations and deformations, it is this you must surrender. That is, if you truly want to will receive the divine Light from it its vastness and transform yourself, luminous clearness. The small existence will change its nature; it is your whole way will put on the nature of being you must offer—offer by opening the greater truth to which it surrenders. But if itresists and fights, making if it as receptive as possible so that revolts against the divine Consciousness Universal Mind, then a conflict and pressure are inevitable in which sees how you ought what is weak and small cannot fail to be, may act directly drawn into that power and change all these movements into movements more true, more in keeping with your real truthimmensity. This is infinitely more important than surrendering what one If it does. It is not what one does (what one does surrender, its only other possible fate is very importantabsorption and extinction. A human being, who comes into contact with the Divine Mind and surrenders, will find that's evident) that is his own mind begins at once to be purified of its obscurities and to share in the power and the knowledge of the most important thing Divine Universal Mind. If he stands in front, but separated, without any contact, he will remain what one he is. Whatever the activity, it is not quite the way a little drop of doing it but water in the state of consciousness in which it is done that is importantmeasureless vastness. If he revolts, he will lose his mind; its powers will diminish and disappear. <ref>http://incarnateword.in/cwm/0403/284-aprilaugust-19511929#p26p4</ref>
==For Peace==In the integrality and absoluteness of bhakti and surrender, we find the essential condition of perfect peace leading to uninterrupted bliss. <centerref>~https://incarnateword.in/cwm/14/surrender#p11</ref>As for peace one can gain it by an entire reliance on the Divine and surrender to the Divine Will. <ref>https://incarnateword.in/cwsa/28/karma-and-heredity#p4</centerref>
A total consecration signifies a total giving of one's self; hence it The true repose is the equivalent that of the word "a perfect surrender", not of the word soumission which always gives the impression that one "accepts" passively. You feel a flame in the word "consecration", a flame even greater than in the word "offering". To consecrate oneself is "to give oneself to an action"; hence, in the yogic sense, it is to give oneself to some divine work with the idea of accomplishing the divine workDivine. <ref>httphttps://incarnateword.in/cwm/0414/22-february-1951surrender#p6p15</ref>
Actually, everything in the world is a question of equilibrium or disequilibrium, of harmony or disorder. Vibrations of harmony attract and encourage harmonious events; vibrations of disequilibrium create, as it were, a disequilibrium in circumstances (illnesses, accidents, etc.). This may be collective or individual, but the principle is the same—and so is the remedy: to cultivate in oneself order and harmony, peace and equilibrium by surrendering unreservedly to the Divine Will. <centerref>~https://incarnateword.in/cwm/16/7-july-1965#p3</centerref> ==For Freedom==
Surrender has no value if it And that is painful, if it is a sacrificethe best way of being free. Surrender must Let your surrender to the Divine be entire and you will become completely free. The only way of being truly a joyous offering (I am using free is to make your surrender to the word soumission in the sense of surrenderDivine entire, without reservation, because then all that binds you, but it is not quite surrender—surrender is between soumission and abandon). One gives up somethingties you down, surrenders oneselfchains you, but without sacrificefalls away naturally from you and has no longer any importance. <ref>httphttps://incarnateword.in/cwm/04/1410-aprilfebruary-1951#p6,p7</ref>
...when one is perfectly surrendered to the Divine one is perfectly free, and this is the absolute condition for freedom, to belong to the Divine alone; you are free from the whole world because you belong only to Him. And this surrender is the supreme liberation, you are also free from your little personal ego and of all things this is the most difficult—and the happiest too, the only thing that can give you a constant peace, an uninterrupted joy and the feeling of an ''infinite'' freedom from all that afflicts you, dwarfs, diminishes, impoverishes you, and from all that can create the least anxiety in you, the least fear. You are no longer afraid of anything, you no longer fear anything, you are the supreme master of your destiny because it is the Divine who wills in you and guides everything.<centerref>~http://incarnateword.in/cwm/07/20-july-1955#p10</centerref>
Detailed In proportion as the surrender means and self-consecration progress the surrender Sadhaka becomes conscious of all the details Divine Shakti doing the Sadhana, pouring into him more and more of lifeherself, even founding in him the smallest freedom and perfection of the most insignificant in appearanceDivine Nature. And The more this means to remember conscious process replaces his own effort, the Divine in all circumstances; whatever we think, feel or do, we must do more rapid and true becomes his progress. But it for Him as a way cannot completely replace the necessity of coming close to Him, to be more personal effort until the surrender and more what He wants us to be, capable of manifesting His will in perfect sincerity consecration are pure and purity, complete from top to be the instruments of His Lovebottom.<ref>http://incarnateword.in/cwmcwsa/1432/surrenderthe-mother-ii#p7</ref>
==Surrender and Offering For Dealing with Lower Forces==
You can give for see, in the joy present condition of givingthe world, without any idea of surrendercircumstances are always difficult. In The whole world is in a movement condition of enthusiasmstrife, when you have glimpsed something infinitely higher than yourselfconflict, you can give yourself in an élan, but when it is a question between the forces of living that every minute, of surrendering oneself every minute truth and light wanting to the higher Will manifest and when every minute requires this surrender, it is more difficult. But if by "offering" you mean the integral offering opposition of all your movementsthat does not want to change, all your activitieswhich represents in the past what is fixed, that is equivalent hardened and refuses to surrendergo. Naturally, without implying it necessarily. <ref>http://incarnatewordeach individual feels his own difficulties and is faced by the same obstacles.in/cwm/04/22-february-1951#p13</ref>
There is only one way for you. It is a total, complete and unconditional surrender.<centerref>~https://incarnateword.in/cwm/15/11-may-1967#p1,p2</centerref>
Even for For this penetration into the smallest thing, something that is not in keeping with what you expected, what you have worked for, instead luminous crypt of an opposite reaction coming in—spontaneouslythe soul one has to get through all the intervening vital stuff to the psychic centre within us, irresistiblyhowever long, you draw back: "No, not that"—if you have made a complete surrender, a total surrender, well, it does not happen like that: you are as quiet, as peaceful, as calm in one case as in tedious or difficult may be the otherprocess. And perhaps you had The method of detachment from the notion that it would be better if it happened in a certain way, but if it happens differently, you find that this also is insistence of all right. You might have, for examplemental and vital and physical claims and calls and impulsions, worked very hard to do a certain thingconcentration in the heart, so that something might happenausterity, you might have given much timeself-purification and rejection of the old mind movements and life movements, much rejection of the ego of your energydesire, much rejection of your willfalse needs and false habits, and are all that not for your own sake, useful aids to this difficult passage: but, say, for the divine work (that is the offering); now suppose that after having taken all this trouble, done all this workstrongest, made all these efforts, it all goes just the other most central way round, it does not succeed. If you are truly surrendered, you say: "It is good, it is all good, it is to found all right; I did what I could, as well as I could, now it is not my decision, it is the decision of the Divine, I accept entirely what He decides." On the such or other hand, if you do not have this deep methods on a self-offering and spontaneous surrender, you tell yourself: "How is it? I took so much trouble of ourselves and of our parts of nature to do a thing which is not for a selfish purpose, which is for the Divine WorkBeing, and this is the result, it is not successful!" Ninety-nine times out of a hundred, it is like thatIshwara. <ref>httphttps://incarnateword.in/cwmcwsa/0522/20the-maytriple-1953transformation#p9p19</ref>
==Tamasic Surrender==It often happens that the forces of the lower nature are stimulated and excited by the descent and want to mix with it and turn it to their profit. It often happens too that some Power or Powers undivine in their nature present themselves as the Supreme Lord or as the Divine Mother and claim the being's service and surrender. If these things are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sadhak to the Divine working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic forces or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of Nature are full of snares, the disguises of the ego are innumerable, the illusions of the Powers of Darkness, Rakshasi Maya, are extraordinarily skilful; the reason is an insufficient guide and often turns traitor; vital desire is always with us tempting to follow any alluring call. This is the reason why in this Yoga we insist so much on what we call ''samarpaṇa''—rather inadequately rendered by the English word surrender. If the heart centre is fully opened and the psychic is always in control, then there is no question; all is safe. But the psychic can at any moment be veiled by a lower upsurge. It is only a few who are exempt from these dangers and it is precisely those to whom surrender is easily possible. The guidance of one who is himself by identity or represents the Divine is in this difficult endeavour imperative and indispensable.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother-and-the-working-of-her-force#p8</ref>
A tamasic surrender refusing to fulfil the conditions and calling on God to do everything and save one all the trouble and struggle is a deception and does not lead to freedom and perfection. <ref>http://incarnateword.in/cwsa/32/the-mother-ii#p8</ref>
It is no doubt impossible for the human nature being mental in its basis to overcome the Ignorance and rise to or obtain the descent of the Supermind by its own unaided effort, but by surrender to the Divine it can be done. One brings it down into the earth Nature through his own consciousness and so opens the way for the others, but the change has to be repeated in each consciousness to become individually effective. <centerref>~https://incarnateword.in/cwsa/35/passages-from-bases-of-yoga#p16</centerref>=How to Surrender?=
Tamasic The surrender must necessarily be progressive. No one can make the complete surrender from the beginning, so it is quite natural that when one sayslooks into oneself, "I won't do anything; let Mother do everything. Aspiration, rejection, surrender even are not necessary. Let her do all that in meone should find its absence." There That is a great difference between no reason why the two attitudes. One is that principle of the shirker who won't do anythingsurrender should not be accepted and carried out steadily from stage to stage, the other is that of the sadhak who does his bestfrom field to field, but when he is reduced applying it successively to quiescence for a time and things are adverse, keeps always his trust in the Mother's force and presence behind all and by that trust baffles the opposition force and calls back the activity parts of the sadhananature.<ref>http://incarnateword.in/cwsa/32/aspirationsurrender-rejectionto-surrenderthe-mother#p14p4</ref>
The surrender could be partial at first—there are parts which surrender and parts which don't. So it is only when the entire being, integrally, in all its movements, has made its surrender, that it is irrevocable. It is an irrevocable transformation of attitude.<ref>http://incarnateword.in/cwm/04/26-april-1951#p6</ref>==Why is Prerequisites for Surrender Important?==
True But Sri Aurobindo has said … that surrender enlarges you; it increases your capacity; it gives you a greater measure in quality is the first and in quantity which you could absolute condition for doing the yoga. So, if we follow what he has said, this is not have had by yourself.This new greater measure just one of quality and quantity the necessary qualities: it is different from anything you could attain before: you enter into another worldthe first attitude indispensable for beginning the yoga. If one has not decided to make a total surrender, into a wideness which you could not have entered if you did not one cannot begin. But for this surrenderto be total, all these qualities are necessary. [Sincerity or Transparency; Faith or Trust (Trust in the Divine, naturally); Devotion or Gratitude; Courage or Aspiration; Endurance or Perseverance.] <ref>https://incarnateword.in/cwm/08/25-january-1956#p61</ref>
==For Realising the Oneness==
It is as when a drop of water falls into Fundamentally, whatever be the path one follows—whether the sea; if it still kept its separate identity, it would remain a little drop path of water and nothing moresurrender, a little drop crushed by all the immensity aroundconsecration, because knowledge—if one wants it has not surrendered. Butto be perfect, surrenderingit is always equally difficult, it unites with the sea and participates in the nature and power and vastness there is but one way, one only, I know of the whole sea. only one: that is perfect sincerity, but perfect sincerity!<ref>http://incarnateword.in/cwm/0306/412-augustmay-19291954#p3p34</ref>
<center>~</center>
If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty.<ref>http://incarnateword.in/cwm/03/14-april-1929#p5</ref>==How to Surrender the Mental?==
==For Freedom ==''How to persuade the recalcitrant parts of our nature to surrender?''
