Sri Matriniketan Ashram
Research
Devine ActionStudy of the Bhagavad Gita
Devine ActionAuroprem's Study
Devine ActionThe Root formula
Devine ActionThe MAIN formula
Devine ActionThe Integral Tantra Yoga
Devine ActionThe main frame of integral yoga
Devine Actionserving humanity
Sri Matriniketan Ashram Sri Aurobindo Centre
Ashram | Objective | Integral Yoga | Research | Journal | Education | Contact
Research

          “We are in an age, full of the throes of travail, when all forms of thought and activity that have in themselves any strong power of utility or any secret virtue of persistence are being subjected to a supreme test and given their opportunity of rebirth.”

Sri Aurobindo

“Across the covert air the spirit breathes,
A body of the cosmic beauty and joy
Unseen, unguessed by the blind suffering world,
Climbing from Nature's deep surrendered heart
It blooms for ever at the feet of God,
Fed by life's sacrificial mysteries.
Here too its bud is born in human breasts;
Then by a touch, a presence or a voice
The world is turned into a temple ground
And all discloses the unknown Beloved. ”

Savitri-278

 

        “It is only when the veil is rent and the divided mind overpowered, silent and passive to a Supramental action that mind itself gets back to the Truth of things. There we find a luminous mentality reflective, obedient and instrumental to the divine Real-Idea. There we perceive what the world really is; we know in every way ourselves in others and as others, others as ourselves and all as the universal and self-multiplied One.”

Sri Aurobindo
Research Paper

“Even if one person could put himself faithfully at the disposal of the Truth, he could change the world.”
The Mother
“Yoga is not a matter of theory or dogma, like philosophy or popular religion, but a matter of experience. Its experience is that of a conscient universal and supracosmic Being with whom it brings us into union, and this conscious experience of union with the Invisible, always renewable and verifiable, is as valid as our conscious experience of a physical world and of visible bodies with whose invisible minds we daily communicate.”
Sri Aurobindo

The Seven-fold Self-ignorance

1: Original Ignorance: Not knowing the origin, Source of our existence, the Supramental Self or extending ahead to Bliss Self.

2: Cosmic Ignorance: Not knowing the immobile and immutable Self, the Spiritual Self.

3: Egoistic Ignorance: Not knowing the Universal Self, the Cosmic Self.

4: Temporal Ignorance: Not knowing the Psychic Being.

5: Psychological Ignorance: Not knowing the subliminal Self which constitute our true physical being, true vial being and true mental being.

6: Constitutional Ignorance: Not knowing the Subconscient Self, Inconscient Self and their influence on the waking Self.

7: Practical Ignorance: Not knowing the right relation of the surface physical, vital and mental Nature with the above twelve Selves.
1. The Seven-fold Self-ignorance
 
5 2
   

the root formula of integral yoga

The Root Formula One: Traditional Yoga begins with rejection of lower nature and through consecration escape into higher Nature.

The Root Formula Two: Integral Yoga begins through consecration to escape into higher Nature and through faith, sraddha transforms lower Nature and elevates it to higher Nature.

The Root Formula Three: The perfect faith is pouring down of the God’s Love, Light, Peace, Ananda to untransformed Nature and perfect sincerity is an ascent of the whole being to the God’s above attributes.

The Root Formula Four:  All the problems of existence can be resolved by the Divine’s Law of existence. It may be the Law of moderation of moderate spirituality, the Law of Tapasya of the spirituality of renunciation, the Law of sacrifice of the consecrated spirituality or the Law of Virginity of high spirituality. Or combining all of them as integral Yoga.
2. The Root formula Of The integral Yoga
 
5 2
   

the main formula of integral yoga

The First Formula: All Life is Yoga’