...when one is perfectly surrendered Try to the Divine make them understand, as one is perfectly freedoes with a child who does not understand, by all kinds of means: pictures, and this is the absolute condition for freedomexplanations, to belong to the Divine alone; you are free from the whole world because you belong only to Himsymbols. And this surrender is Make them understand the supreme liberation, you are also free from your little personal ego necessity of union and harmony with the other parts of all things this is the most difficult—and the happiest toobeing; reason with them, the only thing that can give you a constant peace, an uninterrupted joy try to make them conscious of their acts and the feeling consequences of an infinite freedom from these. Above all that afflicts you, dwarfs, diminishes, impoverishes yoube very patient, and from all that can create the least anxiety in you, the least fear. You are no longer afraid do not tire of anything, you no longer fear anything, you are repeating the supreme master of your destiny because it is the Divine who wills in you and guides everything. <ref>http://incarnatewordsame things.in/cwm/07/20-july-1955#p10</ref>
<center>~</center>''In this work, can the mind be of help?''
Passive or receptive identification with lifeYes, thought if a part of the mind is fully enlightened, if it is surrendered to the psychic light and love in all manifested forms is an accomplished facthas a sense of the truth, apparently the inevitable consequence mind can be of surrender to pure Truthgreat help, it can explain things in the true way. <ref>httphttps://incarnateword.in/cwm/0104/may8-24march-19151951#p6,p7,p8,p9</ref>
Mind must learn from the greater Consciousness it is approaching and not impose its own standards on it; it has to receive illumination, open to a higher Truth, admit a greater Power that does not work according to mental canons, surrender itself and allow its half-light half-darkness to be flooded from above till where it was blind it can see, where it was deaf it can hear, where it was insensible it can feel, and where it was baffled, uncertain, questioning, disappointed it can have joy, fulfilment, certitude and peace. <centerref>~https://incarnateword.in/cwsa/28/doubt-and-faith#p8</centerref>==How to Surrender the Vital?==
When ...what is needed is the conversion and surrender of the vital part. It must learn to demand only the central being has surrendered, highest Truth and to forego all insistence on the principal difficulty has disappearedsatisfaction of its inferior impulses and desires." What It is this central adhesion of the vital being?The central being is not that brings the full satisfaction and joy of the same whole nature in everyone—it is the part spiritual life. When that governs is there, it will be impossible even to think of returning to the rest of ordinary existence. Meanwhile the personality mental will and imposes its will on it.When the psychic being holds this central position in aspiration must be your support; if you insist, the personality, everything becomes very easyvital will finally yield and be converted and surrender. <ref>httphttps://incarnateword.in/cwmcwsa/1731/14vigilance-resolution-will-and-the-marchdivine-1935help#p1p12</ref>
<center>~</center>...the vital being and nature and the physical consciousness are under the influence of the lower nature. As long as the vital and physical being are not surrendered or do not on their own account call for the higher life, this struggle is likely to continue.
In proportion as the surrender and self-consecration progress the Sadhaka becomes conscious of Surrender everything, reject all other desires or interests, call on the Divine divine Shakti doing to open the Sadhanavital nature and bring down calm, peace, light, pouring Ananda into him more and more of herself, founding in him all the freedom and perfection of the Divine Naturecentres. The more this conscious process replaces his own effortAspire, await with faith and patience the more rapid and true becomes his progressresult. But it cannot completely replace the necessity of personal effort until the surrender All depends on a complete sincerity and an integral consecration are pure and complete from top to bottomaspiration. <ref>http://incarnateword.in/cwsa/32/the-mother-ii#p7</ref>
==For Dealing with Lower Forces==The world will trouble you so long as any part of you belongs to the world. It is only if you belong entirely to the Divine that you can become free. <ref>https://incarnateword.in/cwsa/29/surrender#p42,p43,p44</ref>
It often happens that Most of the forces sadhaks have similar thoughts [''of the lower nature are stimulated hostility and excited by ingratitude'']—or had them at one time or another. They rise from the descent and vital ego which either does not want to mix with it and turn it to their profit. It often happens too that some Power or Powers undivine in their nature present themselves as the Supreme Lord Divine or as wants It for its own purpose and not for the Divine Mother and claim the being's service and surrenderpurpose. If these things are accepted, there will be an extremely disastrous consequence. If indeed there It gets furious when it is the assent of the sadhak pressed to the Divine working alone and the submission change or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic forces or forces that appeal to the ego when its desires are not satisfied—that is at the safeguard throughout the sadhana. But the ways root of Nature are full of snares, the disguises of the ego are innumerable, the illusions of the Powers of Darkness, Rakshasi Maya, are extraordinarily skilful; the reason is an insufficient guide and often turns traitor; vital desire is always with us tempting to follow any alluring callall these things. This That is the reason why in this Yoga we insist so much on what we call ''samarpaṇa''—rather inadequately rendered surrender in this Yoga—because it is only by the English word surrender. If (especially of the vital ego) that these things can go—to accept the Divine for the heart centre is fully opened Divine's sake and for no other motive and the psychic is always in control, then there is no question; all is safe. But the psychic can at any moment be veiled by a lower upsurge. It is only a few who are exempt from these dangers Divine's way and it is precisely those to whom surrender is easily possible. The guidance of not in one who is himself by identity 's own way or represents the Divine is in this difficult endeavour imperative and indispensableon one's own conditions.<ref>httphttps://incarnateword.in/cwsa/3229/surrender-to-the-mother-and-the-working-of-her-force#p8p40</ref>
=How The true vital consciousness is one in which the vital makes full surrender, converts itself into an instrument of the Divine, making no demand, insisting on no desire, answering to Surrender?=the Mother's force and to no other, calm, unegoistic, giving an absolute loyalty and obedience, with no personal vanity or ambition, only asking to be a pure and perfect instrument, desiring nothing for itself but that the Truth may prevail within itself and everywhere and the Divine Victory take place and the Divine Work be done. <ref>https://incarnateword.in/sabcl/22/planes-and-parts-of-the-being-vi#p9</ref>
The surrender must necessarily be progressive. No one can You have to make your vital single-pointed towards the complete surrender from the beginningMother, peaceful, so it is quite natural that when one looks into oneselfwithout demands and desires, one should find its absence. That is no reason why the principle of aspiring only for surrender should not be accepted and carried out steadily from stage to stage, from field to field, applying it successively to all be one with the parts of the natureMother's consciousness and filled with her.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p4p24</ref>
Now that you are here, try to enter into the higher ways of the sadhana. Withdraw from the vital and its demands and desires, make the inner heart and the psychic being your centre and seek union with the Mother's consciousness through self-giving and surrender.<centerref>~http://incarnateword.in/cwsa/32/surrender-to-the-mother#p22</centerref>
The surrender could be partial at first—there signs of the consecration of the vital in action are parts which surrender these among others:The feeling (not merely the idea or the aspiration) that all the life and parts which donthe work are the Mother'ts and a strong joy of the vital nature in this consecration and surrender. So it is only when A consequent calm content and disappearance of egoistic attachment to the entire being, integrallywork and its personal results, but at the same time a great joy in the work and in all its movements, has made its surrender, that it is irrevocable. It is an irrevocable transformation the use of attitudethe capacities for the divine purpose.<ref>httphttps://incarnateword.in/cwmsabcl/0423/26sadhana-aprilthrough-1951work-i#p6p3,p4</ref>
==Prerequisites of How to Surrenderthe Physical?==
There What we want is not much spiritual meaning in keeping open to the Mother if you withhold your surrender. Self-giving or surrender is demanded of those who practise this Yoga, because without such a progressive surrender transformation of the being it is quite impossible to get anywhere near the goal.To keep open means to call in her Force to work in you, and if you do not surrender to itphysical consciousness, it amounts to not allowing the Force to work in you at all or else only on the condition that it will work in the way you want and not in its own way which is the way of the Divine Truthrejection.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p1</ref>
And so, in this case, what Sri Aurobindo has recommended as the most direct and most total way is surrender to the Divine—a surrender made more and more integral, progressively, comprising the physical consciousness and physical activities. And if one succeeds in this, then the physical, instead of being an obstacle, becomes a help. <centerref>~https://incarnateword.in/cwm/08/19-september-1956#p17,p18</centerref>
Fundamentally, whatever be the path I have said that if one follows—whether has the path principle of surrender, consecration, knowledge—if one wants and union in the mind and heart there is no difficulty in extending it to be perfectthe obscurer parts of the physical and the subconscient. As you have this central surrender and union, you can easily complete it everywhere. A quiet aspiration for complete consciousness is always equally difficult, all that is needed. Then the material and subconscient will become penetrated by the light like the rest and there is but one waywill come in a quietude, one onlywideness, I know harmony free from all reactions that will be the basis of only one: that is perfect sincerity, but perfect sincerity!the final change. <ref>httphttps://incarnateword.in/cwmcwsa/0629/12-may-1954surrender#p34p23</ref>
It is not by taking a mere mental attitude that this can be done or even by any number of inner experiences which leave the outer man as he was. It is this outer man who has to open, to surrender and to change. His every least movement, habit, action has to be surrendered, seen, held up and exposed to the divine Light, offered to the divine Force for its old forms and motives to be destroyed and the divine Truth and the action of the transforming consciousness of the Divine Mother to take their place. <centerref>~https://incarnateword.in/cwsa/35/the-creation-postponed#p3</centerref>
So long The body as one is conscious of one's own self well as a separate person, personal effort all else came from the Mother and has to be madesurrendered to her as an instrument. It is only when the see of separation is lost, when one is not only completely surrendered, but completely fused in the Divine that there That is no longer any need of personal effort. But so long as one feels all that one is a separate being, one must make a personal effort. This is what he calls the activity of the lower consciousnessneeded. <ref>http://incarnateword.in/cwmcwsa/0632/14surrender-julyto-the-1954mother#p15p28</ref>
<center>~</center>
It is rare that somebody can surrender entirely to the Divine's Will without having to face one or another of these difficulties. But to keep steady one's aspiration and to look at oneself with an absolute sincerity are the sure means to overcome all obstacles.<ref>http://incarnateword.in/cwm/14/the-cause-and-utility-of-difficulties#p1</ref>
<center>~</center>
Let your sincerity and surrender be genuine and entire. When you give yourself, give completely, without demand, without condition, without reservation so that all in you shall belong to the Divine Mother and nothing be left to the ego or given to any other power.
<ref>http://incarnateword.in/cwsa/32/the-mother-iii#p2</ref>
<center>~</center>
If you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: "I do not belong to myself," you say, and give up the responsibility of your being to the Truth. Then comes self-offering: "Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendencies—do whatever you like with me." In the course of your self-offering, you start unifying your being around what has taken the first decision—the central psychic will. All the jarring elements of your nature have to be harmonised, they have to be taken up one after another and unified with the central being. You may offer yourself to the Divine with a spontaneous movement, but it is not possible to give yourself effectively without this unification. The more you are unified, the more you are able to realise self-giving. And once the self-giving is complete, consecration follows: it is the crown of the whole process of realisation, the last step of the gradation, after which there is no more trouble and everything runs smoothly.
…it is only when you have made the entire round of your mental, vital and physical nature, persuaded everything to give itself to the Divine and thus achieved an absolute unified consecration that you put an end to your difficulties. Then indeed yours is a glorious walk towards transformation, for you no longer go from darkness to knowledge but from knowledge to knowledge, light to light, happiness to happiness.... The complete consecration is undoubtedly not an easy matter, and it might take an almost indefinitely long time if you had to do it all by yourself, by your own independent effort. But when the Divine's Grace is with you it is not exactly like that. With a little push from the Divine now and then, a little push in this direction and in that, the work becomes comparatively quite easy. Of course the length of time depends on each individual, but it can be very much shortened if you make a really firm resolve. Resolution is the one thing required—resolution is the master-key. <ref>http://incarnateword.in/cwm/03/surrender-self-offering-and-consecration#p1</ref>
==Helpful Means==
The surrender comes in when you take the attitude that says, "I give my will three images of total self-giving to the Divine:1) To prostrate oneself at His feet in a surrender of all pride, with a perfect HUMILITY. I intensely want 2) To unfold one's being before Him, to open entirely one's body from head to become conscious of my nightstoe, I have not the knowledgeas one opens a book, let the Divine Will work it out for mespreading open one's centers so as to make all their movements visible in a total SINCERITY that allows nothing to remain hidden." Your will must continue 3) To nestle in His arms, to act steadily, not melt in Him in the way of choosing a particular action tender and absolute CONFIDENCE.These movements may be accompanied by three formulas, or demanding a particular objectany one of them, but as an ardent aspiration concentrated depending upon the end to case:1) May Your Will be achieveddone and not mine. This is the first step2) As You will, as You will ...3) I am Yours for eternity. If you Generally, when these movements are vigilantmade in the right way, if your attention is alertthey are followed by a perfect identification, you will certainly receive something in a dissolution of the form of an inspiration of what is to be done and that you must forthwith proceed to doego, bringing about a sublime felicity. <ref>httphttps://incarnateword.in/cwmagenda/0301/21october-april19-19291955#p24p1,p2,p3,p4,p5,p6,p7,p8,p9</ref>
Once you have taken up the Yoga, whatever you do must be done in a spirit of complete surrender. This must be your attitude,—"I aspire, I try to cure my imperfections, I do my best, but for the result I put myself entirely into the hands of the Divine." <centerref>~https://incarnateword.in/cwm/03/23-june-1929#p15</centerref>
The only way core of being truly free the inner surrender is trust and confidence in the Divine. One takes the attitude: "I want the Divine and nothing else. I want to give myself entirely to make your surrender him and since my soul wants that, it cannot be but that I shall meet and realise him. I ask nothing but that and his action in me to bring me to the Divine entirehim, without reservationhis action secret or open, because then veiled or manifest. I do not insist on my own time and way; let him do all that binds youin his own time and way; I shall believe in him, accept his will, aspire steadily for his light and presence and joy, ties you downgo through all difficulties and delays, chains yourelying on him and never giving up. Let my mind be quiet and trust him and let him open it to his light; let my vital be quiet and turn to him alone and let him open it to his calm and joy. All for him and myself for him. Whatever happens, falls away naturally from you I will keep to this aspiration and self-giving and has no longer any importancego on in perfect reliance that it will be done. " <ref>httphttps://incarnateword.in/cwmsabcl/0423/10basic-requisites-of-the-februarypath-1951v#p7p10</ref>
The path of surrender is indeed difficult, but if one perseveres in it with sincerity, there is bound to be some success and a partial overcoming or diminution of the ego which may help greatly a farther advance upon the way. … One must learn to go forward on the path of Yoga, as the Gita insists, with a consciousness free from despondency—''anirviṇṇacetasā''. Even if one slips, one must rectify the posture; even if one falls, one has to rise and go undiscouraged on the divine way. The attitude must be, “The Divine has promised himself to me if I cleave to him always; that I will never cease to do whatever may come.” <centerref>~https://incarnateword.in/cwsa/29/the-central-processes-of-the-sadhana#p19</centerref>
Before eliminating the will The first process of the ego, which takes a very long time, one can begin by surrendering yoga is to make the will ''saṇkalpa'' of the ego to the Divine Will at every opportunity ''ātmasamarpaṇa''. Put yourself with all your heart and finally in a constant wayall your strength into God's hands. For thisMake no conditions, ask for nothing, not even for siddhi in the first step is to understand yoga, for nothing at all except that the Divine knows better than we what is good for us in you and through you his will may be directly performed. To those who demand from him, God gives what we truly needthey demand, not only for our spiritual progress but also for our material well-beingto those who give themselves and demand nothing, the health of our body he gives everything that they might otherwise have asked or needed and in addition he gives himself and the proper functioning spontaneous boons of all the activities of our beinghis love. <ref>httphttps://incarnateword.in/cwmsabcl/16/19the-yoga-and-septemberits-1959objects#p4p5</ref>
Before eliminating the will of the ego, which takes a very long time, one can begin by surrendering the will of the ego to the Divine Will at every opportunity and finally in a constant way. For this, the first step is to understand that the Divine knows better than we what is good for us and what we truly need, not only for our spiritual progress but also for our material well-being, the health of our body and the proper functioning of all the activities of our being.<centerref>~http://incarnateword.in/cwm/16/19-september-1959#p4</centerref>
You may workThe ego in us makes claims on the Divine other than the spiritual claim, do disinterested work without any idea of personal profitand these claims are in a sense legitimate, work for but so long as and in proportion as they take the joy egoistic form, they are open to much grossness and great perversions, burdened with an element of workingfalsehood, undesirable reaction and consequent evil, but if you are not at and the same time ready to leave this workrelation can only be wholly right, to change happy and perfect when these claims become part of the work or change spiritual claim and lose their egoistic character. And in fact the way claim of working, if you cling to your own way of working, your surrender our being upon the Divine is not complete. You must come fulfilled absolutely only then when it ceases at all to be a point when everything claim and is done because you feel withininstead a fulfilment of the Divine through the individual, very clearlywhen we are satisfied with that alone, when we are content with the delight of oneness in a being, content to leave the supreme Self and Master of existence to do whatever is the will of his absolute wisdom and knowledge through our more and more imperious way, that it perfected Nature. This is this which must be done and in this particular waythe sense of the self-surrender of the individual self to the Divine, and that you do it only because of that''ātma-samarpaṇa''. You do It does not do it because exclude a will for the delight of any habitoneness, attachment or preferencefor participation in the divine consciousness, wisdom, nor even any conceptionknowledge, light, power, perfection, even a preference for the idea that satisfaction of the divine fulfilment in us, but the will, the aspiration is ours because it is the best thing to do—else your surrender is not totalhis will in us. As long as you cling to somethingAt first, as long as while there is something in you which says, "This may changestill insistence on our own personality, it only reflects that may change, but thatbecomes more and more indistinguishable from it, that will not change", as long as you say about anything at less personal and eventually it loses allshade of separateness, "That because the will not change" (not that it refuses to changein us has grown identical with the divine Tapas, but because you can't think the action of its changing), your surrender is not completethe divine Shakti. <ref>httphttps://incarnateword.in/cwmcwsa/0424/28the-action-of-the-aprildivine-1951shakti#p26p5</ref>
<center>~</center>
To all those who suffer, it is the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a "bang", like that, instead of saying, "Oh, this is bad" or "This circumstance is difficult," you say, "My surrender is not perfect." Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble. You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.<ref>http://incarnateword.in/cwm/15/11-may-1967#p3</ref>===Psychic Opening===
==In the early part of the sadhana—and by early I do not mean a short part—effort is indispensable. Surrender of course, but surrender is not a thing that is done in a day. The mind has its ideas and it clings to them; the human vital resists surrender, for what it calls surrender in the early stages is a doubtful kind of self-giving with a demand in it; the physical consciousness is like a stone and what it calls surrender is often no more than inertia. It is only the psychic that knows how to surrender and the psychic is usually very much veiled in the beginning. When the psychic awakes, it can bring a sudden and true surrender of the whole being, for the difficulty of the rest is rapidly dealt with and disappears. But till then effort is indispensable. <ref>https://incarnateword.in/cwsa/29/surrender#p80</ref> All the parts are essentially offered, but the surrender has to be made complete by the growth of the psychic self-offering in all of them and in all their movements separately and together. To be enjoyed by the Divine is to be entirely surrendered so that one feels the Divine Presence, Power, Light, Ananda possessing the whole being rather than oneself possessing these things for one's own satisfaction. It is a much greater ecstasy to be thus surrendered and possessed by the Divine than oneself to be the possessor. At the same time by this surrender there comes also a calm and happy mastery of self and nature.<ref>https://incarnateword.in/cwsa/29/surrender#p50,p51</ref> ''You have asked me, "How do you surrender to the psychic if you are not conscious of its action?" I do it in the same way that I surrender to the Force above. I simply imagine that there is the Force above or that there is a psychic being in the heart centre. Imagining so, I surrender myself to it.'' It is then a ''saṅkalpa'' of surrender. But the surrender must be to the Mother—not even to the Force, but to the Mother herself. ...If the psychic manifests, it will not ask you to surrender to it, but to surrender to the Mother.<ref>https://incarnateword.in/cwsa/32/surrender-to-the-mother#p42,p43,p45</ref> ''When the central being has surrendered, the principal difficulty has disappeared. What is Total Surrender Donethis central being?'' The central being is not the same in everyone—it is the part that governs the rest of the personality and imposes its will on it.When the psychic being holds this central position in the personality, everything becomes very easy.<ref>http://incarnateword.in/cwm/17/14-march-1935#p1</ref> For surrender it is necessary not to insist on the mind's opinions, ideas and preferences, the vital's desires and impulses, the physical's habitual actions, the life of the ego—all such insistence is contrary to surrender. All egoism and self-will has to be abandoned and one must seek to be governed only by the Divine Shakti. No complete surrender is possible without the psychic opening. <ref>https://incarnateword.in/cwsa/29/surrender#p45</ref> You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: "I do not belong to myself," you say, and give up the responsibility of your being to the Truth. Then comes self-offering: "Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendencies—do whatever you like with me." In the course of your self-offering, you start unifying your being around what has taken the first decision—the central psychic will. All the jarring elements of your nature have to be harmonised, they have to be taken up one after another and unified with the central being. You may offer yourself to the Divine with a spontaneous movement, but it is not possible to give yourself effectively without this unification. The more you are unified, the more you are able to realise self-giving. And once the self-giving is complete, consecration follows: it is the crown of the whole process of realisation, the last step of the gradation, after which there is no more trouble and everything runs smoothly. <ref>https://incarnateword.in/cwm/03/surrender-self-offering-and-consecration#p1</ref>===Baby Cat Approach=== ... you may follow, as Ramakrishna says, either the path of the baby monkey or that of the baby cat. The baby monkey holds to its mother in order to be carried about and it must hold firm, otherwise if it loses its grip, it falls. On the other hand, the baby cat does not hold to its mother, but is held by the mother and has no fear nor responsibility; it has nothing to do but to let the mother hold it and cry ''ma ma''.If you take up this path of surrender fully and sincerely, there is no more danger or serious difficulty. The question is to be sincere. If you are not sincere, do not begin Yoga. <ref>https://incarnateword.in/cwm/03/14-april-1929#p4,p5</ref>
The surrender must be total ...if one wanted the Divine, the Divine himself would take up the purifying of the heart and seize all develop the parts of sadhana and give the beingnecessary experiences. It is not enough I meant to say that it can and does happen in that the psychic should respond way if one has trust and confidence in the higher mental accept or even the inner vital submit Divine and the inner physical consciousness feel the influencewill to surrender. There must be For such a taking up involves one's putting oneself in no part the hands of the being, even Divine rather than trusting to one's own efforts alone and it implies one's putting one's trust and confidence in the most externalDivine and a progressive self-giving... It is, anything that makes a reserveI suppose, anything what Ramakrishna meant by the method of the baby cat in his image. But all cannot follow that hides behind doubts, confusions at once; it takes time for them to arrive at it—it grows most when the mind and subterfuges, anything that revolts or refusesvital fall quiet. <ref>httphttps://incarnateword.in/cwsa/3229/the-mother-isurrender#p4p17</ref>===Sincerity===
<center>~</center>And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed—as one can also succeed in developing one's personal will and making it into a very considerable power—but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour.
If part of the being surrendersMake your surrender with a sincere, but another part reserves itselfcomplete self-giving, follows its own way or makes its own conditions, then each time that that happensand you will go ahead at full speed, you are yourself pushing the divine Grace away from will go much faster—but you. must not do this calculatingly, for that spoils everything! <ref>httphttps://incarnateword.in/cwsacwm/3209/the23-motherjuly-i1958#p5p12,p13</ref>===Not a Passive Surrender===
<center>~</center>Your surrender must be self-made and free; it must be the surrender of a living being, not of an inert automaton or mechanical tool.
In a total An inert passivity is constantly confused with the real surrender to , but out of an inert passivity nothing true and powerful can come. It is the inert passivity of physical Nature that leaves it at the Divine there can be no longer errors mercy of every obscure or faults or any insufficiency since it undivine influence. A glad and strong and helpful submission is what demanded to the working of the Divine has willed that he does Force, the obedience of the illumined disciple of the Truth, of the inner Warrior who fights against obscurity and it is done as falsehood, of the faithful servant of the Divine has willed it. <ref>http://incarnateword.in/cwmcwsa/1432/to-will-what-the-divinemother-willsi#p27p12,p13</ref>
==How ...to surrender is Psychic Surrender Done?==to accept whatever is the result of your action, though the result may be quite different from what you expect. On the other hand, if your surrender is passive, you will do nothing and try nothing; you will simply go to sleep and wait for a miracle.<ref>http://incarnateword.in/cwm/03/21-april-1929#p24</ref>
You If you surrender you have asked meto give up effort, "How do but that does not mean that you surrender have to abandon also all willed action. On the psychic if contrary, you are not conscious of its action?" I do it in can hasten the same way that I surrender realisation by lending your will to the Force aboveDivine Will. I simply imagine that there That too is surrender in another form.What is the Force above or that there required of you is not a psychic being passive surrender, in which you become like a block, but to put your will at the heart centredisposal of the Divine Will. Imagining so, I surrender myself to it. <ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p42</ref>
You have a will and you can offer that will.The surrender comes in when you take the attitude that says, "I give my will to the Divine. I intensely want to become conscious of my nights, I have not the knowledge, let the Divine Will work it out for me." Your will must continue to act steadily, not in the way of choosing a particular action or demanding a particular object, but as an ardent aspiration concentrated upon the end to be achieved. This is the first step. If you are vigilant, if your attention is alert, you will certainly receive something in the form of an inspiration of what is to be done and that you must forthwith proceed to do.<centerref>~http://incarnateword.in/cwm/03/21-april-1929#p24</centerref>==How to Surrender in Difficulties?==
It is then a saṅkalpa As for the offering of surrender. But the surrender must be actions to the Mother—not even Divine and the vital difficulty it raises, it is not possible to avoid the Forcedifficulty—you have to go through and conquer it. For, but the moment you make this attempt, the vital arises with all its restless imperfections to oppose the Mother herselfchange.<ref>http://incarnateword.in/cwsa/32/surrender-However, there are three things you can do to-alleviate and shorten the-mother#p43</ref>difficulty:
<center>~</center>1) Detach yourself from this vital-physical—observe it as something not yourself; reject it, refuse your consent to its claims and impulses, but quietly as the witness Purusha whose refusal of sanction must ultimately prevail. This ought not to be difficult for you, if you have already learned to live more and more in the impersonal Self.
If the psychic manifests2) When you are not in this impersonality, it still use your mental will not ask you to surrender to itand its power of assent or refusal,—not with a painful struggle, but to surrender to in the Mothersame way, quietly, denying the claims of Desire, till these claims by loss of sanction and assent lose their force of return and become more and more faint and external.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p45</ref>
==How 3) If you become aware of the Divine above you or in your heart, call for help, for light and power from there to change the vital itself, and at the same time insist upon this vital till it itself learns to Surrender pray for the Vital?==change.
You have Finally, the difficulty will be reduced to its smallest proportions the moment you can by the sincerity of your aspiration to make the Divine and your vital single-pointed towards surrender awaken the psychic being in you (the Purusha in the Mother, peaceful, without demands secret heart) so that it will come forward and remain in front and desirespour its influence on all the movements of the mind, aspiring only for surrender the vital and the physical consciousness. The work of transformation will still have to be one with the Mother's consciousness done, but from that moment it will no longer be so hard and filled with herpainful. <ref>httphttps://incarnateword.in/cwsa/3231/surrenderthe-nature-toof-the-mothervital#p24p63,p64,p65,p66,p67</ref>===By Aspiration and Sincerity===
The difficulties are always due to a resistance, some part or several parts of the being refusing to receive the force, the consciousness and the light put upon them and revolting against the divine influence. It is rare that somebody can surrender entirely to the Divine’s Will without having to face one or another of these difficulties. But to keep steady one’s aspiration and to look at oneself with an absolute sincerity are the sure means to overcome all obstacles. <centerref>~http://incarnateword.in/cwm/14/the-cause-and-utility-of-difficulties#p1</centerref>===By Detachment===
Now If the difficulties that you arise are herein the nature itself, it is inevitable that they should rise and manifest themselves. Surrender is not easy, try to enter into the higher ways it is resisted by a large part of the sadhananature. Withdraw from If the mind forms the vital and its demands and desireswill to surrender, make the all these inner heart and obstacles are bound to show themselves; the psychic being your centre sadhak has then to observe them and seek union with the Mother's consciousness through self-giving detach himself from them, reject them from his nature and surrenderovercome. This may take a very long time but it has to be done.<ref>httphttps://incarnateword.in/cwsa/3229/surrender-to-the-mother#p22p14</ref>
To believe that one is being constantly guided by the Divine in the heart is not necessarily surrender. It is necessary to be detached, to see what are the divine forces and undivine and to reject the undivine forces. It is only by this discrimination that one can make a true surrender to the Divine in the heart. <centerref>~https://incarnateword.in/cwsa/29/surrender#p7</centerref>
...human vital does But it is best not like to be controlled or dominated by another and I said that that was also a reason why sadhaks found it difficult to surrender to struggle with the Mother. For the vital wants resistances but to affirm its own ideasstand back from them, impulsesobserve as a witness, desires, preferences reject these movements and call on the Divine Power to remove them. Surrender of the nature is not an easy thing and may take a long time; surrender of the self, if one can do what it likes, it does not want to feel another force than is easier and once that is done, that of its own the nature leading will come about sooner or driving later. But for that it; but surrender is necessary to detach oneself from the Mother means that it must give up all these personal things action of the Prakriti and allow her Force to guide and drive it in see oneself as separate. To observe the ways of movements as a higher Truth which are not its own ways: so it resists, does not want witness without being discouraged or disturbed is the best way to be dominated by effect the Truth Light necessary detachment and the Mother's Force, insists on its own independence and refuses to surrenderseparation.<ref>httphttps://incarnateword.in/cwsasabcl/3224/surrenderdifficulties-toof-the-motherpath-vi#p47p46</ref>===By the Right Attitude===
==How Whatever the difficulties of the nature, however long and painful the process of dealing with them, they cannot stand to the end against the Truth, if there is or if there comes in these parts the true spirit, attitude and endeavour. But if a sadhaka continues out of self-esteem and self-will or out of tamasic inertia to Surrender shut his eyes or harden his heart against the Light, so long as he does that, no one can help him. The consent of all the being is necessary for the divine change, and it is the completeness and fullness of the consent that constitutes the integral surrender. But the consent of the lower vital must not be only a mental profession or a passing emotional adhesion; it must translate itself into an abiding attitude and a persistent and consistent action.<ref>http://incarnateword.in/cwsa/31/the Physical?==-lower-vital-being#p11</ref>
The body as well as all else came from the Mother and has to be surrendered to her as an instrument. That is all that is needed.
<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p28</ref>
It is quite wrong to go on brooding about the past. The true attitude is to remember that nothing happens but by God's will and to submit to that will quietly. If you have made mistakes in the past it is by lack of true surrender and the only way to repair the mistakes is to surrender truly.<centerref>~http://incarnateword.in/cwm/14/mistakes-no-torment-worry-or-sadness#p20</centerref>
If a small human mind stands in front of To all those who suffer, it is the Divine Universal Mind and clings same thing that has to its separateness, it will remain what it be said: all suffering is the sign that the surrender isnot total. Then, when you feel in you a small bounded thing"bang", like that, incapable instead of knowing the nature of the higher reality saying, "Oh, this is bad" or even of coming in contact with it. The two continue to stand apart and are"This circumstance is difficult, qualitatively as well as quantitatively" you say, quite different from each other"My surrender is not perfect. But if the little human mind surrenders, " Then it will be merged in 's all right. And then you feel the Divine Universal Mind; it will be one in quality Grace that helps you and quantity with it; losing nothing but its own limitations and deformationsleads you, it will receive from it its vastness and luminous clearnessyou go on. And one day you emerge into that peace that nothing can trouble. The small existence will change its nature; it will put on You answer to all the nature of contrary forces, the greater truth to which it surrenders. But if it resists and fightscontrary movements, if it revolts against the Universal Mindattacks, then a conflict and pressure are inevitable in which what is weak and small cannot fail to be drawn into that power and immensity. If it does not surrenderthe misunderstandings, its only other possible fate is absorption and extinction. A human beingthe bad wills, who comes into contact with the Divine Mind and surrenders, will find same smile that his own mind begins at once to be purified of its obscurities and to share comes from full confidence in the power and the knowledge of the Divine Universal MindGrace. If he stands in front, but separated, without any contact, he will remain what he And that is, a little drop of water in the measureless vastness. If he revolts''only'' way out, he will lose his mind; its powers will diminish and disappearthere is no other. <ref>http://incarnateword.in/cwm/0315/411-augustmay-19291967#p4p3</ref>
But if, instead of looking outside for support, you concentrate and you pray—inside, to the supreme knowledge—to know at each moment what is to be done, the way to do it, and if you give all you are, all you do in order to acquire perfection, you will feel that the support is there, always guiding, showing the way. And if there is a difficulty, then instead of wanting to fight, you hand it over, hand it over to the supreme wisdom to deal with it—to deal with all the bad wills, all the misunderstandings, all the bad reactions. If you surrender completely, it is no more your concern: it's the concern of the Supreme who takes it up and knows better than anybody else what is to be done. The only way out, only way out. There, my child. <centerref>~https://incarnateword.in/cwm/15/11-may-1967#p12</centerref>
If For the sadhak outward struggles, troubles, calamities are only a part means of surmounting ego and rajasic desire and attaining to complete surrender. So long as one insists on success, one is doing the mind is fully enlightened, if work partly at least for the ego; difficulties and outward failures come to warn one that it is surrendered so and to bring complete equality. This does not mean that the psychic light and has a sense power of the truth, the mind can victory is not to be of great helpacquired, but it can explain things is not success in the true wayimmediate work that is all-important; it is the power to receive and transmit a greater and greater correct vision and inner Force that has to be developed and this must be done quite coolly and patiently without being elated or disturbed by immediate victory or failure. <ref>httphttps://incarnateword.in/cwmsabcl/0423/8sadhana-through-marchwork-1951vii#p9p28</ref>
==How The sunlit path can be followed by those who are able to Surrender practise surrender, first a central surrender and afterwards a more complete self-giving in Difficulties?==all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy. They will not escape all difficulties, no seeker can, but they will be able to meet them without pain and despondency,—as indeed the Gita recommends that Yoga should be practised, ''anirviṇṇacetasā'',—trusting in the inner guidance and perceiving it more and more or else in the outer guidance of the Guru. It can also be followed even when one feels no light and no guidance if there is or if one can acquire a bright settled faith and happy bhakti or has the nature of the spiritual optimist and the firm belief or feeling that all that is done by the Divine is done for the best even when we cannot understand his action. But all have not this nature, most are very far from it, and the complete or even the central surrender is not easy to get and to keep it always is hard enough for our human nature. When these things are not there, the liberty of the soul is not attained and we have instead to undergo the law or fulfil a hard and difficult discipline.<ref>http://incarnateword.in/cwsa/31/the-right-attitude-towards-difficulties#p11</ref>
The sunlit path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy. They will not escape all difficulties, no seeker can, but they will be able to meet them without pain and despondency,—as indeed the Gita recommends that Yoga should be practised, ''anirviṇṇacetasā'',—trusting in the inner guidance and perceiving it more and more or else in the outer guidance of the Guru. It can also be followed even when one feels no light and no guidance if there ==How is or if one can acquire a bright settled faith and happy bhakti or has the nature of the spiritual optimist and the firm belief or feeling that all that is done by the Divine is done for the best even when we cannot understand his action. But all have not this nature, most are very far from it, and the complete or even the central surrender is not easy to get and to keep it always is hard enough for our human nature. When these things are not there, the liberty of the soul is not attained and we have instead to undergo the law or fulfil a hard and difficult discipline.<ref>http://incarnateword.in/cwsa/31/the-right-attitude-towards-difficulties#p11</ref>Total Surrender Done?==
<center>~</center>''How can one know whether the surrender is total or not?''
Whatever the difficulties of the natureThis does not seem to me difficult. One may try out a little exercise. One may say, "Let me see, however long and painful I surrender to the process of dealing with themDivine, they cannot stand I want Him to decide everything in my life." This is your starting point. A little exercise: the end against the TruthDivine is going to decide that such and such a thing happens, if there is or if there comes precisely something in these parts the true spiritcontradiction with your feeling. Then one tells oneself, "Well, attitude and endeavour. But if a sadhaka continues out of self-esteem and self-will or out of tamasic inertia to shut his eyes or harden his heart against the LightDivine tells me, so long as he does 'You are going to give thatup'"—you will see quite easily, no one can help him. The consent of all immediately, what the being reaction is necessary for the divine change; if it causes a little prick like this, inside, you may tell yourself, and it "The surrender is the completeness and fullness of the consent that constitutes the integral surrender. But the consent of the lower vital must not be only a mental profession or a passing emotional adhesion; perfect"—it pricks, it must translate itself into an abiding attitude and a persistent and consistent actionpricks.... <ref>httphttps://incarnateword.in/cwsacwm/3104/the21-lowerapril-vital-being1951#p11p29,p30</ref>
Let your sincerity and surrender be genuine and entire. When you give yourself, give completely, without demand, without condition, without reservation so that all in you shall belong to the Divine Mother and nothing be left to the ego or given to any other power. <centerref>~http://incarnateword.in/cwsa/32/the-mother-iii#p2</centerref>
A total, complete and unconditional surrender. What I mean by that is the giving up not only of your actions, work, ambitions, but also of all your feelings, in the sense that all that you do, all that you are, is exclusively for the Divine. So, you feel above the surrounding human reactions—not only above them but protected from them by the wall of the Divine's Grace. Once you have no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are—knowing that the only reward that is worth getting is the one that comes from the Supreme and that never fails—once you give up the attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you. <ref>http://incarnateword.in/cwm/15/11-may-1967#p2</ref>
Surrender is the main power of the Yoga, but the surrender is bound to be progressive; a complete surrender is not possible in the beginning, but only a will in the being for that completeness,—in fact it takes time; yet it is only when the surrender is complete that the full flood of the sadhana is possible. Till then there must be the personal effort with an increasing reality of surrender. One calls in the power of the Divine Shakti and once that begins to come into the being, it at first supports the personal endeavour, then progressively takes up the whole action, although the consent of the sadhak continues to be always necessary. As the Force works, it brings in the different processes that are necessary for the sadhak, processes of knowledge, of Bhakti, of spiritualised action, of transformation of the nature. The idea that they cannot be combined is an error.<centerref>~http://incarnateword.in/cwsa/29/the-central-processes-of-the-sadhana#p1</centerref>
For A complete surrender is not possible in so short a time,—for a complete surrender means to cut the knot of the ego in each part of the being and offer it, free and whole, to the Divine. The mind, the vital, the physical consciousness (and even each part of these in all its movements) have one after the individual's other to surrenderseparately, it to give up their own way and to accept the way of the Divine. But what one can do is to make from the last resistancesbeginning a central resolve and self-dedication and to implement it in whatever way one finds open, sometimes quite insignificantat each step, taking advantage of each occasion that offers itself to make the self-giving complete. A surrender in one direction makes others easier, more inevitable; but it does not of itself cut or loosen the other knots, and especially those which are very intimately bound up with the present personality and its most obstinate cherished formations may often present great difficulties, even after the central will has been fixed and difficult the first seals put on its resolve in practice. <ref>https://incarnateword.in/cwsa/29/surrender#p27</ref>But you must not forget that you cannot become integrally consecrated at once. You are often deluded into such a belief when, for a day or two, you have a strong movement of a particular kind. You are led to hope that everything else will automatically follow in its wake; but in fact if you become the least bit self-complacent you retard your own advance. For your being is full of innumerable tendencies at war with one another—almost different personalities, we may say. When one of them gives itself to the Divine, the others come up and refuse their allegiance. "We have not given ourselves," they cry, and start clamouring for their independence and expression. Then you bid them be quiet and show them the Truth. Patiently you have to go round your whole being, exploring each nook and corner, facing all those anarchic elements in you which are waiting for their psychological moment to come up. And it is only when you have made the entire round of your mental, vital and physical nature, persuaded everything to give itself to the Divine and thus achieved an absolute unified consecration that you put an end to conqueryour difficulties. <ref>httphttps://incarnateword.in/cwm/1403/thesurrender-self-causeoffering-and-utility-of-difficultiesconsecration#p32p1</ref>
The surrender must be complete. Nothing must be reserved, no desire, no demand, no opinion, no idea that this must be, that cannot be, that this should be and that should not be;—all must be given. The heart must be purified of all desire, the intellect of all self-will, every duality must be renounced, the whole world seen and unseen must be recognised as one supreme expression of concealed Wisdom, Power and Bliss, and the entire being given up, as an engine is passive in the hands of the driver, for the divine Love, Might and perfect Intelligenceto do its work and fulfil its divine Lila. ''Ahaṅkāra'' must be blotted out in order that we may have, as God intends us ultimately to have, the perfect bliss, the perfect calm and knowledge and the perfect activity of the divine existence. <centerref>~https://incarnateword.in/sabcl/16/the-yoga-and-its-objects#p4</centerref>
...there are some people who start with a genuine and dynamic will for a total surrender. It is quite wrong to go those who are governed by the psychic or are governed by a clear and enlightened mental will which having once accepted surrender as the law of the sadhana will stand no nonsense about it and insists on brooding about the pastother parts of the being following its direction. The true attitude Here there is to remember that nothing happens still effort, but by God's will it is so ready and spontaneous and to submit to has so much the sense of a greater Force behind it that the sadhak hardly feels that will quietlyhe is making an effort at all. If you have made mistakes in In the past it is by lack contrary case of true surrender a will in mind or vital to retain self-will, a reluctance to give up your independent movement, there must be struggle and endeavour until the wall between the only way to repair instrument in front and the mistakes Divinity behind or above is broken. No rule can be laid down which applies without distinction to everybody—the variations in human nature are too great to surrender trulybe covered by a single trenchant rule. <ref>httphttps://incarnateword.in/cwmcwsa/1429/mistakes-no-torment-worry-or-sadnesssurrender#p20p81</ref>
Well, the surrender, that is, the self-giving to the Divine, must be happy, joyful, made gladly; it must be strong, one must not give oneself through weakness and impotence but with an active and strong will. And then the surrender must not remain absolutely indolent: "I have made my surrender, I have nothing more to do in life, I have only to remain still, my surrender is made." And it must be helpful, that is, it must be active—it must undertake the transformation of the being or do some useful work. <centerref>~https://incarnateword.in/cwm/04/26-april-1951#p12</centerref>
The path most important surrender is longthe surrender of your character, your way of being, but self-so that it may change. If you do not surrender makes your very own nature, never will this nature change. It is this that is most important. You have certain ways of understanding, certain ways of reacting, certain ways of feeling, almost certain ways of progressing, and above all, a special way of looking at life and expecting from it certain things—well, it short; is this you must surrender. That is, if you truly want to receive the divine Light and transform yourself, it is your whole way of being you must offer—offer by opening it, making it as receptive as possible so that the divine Consciousness which sees how you ought to be, may act directly and change all these movements into movements more true, more in keeping with your real truth. This is infinitely more important than surrendering what one does. It is not what one does (what one does is very important, that's evident) that is the most important thing but what one ''is difficult''. Whatever the activity, it is not quite the way of doing it but perfect trust makes the state of consciousness in which it easyis done that is important.<ref>http://incarnateword.in/cwm/1404/surrender28-april-1951#p13p26</ref>
==What Not Even for the smallest thing, something that is not in keeping with what you expected, what you have worked for, instead of an opposite reaction coming in—spontaneously, irresistibly, you draw back: "No, not that"—if you have made a complete surrender, a total surrender, well, it does not happen like that: you are as quiet, as peaceful, as calm in one case as in the other. And perhaps you had the notion that it would be better if it happened in a certain way, but if it happens differently, you find that this also is all right. You might have, for example, worked very hard to Do do a certain thing, so that something might happen, you might have given much time, much of your energy, much of your will, and all that not for your own sake, but, say, for the divine work (that is the offering); now suppose that after having taken all this trouble, done all this work, made all these efforts, it all goes just the other way round, it does not succeed. If you are truly surrendered, you say: "It is good, it is all good, it is all right; I did what I could, as well as I could, now it is not my decision, it is the decision of the Divine, I accept entirely what He decides." On the other hand, if you do not have this deep and spontaneous surrender, you tell yourself: "How is it? I took so much trouble to do a thing which is not for a selfish purpose, which is for the Divine Work, and this is the result, it is not successful!" Ninety-nine times out of a hundred, it is like that.<ref>http://incarnateword.in Surrender?==/cwm/05/20-may-1953#p9</ref>
You cannot The process of surrender is itself a Tapasya. Not only so, but in fact a double process of Tapasya and increasing surrender at persists for a long time even when the same surrender has fairly well begun. But a time to comes when one feels the Divine Shakti Presence and to the movements of Force constantly and more and more feels that that is doing everything—so that the lower cosmic Natureworst difficulties cannot disturb this sense and personal effort is no longer necessary, hardly even possible. To allow everything as her movement That is to contradict the very sense and object sign of this Yoga. To the full surrender to of the nature into the hands of the Mother means that you stop giving yourself to these other forcesDivine. Therefore discrimination (by There are some who take this position in faith even before there is this experience and if the psychic feeling Bhakti and the seeing conscious mind, more even than by faith are strong it carries them through till the experience is there. But all cannot take this position from the beginning—and for some it would be dangerous since they might put themselves into the hand of a wrong Force thinking part) and rejection are it to be the Divine. For most it is necessary accompaniments and helps to consecration and grow through Tapasya into surrender. <ref>httphttps://incarnateword.in/cwsa/3229/surrender-to-the-mother#p53p73</ref>
==Surrender An entire self-consecration, a complete equality, an unsparing effacement of the ego, a transforming deliverance of the nature from its ignorant modes of action are the steps by which the surrender of all the being and nature to the Divine Will can be prepared and achieved,—a self-giving true, total and without reserve. The first necessity is an entire spirit of self-consecration in Yoga==our works; it must become first the constant will, then the ingrained need in all the being, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme and to the veiled Power present in us and in all beings and in all the workings of the universe. Life is the altar of this sacrifice, works are our offering; a transcendent and universal Power and Presence as yet rather felt or glimpsed than known or seen by us is the Deity to whom they are offered. This sacrifice, this self-consecration has two sides to it; there is the work itself and there is the spirit in which it is done, the spirit of worship to the Master of Works in all that we see, think and experience. <ref>http://incarnateword.in/cwsa/23/equality-and-the-annihilation-of-ego#p1</ref>
The effort demanded of If you do not surrender, the sadhak Yoga is that entirely out of aspirationthe question. Everything else comes naturally after it, rejection and for the whole process starts with surrender. If these three are done You can surrender either through knowledge or through devotion. You may have a strong intuition that the rest Divine alone is to come of itself by the Grace of the Mother truth and a luminous conviction that without the working of her force in Divine youcannot manage. But Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the three Divine: "I do not belong to myself," you say, and give up the most important is surrender responsibility of which your being to the first necessary form is trust Truth. Then comes self-offering: "Here I am, a creature of various qualities, good and confidence bad, dark and patience in difficultyenlightened. There is no rule that trust I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and confidence can only remain if aspiration is theretendencies—do whatever you like with me. On " In the contrarycourse of your self-offering, when even aspiration is not there because of you start unifying your being around what has taken the first decision—the central psychic will. All the pressure jarring elements of inertiayour nature have to be harmonised, trust they have to be taken up one after another and confidence and patience can remainunified with the central being. If trust and patience fail when aspiration You may offer yourself to the Divine with a spontaneous movement, but it is quiescentnot possible to give yourself effectively without this unification. The more you are unified, that would mean that the sadhak more you are able to realise self-giving. And once the self-giving is relying solely on his own effort—it would meancomplete, "Ohconsecration follows: it is the crown of the whole process of realisation, my aspiration has failedthe last step of the gradation, so after which there is no hope for memore trouble and everything runs smoothly. My aspiration fails…it is only when you have made the entire round of your mental, so what can Mother do?" On vital and physical nature, persuaded everything to give itself to the contraryDivine and thus achieved an absolute unified consecration that you put an end to your difficulties. Then indeed yours is a glorious walk towards transformation, the sadhak should feelfor you no longer go from darkness to knowledge but from knowledge to knowledge, light to light, happiness to happiness.... The complete consecration is undoubtedly not an easy matter, "Never mindand it might take an almost indefinitely long time if you had to do it all by yourself, my aspiration will come back againby your own independent effort. Meanwhile I know that But when the Mother Divine's Grace is with me even when I do you it is not feel her; she will carry me even through exactly like that. With a little push from the Divine now and then, a little push in this direction and in that, the darkest periodwork becomes comparatively quite easy." That is Of course the fully right attitude you must have. To those who have length of time depends on each individual, but it depression can do nothing; even be very much shortened if it comes it has to return baffledyou make a really firm resolve. That Resolution is the one thing required—resolution is not tamasic surrenderthe master-key. <ref>http://incarnateword.in/cwsacwm/3203/aspirationsurrender-self-offering-rejectionand-surrenderconsecration#p14p1</ref>
The surrender must be total and seize all the parts of the being. It is not enough that the psychic should respond and the higher mental accept or even the inner vital submit and the inner physical consciousness feel the influence. There must be in no part of the being, even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or refuses.<centerref>~http://incarnateword.in/cwsa/32/the-mother-i#p4</centerref>
Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties—difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment. <ref>http://incarnateword.in/cwm/03/14-april-1929#p9</ref>
In a total surrender to the Divine there can be no longer errors or faults or any insufficiency since it is what the Divine has willed that he does and it is done as the Divine has willed it.<centerref>~http://incarnateword.in/cwm/14/to-will-what-the-divine-wills#p27</centerref>
The supramental creation, since it is ==Roadblocks to be a creation upon earth, must be not only an inner change but a physical and external manifestation also. And it is precisely for this part of the work, the most difficult of all, that surrender is most needful; for this reason, that it is the actual descent of the supramental Divine into Matter and the working of the Divine Presence and Power there that can alone make the physical and external change possible. Even the most powerful self-assertion of human will and endeavour is impotent to bring it about; as for egoistic insistence and vital revolt, they are, so long as they last, insuperable obstacles to the descent. Only a calm, pure and surrendered physical consciousness, full of the psychic aspiration, can be its field; this alone can make an effective opening of the material being to the Light and Power and the supramental change a thing actual and practicable. <ref>http://incarnateword.in/cwsa/32/the-reason-for-their-embodiment#p1</ref>Surrender=====Incomplete Surrender===
If part of the being surrenders, but another part reserves itself, follows its own way or makes its own conditions, then each time that that happens, you are yourself pushing the divine Grace away from you.<centerref>~http://incarnateword.in/cwsa/32/the-mother-i#p5</centerref>
In the normal theistic conception the Many are created by God; made by him as Surrender does not ensure a potter might make a vessel, they are dependent on him as are creatures on their creatorsmooth and unruffled and continuous progression. But in this larger view of the Ishwara the Many are themselves the Divine One in their inmost reality, individual selves of the supreme and universal Self-Existence, eternal as he The reason is eternal but eternal in his that your being: our material existence is indeed not yet one, nor your surrender absolute and complete. Only a creation part of Nature, but the soul you surrenders; and today it is an immortal portion of one part and the Divinity and behind next day it is the Divine Self in the natural creatureanother. Still The whole purpose of the One Yoga is to gather all the fundamental Truth of existence, the Many exist by the One divergent parts together and there is therefore forge them into an entire dependence of the manifested being on the Ishwaraundivided unity. Till then you cannot hope to be without difficulties—difficulties, for example, like doubt or depression or hesitation. This dependence The whole world is concealed by the separative ignorance full of the ego which strives to exist poison. You take it in its own right, although at with every step it is evidently dependent on the cosmic Power that created it, moved by it, breath. If you exchange a part of its cosmic being and action; this effort of the ego is clearly few words with an undesirable man or even if such a misprisionman merely passes by you, an erroneous reflection of you may catch the truth of the self-existence that is within uscontagion from him. It is true that sufficient for you to come near a place where there is something plague in us, order to be infected with its poison; you need not in the ego but in the self and inmost being, know at all that surpasses cosmic Nature and belongs to the Transcendenceit is there. But this too finds itself independent of Nature only by dependence on You can lose in a higher Reality; few minutes what it is through self-giving or surrender of soul and nature has taken you months to the Divine Being that we can attain gain. So long as you belong to our highest self humanity and supreme Realityso long as you lead the ordinary life, for it is does not matter much if you mix with the people of the world; but if you want the Divine Being who is that highest self and that supreme Realitydivine life, you will have to be exceedingly careful about your company and we are self-existent and eternal only in his eternity and by his self-existenceyour environment. <ref>http://incarnateword.in/cwsacwm/2103/brahman-purusha-ishwara-maya14-prakritiapril-shakti1929#p33p9</ref>
===Surrender for Transforming into Supramentality===
It is evident that we are looking at an Infinite You may work, do disinterested work without any idea of which the Self-Power is capable of many movementspersonal profit, all of them valid. If we look again more largely and take account of both work for the impersonal and the personal truth joy of things as one truthworking, but if in that lightyou are not at the same time ready to leave this work, to change the work or change the light way of personality in impersonalityworking, we see the biune aspect if you cling to your own way of Self and Self-Powerworking, then in the Person Aspect your surrender is not complete. You must come to a dual Person emergespoint when everything is done because you feel within, Ishwara-Shaktivery clearly, the Divine Self in a more and Creator and the Divine Mother and Creatrix of the universe; there becomes apparent to us the mystery of the masculine and feminine cosmic Principles whose play and inter action are necessary for all creation. In the superconscient truth of the Self-Existence these two are fused more imperious way, that it is this which must be done and implied in each otherthis particular way, one and indistinguishable, but in the spiritual-pragmatic truth that you do it only because of the dynamism that. You do not do it because of the universeany habit, they emerge and be come active; the Divine Mother-Energy as the universal creatrixattachment or preference, Mayanor even any conception, Para-Prakriti, Chit-Shakti, manifests even a preference for the cosmic Self and Ishwara and her own self-power as a dual principle; idea that it is through her that the Being, the Self, the Ishwara, acts and he does nothing except by her; though his Will best thing to do—else your surrender is implicit in hernot total. As long as you cling to something, it is she who works out all as the supreme Consciousness-Force who holds all souls and beings within her and long as executive Nature; all exists and acts according to Nature, all there is the Consciousness-Force manifesting and playing with the Being something in millions of forms and movements into you which she casts his existence. If we draw back from her workingssays, then all can fall into quiescence and we can enter into the silence"This may change, because she consents to cease from her dynamic activity; but it is in her quiescence and silence that we are quiescent and cease. If we would affirm our independence of Nature, she reveals to us the supreme and omnipresent power of the Ishwara and ourselves as beings of his beingmay change, but that power is herself and we are , that in her supernature. If we would realise a higher formation or status of beingwill not change", then it is still through her, through the Divine Shaktias long as you say about anything at all, the Consciousness-Force of the Spirit "That will not change" (not that it has refuses to be done; our change, but because you can't think of its changing), your surrender must be to the Divine Being through the Divine Mother: for it is towards or into the supreme Nature that our ascension has to take place and it can only be done by the supramental Shakti taking up our mentality and transforming it into her supramentalitynot complete.<ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p31</ref>
It goes without saying that if in your action, your work, you have in the least this feeling, “I am doing it because I have been told to do it”, and there is not a total adherence of the being, and you do not do the work because you feel it must be done and you love doing it; if something holds back, stands apart, separate, “I was told it had to be done like that so I did it like that”, it means there is a great gulf between you and surrender. True surrender is to feel that one wants, one has, this complete inner adherence: you cannot do but that, that which you have been given to do, and what you have not been given to do you cannot do. But at another moment the work may change; at any moment it may be something else, if it is decided that it be something else. It is there that plasticity comes in. That makes a very great difference. It is well understood that those who work are told, “Yes, work, that is your way of surrendering”, but it is a beginning. This way has to be progressive. It is only a beginning, do you understand?”<centerref>~https://incarnateword.in/cwm/04/28-april-1951#p26,p27/ref>===Lower Nature===If each time the Power intervenes and brings in the Truth, you turn your back on it and call in again the falsehood that has been expelled, it is not the divine Grace that you must blame for failing you, but the falsity of your own will and the imperfection of your own surrender.<ref>http://incarnateword.in/cwsa/32/the-mother-i#p8</ref>You cannot surrender at the same time to the Divine Shakti and to the movements of the lower cosmic Nature. To allow everything as her movement is to contradict the very sense and object of this Yoga. To surrender to the Mother means that you stop giving yourself to these other forces. Therefore discrimination (by the psychic feeling and the seeing conscious mind, more even than by the thinking part) and rejection are necessary accompaniments and helps to consecration and surrender.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p53</ref> Human consciousness is so corrupted that men prefer the miseries of the ego and its ignorance to the luminous joy that comes from a sincere surrender to the Divine. So great is their blindness that they refuse even to try the experiment and would rather be subject to the miseries of their ego than make the effort needed to get rid of them.<ref>http://incarnateword.in/cwm/16/10-february-1972#p1</ref> ...human vital does not like to be controlled or dominated by another and I said that that was also a reason why sadhaks found it difficult to surrender to the Mother. For the vital wants to affirm its own ideas, impulses, desires, preferences and to do what it likes, it does not want to feel another force than that of its own nature leading or driving it; but surrender to the Mother means that it must give up all these personal things and allow her Force to guide and drive it in the ways of a higher Truth which are not its own ways: so it resists, does not want to be dominated by the Truth Light and the Mother's Force, insists on its own independence and refuses to surrender.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p47</ref> The surrender of the vital is always difficult, because of the unwillingness of the forces of the universal vital Ignorance. But that does not mean a fundamental incapacity. The ordinary vital is never willing to surrender. The true inmost vital is different—surrender to the Divine is as necessary to it as to the psychic. <ref>https://incarnateword.in/cwsa/29/surrender#p33,p34</ref> Faith, reliance upon God, surrender and self-giving to the Divine Power are necessary and indispensable. But reliance upon God must not be made an excuse for indolence, weakness and surrender to the impulses of the lower nature; it must go along with untiring aspiration and a persistent rejection of all that comes in the way of the Divine Truth. The surrender to the Divine must not be turned into an excuse, a cloak or an occasion for surrender to one's own desires and lower movements or to one's ego or to some Force of the ignorance and darkness that puts on a false appearance of the Divine.<ref>https://incarnateword.in/cwsa/29/surrender#p92</ref> There are many wrong ideas current about surrender. Most people seem to look upon surrender as an abdication of the personality; but that is a grievous error... by taking the right attitude towards the Divine, this personality is purified of all the lower nature which diminish and distort it and it becomes more strongly personal, more itself, more complete. The truth and power of the personality come out with a more resplendent distinctness, its character is more precisely marked than it could possibly be when mixed with all the obscurity and ignorance, all the dirt and alloy of the lower nature. It undergoes a heightening and glorification, an aggrandisement of capacity, a realization of the maximum of its possibilities.<ref>http://incarnateword.in/cwm/03/4-august-1929#p5</ref> The real bar to self-surrender, whether to the Universal or to the Transcendent, is the individual's love of his own limitations. It is a natural love, since in the very formation of the individual being there is a tendency to concentrate on limits. Without that, there would be no sense of separateness—all would be mixed, as happens quite often in the mental and vital movements of consciousness. It is the body especially which preserves separative individuality by not being so fluid. But once this separateness is established, there creeps in the fear of losing it—a healthy instinct in many respects, but misapplied with regard to the Divine. For, in the Divine you do not really lose your individuality: you only give up your egoism and become the true individual, the divine personality which is not temporary like the construction of the physical consciousness which is usually taken for your self. One touch of the divine consciousness and you see immediately that there is no loss in it. On the contrary, you acquire a true individual permanence which can survive a hundred deaths of the body and all the vicissitudes of the vital-mental evolution. <ref>https://incarnateword.in/cwm/03/knowledge-by-unity-with-the-divine-the-divine-will-in-the-world#p4</ref> In the normal theistic conception the Many are created by God; made by him as a potter might make a vessel, they are dependent on him as are creatures on their creator. But in this larger view of the Ishwara the Many are themselves the Divine One in their inmost reality, individual selves of the supreme and universal Self-Existence, eternal as he is eternal but eternal in his being: our material existence is indeed a creation of Nature, but the soul is an immortal portion of the Divinity and behind it is the Divine Self in the natural creature. Still the One is the fundamental Truth of existence, the Many exist by the One and there is therefore an entire dependence of the manifested being on the Ishwara. This dependence is concealed by the separative ignorance of the ego which strives to exist in its own right, although at every step it is evidently dependent on the cosmic Power that created it, moved by it, a part of its cosmic being and action; this effort of the ego is clearly a misprision, an erroneous reflection of the truth of the self-existence that is within us. It is true that there is something in us, not in the ego but in the self and inmost being, that surpasses cosmic Nature and belongs to the Transcendence. But this too finds itself independent of Nature only by dependence on a higher Reality; it is through self-giving or surrender of soul and nature to the Divine Being that we can attain to our highest self and supreme Reality, for it is the Divine Being who is that highest self and that supreme Reality, and we are self-existent and eternal only in his eternity and by his self-existence. <ref>https://incarnateword.in/sabcl/18/brahman-purusha-ishwara-maya-prakriti-shakti#p33</ref>=Surrender in Integral Yoga= The principle [of Integral Yoga] in view is a self-surrender, a giving up of the human being into the being, consciousness, power, delight of the Divine, a union or communion at all the points of meeting in the soul of man, the mental being, by which the Divine himself, directly and without veil master and possessor of the instrument, shall by the light of his presence and guidance perfect the human being in all the forces of the Nature for a divine living. <ref>https://incarnateword.in/cwsa/24/the-principle-of-the-integral-yoga#p9</ref> This Yoga too is not a Yoga of knowledge alone—knowledge is one of its means, but its base being self-offering, surrender, bhakti, it is based on the heart and nothing can be eventually done without this base. <ref>https://incarnateword.in/cwsa/29/combining-work-meditation-and-bhakti#p43</ref> It is in our Yoga the way to devotion and surrender—for it is the psychic movement that brings the constant and pure devotion and the removal of ego that makes it possible to surrender. The two things indeed go together. <ref>https://incarnateword.in/cwsa/29/the-central-processes-of-the-sadhana#p11</ref> The effort demanded of the sadhak is that of aspiration, rejection and surrender. If these three are done the rest is to come of itself by the Grace of the Mother and the working of her force in you. But of the three the most important is surrender of which the first necessary form is trust and confidence and patience in difficulty. There is no rule that trust and confidence can only remain if aspiration is there. On the contrary, when even aspiration is not there because of the pressure of inertia, trust and confidence and patience can remain. If trust and patience fail when aspiration is quiescent, that would mean that the sadhak is relying solely on his own effort—it would mean, "Oh, my aspiration has failed, so there is no hope for me. My aspiration fails, so what can Mother do?" On the contrary, the sadhak should feel, "Never mind, my aspiration will come back again. Meanwhile I know that the Mother is with me even when I do not feel her; she will carry me even through the darkest period." That is the fully right attitude you must have. To those who have it depression can do nothing; even if it comes it has to return baffled. That is not tamasic surrender.<ref>http://incarnateword.in/cwsa/32/aspiration-rejection-surrender#p14</ref> The absolute surrender must be not only an experience in meditation, but a fact governing all the life, all the thoughts, feelings, actions. Till then the use of one's own will and effort is necessary, but an effort in which also there is the spirit of surrender, calling in the Force to support the will and effort and undisturbed by success or failure. When the Force takes up the sadhana, then indeed effort may cease, but still there will be the necessity of the constant assent of the being and a vigilance so that one may not admit a false Force at any point. <ref>https://incarnateword.in/cwsa/29/surrender#p31</ref> This yoga insists on both the aspects;[vedantic tradition which leans entirely on the Ishwara aspect of the Divine; … the Tantric tradition leans on the Shakti or Ishwari aspect and makes all depend on the Divine Mother] the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.<ref>https://incarnateword.in/cwsa/32/the-mother-in-the-gita#p1 </ref> There has never been here any real surrender, any giving up of yourself freely and simply into the hands of the Divine Mother. And yet that is the only way to succeed in the supramental Yoga. To be a Yogi, a Sannyasi, a Tapaswi is not the object here. The object is transformation, and the transformation can only be done by a force infinitely greater than your own; it can only be done by being truly like a child in the hands of the Divine Mother. <ref>https://incarnateword.in/sabcl/25/the-only-way-to-succeed#p1 </ref> But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.…there are two movements with a transitional stage between them, two periods of this Yoga,—one of the process of surrender, the other of its crown and consequence. In the first the individual prepares himself for the reception of the Divine into his members. For all this first period he has to work by means of the instruments of the lower Nature, but aided more and more from above. But in the later transitional stage of this movement our personal and necessarily ignorant effort more and more dwindles and a higher Nature acts; the eternal Shakti descends into this limited form of mortality and progressively possesses and transmutes it. In the second period the greater movement wholly replaces the lesser, formerly indispensable first action; but this can be done only when our self-surrender is complete. The ego person in us cannot transform itself by its own force or will or knowledge or by any virtue of its own into the nature of the Divine; all it can do is to fit itself for the transformation and make more and more its surrender to that which it seeks to become. As long as the ego is at work in us, our personal action is and must always be in its nature a part of the lower grades of existence; it is obscure or half-enlightened, limited in its field, very partially effective in its power. If a spiritual transformation, not a mere illumining modification of our nature, is to be done at all, we must call in the Divine Shakti to effect that miraculous work in the individual; for she alone has the needed force, decisive, all-wise and illimitable. But the entire substitution of the divine for the human personal action is not at once entirely possible. All interference from below that would falsify the truth of the superior action must first be inhibited or rendered impotent, and it must be done by our own free choice. A continual and always repeated refusal of the impulsions and falsehoods of the lower nature is asked from us and an insistent support to the Truth as it grows in our parts; for the progressive settling into our nature and final perfection of the incoming informing Light, Purity and Power needs for its development and sustenance our free acceptance of it and our stubborn rejection of all that is contrary to it, inferior or incompatible.<ref>https://incarnateword.in/cwsa/23/self-consecration#p24,p25</ref>It is evident that we are looking at an Infinite of which the Self-Power is capable of many movements, all of them valid. If we look again more largely and take account of both the impersonal and the personal truth of things as one truth, if in that light, the light of personality in impersonality, we see the biune aspect of Self and Self-Power, then in the Person Aspect a dual Person emerges, Ishwara-Shakti, the Divine Self and Creator and the Divine Mother and Creatrix of the universe; there becomes apparent to us the mystery of the masculine and feminine cosmic Principles whose play and interaction are necessary for all creation. In the superconscient truth of the Self-Existence these two are fused and implied in each other, one and indistinguishable, but in the spiritual-pragmatic truth of the dynamism of the universe, they emerge and become active; the Divine Mother-Energy as the universal creatrix, Maya, Para-Prakriti, Chit-Shakti, manifests the cosmic Self and Ishwara and her own self-power as a dual principle; it is through her that the Being, the Self, the Ishwara, acts and he does nothing except by her; though his Will is implicit in her, it is she who works out all as the supreme Consciousness-Force who holds all souls and beings within her and as executive Nature; all exists and acts according to Nature, all is the Consciousness-Force manifesting and playing with the Being in millions of forms and movements into which she casts his existence. If we draw back from her workings, then all can fall into quiescence and we can enter into the silence, because she consents to cease from her dynamic activity; but it is in her quiescence and silence that we are quiescent and cease. If we would affirm our independence of Nature, she reveals to us the supreme and omnipresent power of the Ishwara and ourselves as beings of his being, but that power is herself and we are that in her supernature. If we would realise a higher formation or status of being, then it is still through her, through the Divine Shakti, the Consciousness-Force of the Spirit that it has to be done; our surrender must be to the Divine Being through the Divine Mother: for it is towards or into the supreme Nature that our ascension has to take place and it can only be done by the supramental Shakti taking up our mentality and transforming it into her supramentality.<ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p31</ref> ==Surrender for Supramental Descent== At first there may have to be a prolonged, often tedious and painful period of preparation and purification of all our being till it is ready and fit for an opening to a greater Truth and Light or to the Divine Influence and Presence. Even when centrally fitted, prepared, open already, it will still be long before all our movements of mind, life and body, all the multiple and conflicting members and elements of our personality consent or, consenting, are able to bear the difficult and exacting process of the transformation. And hardest of all, even if all in us is willing, is the struggle we shall have to carry through against the universal forces attached to the present unstable creation when we seek to make the final supramental conversion and reversal of consciousness by which the Divine Truth must be established in us in its plenitude and not merely what they would more readily permit, an illumined Ignorance.It is for this that a surrender and submission to That which is beyond us enabling the full and free working of its Power is indispensable. <ref>https://incarnateword.in/cwsa/23/the-sacrifice-the-triune-path-and-the-lord-of-the-sacrifice#p37,p38</ref> The supramental creation, since it is to be a creation upon earth, must be not only an inner change but a physical and external manifestation also. And it is precisely for this part of the work, the most difficult of all, that surrender is most needful; for this reason, that it is the actual descent of the supramental Divine into Matter and the working of the Divine Presence and Power there that can alone make the physical and external change possible. Even the most powerful self-assertion of human will and endeavour is impotent to bring it about; as for egoistic insistence and vital revolt, they are, so long as they last, insuperable obstacles to the descent. Only a calm, pure and surrendered physical consciousness, full of the psychic aspiration, can be its field; this alone can make an effective opening of the material being to the Light and Power and the supramental change a thing actual and practicable.<ref>http://incarnateword.in/cwsa/32/the-reason-for-their-embodiment#p1</ref> It is not only the central thought and will that have to acquiesce, but all the parts of our being must assent and surrender to the law of the spiritual Truth; all has to learn to obey the government of the conscious Divine Power in the members. … And yet the law of participation and the law of surrender are imperative; at each step of the transition the assent of the Purusha is needed and there must be too the consent of each part of the nature to the action of the higher power for its change. There must be then a conscious self-direction of the mental being in us towards this change, this substitution of Supernature for the old nature, this transcendence. The rule of conscious obedience to the higher truth of the spirit, the surrender of the whole being to the light and power that come from the Supernature, is a second condition which has to be accomplished slowly and with difficulty by the being itself before the supramental transformation can become at all possible.<ref>https://incarnateword.in/cwsa/22/the-ascent-towards-supermind#p11</ref> This descent, this working is not without its possibility of calamitous fall and danger. If the human mind or the vital desire seizes hold on the descending force and tries to use it according to its own limited and erring ideas or flawed and egoistic impulses,—and this is inevitable in some degree until this lower mortal has learned something of the way of that greater immortal nature,—stumblings and deviations, hard and seemingly insuperable obstacles and wounds and suffering cannot be escaped and even death or utter downfall are not impossible. Only when the conscious integral surrender to the Divine has been learned by mind and life and body, can the way of the Yoga become easy, straight, swift and safe. <ref>https://incarnateword.in/cwsa/12/the-path#p9</centerref>
For a real transformation there must be a direct and unveiled intervention from above; there would be necessary too a total submission and surrender of the lower consciousness, a cessation of its insistence, a will in it for its separate law of action to be completely annulled by transformation and lose all rights over our being. If these two conditions can be achieved even now by a conscious call and will in the spirit and a participation of our whole manifested and inner being in its change and elevation, the evolution, the transformation can take place by a comparatively swift conscious change; the supramental Consciousness-Force from above and the evolving Consciousness-Force from behind the veil acting on the awakened awareness and will of the mental human being would accomplish by their united power the momentous transition.
<ref>http://incarnateword.in/cwsa/22/the-ascent-towards-supermind#p4</ref>
=Surrender in the Gita=
=More on Surrender= If each time Thus runs this secret of secrets, the Power intervenes and brings in highest most direct message of the TruthIshwara. "Become my-minded, you turn your back on it my lover and call in again the falsehood that has been expelledadorer, a sacrificer to me, bow thyself to me, to me thou shalt come, it this is not the divine Grace that you must blame my pledge and promise to thee, for failing you, but the falsity of your own dear art thou to me. Abandon all dharmas and take refuge in me alone. I will deliver thee from all sin and the imperfection of your own surrenderevil, do not grieve." <ref>httphttps://incarnateword.in/cwsa/3219/the-mothersupreme-isecret#p8p15</ref>
And now speaking as the Spirit and Godhead in man and in all things he says to him, "All this personal effort and self-discipline will not in the end be needed, all following and limitation of rule and Dharma can at last be thrown away as hampering encumbrances if thou canst make a complete surrender to Me, depend alone on the Spirit and Godhead within thee and all things and trust to his sole guidance. Turn all thy mind to Me and fill it with the thought of Me and My presence. Turn all thy heart to Me, make thy every action, whatever it be, a sacrifice and offering to Me. That done, leave Me to do My will with thy life and soul and action; do not be grieved or perplexed by My dealings with thy mind and heart and life and works or troubled because they do not seem to follow the laws and Dharmas man imposes on himself to guide his limited will and intelligence. My ways are the ways of a perfect wisdom and power and love that knows all things and combines all its movements in view of a perfect eventual result; for it is refining and weaving together the many threads of an integral perfection. I am here with thee in thy chariot of battle revealed as the Master of existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to Myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit." <centerref>~https://incarnateword.in/sabcl/13/the-supreme-secret#p16</centerref>
Reject too This absolute self-giving, this one-minded surrender is the false and indolent expectation that devotion which the divine Power will do even Gita makes the surrender for youcrown of its synthesis. The Supreme demands your surrender All action and effort are by this devotion turned into an offering to herthe supreme and universal Godhead. "Whatever thou doest, but does not impose whatever thou enjoyest, whatever thou sacrificest, whatever thou givest, whatever energy of Tapasya, of the soul's will or effort thou puttest forth, make it: you are free at every momentan offering unto Me." Here the least, till the irrevocable transformation comesslightest circumstance of life, to deny and to reject the Divine most insignificant gift out of oneself or to recall your self-givingwhat one has, if you are willing the smallest action assumes a divine significance and it becomes an acceptable offering to suffer the spiritual consequenceGodhead who makes it a means for his possession of the soul and life of the God-lover. <ref>httphttps://incarnateword.in/cwsasabcl/3213/theworks-devotion-motherand-iknowledge#p12</ref>
The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light. And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender is the indispensable means of the supramental change and, again, it is through the supramental change that the dynamic identity becomes possible.<centerref>~http://incarnateword.in/cwsa/23/self-surrender-in-works-the-way-of-the-gita#p9</centerref>=More on Surrender=
An inert passivity ''What is constantly confused with the real surrender, but out secret of an inert passivity nothing true and powerful can come.<ref>http://incarnateword.success in/cwsa/32/the-mother-i#p13</ref>sadhana?''
Surrender. <centerref>~https://incarnateword.in/cwm/14/surrender#p16,p17</centerref>
''I can try If you give yourself entirely to call down the Mother's ForceDivine, but faith it is He who does the Yoga, it is no longer you; hence this is not very difficult; while if you do tapasya, it is you yourself who do the yoga and surrender would require you carry its whole responsibility—it is there the danger lies. But there are people who prefer to have the whole responsibility, with its dangers, because they have a wonderful Yogic poise very independent spirit. They are not perhaps in a great hurry—if they need several lives to succeed, it does not matter to them. But there are others who want to go quicker and power possible only in born Yogisbe more sure of reaching the goal; well, I thinkthese give over the whole responsibility to the Divine.''<ref>https://incarnateword.in/cwm/04/5-february-1951#p5</ref>
Not at all. A wonderful Yogic poise and power would usually bring self-reliance rather than faith and surrender. It Radha is the simple people who do symbol of loving consecration to the latter most easilyDivine. <ref>httphttps://incarnateword.in/cwsacwm/3216/faith-andletters-theto-workinga-ofyoung-thesadhak-mothers-forceiv#p8,p9p23</ref>
<center>~</center> Human consciousness There is so corrupted that men prefer not much spiritual meaning in keeping open to the miseries Mother if you withhold your surrender. Self-giving or surrender is demanded of those who practise this Yoga, because without such a progressive surrender of the ego being it is quite impossible to get anywhere near the goal.To keep open means to call in her Force to work in you, and its ignorance if you do not surrender to it, it amounts to not allowing the luminous joy that comes from a sincere surrender Force to work in you at all or else only on the Divine. So great is their blindness condition that they refuse even to try it will work in the experiment way you want and would rather be subject to not in its own way which is the miseries way of their ego than make the effort needed to get rid of themDivine Truth. <ref>http://incarnateword.in/cwmcwsa/1632/10surrender-to-februarythe-1972mother#p1</ref>
The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy.<centerref>~http://incarnateword.in/cwm/14/surrender#p13</centerref>
If you have the slightest feeling that you are making a sacrifice, then it is a spontaneous self-giving, a giving of all your self to the Divine, to a greater Consciousness of which you are a part. Surrender will not diminish, but increase; it will not lessen or weaken or destroy your personality, it will fortify and aggrandise it.
Surrender means a free total giving no longer surrender. For it means that you reserve yourself or that you are trying to give, with grudging or with pain and effort, and have not the joy of the gift, perhaps not even the feeling that you are giving. When you do anything with the sense of a compression of your being, be sure that you are doing it in the wrong way. <ref>http://incarnateword.in/cwm/03/4-august-1929#p3</ref>
<center>~</center>
There are many wrong ideas current about surrender. Most people seem to look upon surrender as an abdication of the personality; but that is a grievous error. <ref>http://incarnateword.in/cwm/03/4-august-1929#p5</ref>
<center>~</center>
The ordinary social notions distinguish between two classes of men,—the generous, the avaricious. The avaricious man is despised and blamed, while the generous man is considered unselfish and useful to society and praised for his virtue. But to the spiritual vision, they both stand on the same level; the generosity of the one, the avarice of the other are deformations of a higher truth, a greater divine power. There is a power, a divine movement that spreads, diffuses, throws out freely forces and things and whatever else it possesses on all the levels of nature from the most material to the most spiritual plane. Behind the generous man and his generosity is a soul-type that expresses this movement; he is a power for diffusion, for wide distribution. There is another power, another divine movement that collects and amasses; it gathers and accumulates forces and things and all possible possessions, whether of the lower or of the higher planes. The man you tax with avarice was meant to be an instrument of this movement. Both are important, both needed in the entire plan; the movement that stores up and concentrates is no less needed than the movement that spreads and diffuses. Both, if truly surrendered to the Divine, will be utilised as instruments for its divine work to the same degree and with an equal value. But when they are not surrendered both are alike moved by impulses of ignorance. One is pushed to throw away, the other is pulled towards keeping back; but both are driven by forces obscure to their own consciousness, and between the two there is little to choose. One could say to the much-praised generous man, from the higher point of vision of Yoga, "All your impulses of generosity are nothing in the values of the spirit, for they come from ego and ignorant desire." And, on the other hand, among those who are accused of avarice, you can see sometimes a man amassing and hoarding, full of a quiet and concentrated determination in the work assigned to him by his nature, who, once awakened, would make a very good instrument of the Divine. But ordinarily the avaricious man acts from ego and desire like his opposite; it is the other end of the same ignorance. Both will have to purify themselves and change before they can make contact with the something higher that is behind them and express it in the way to which they are called by their nature.
<ref>http://incarnateword.in/cwm/03/4-august-1929#p7</ref>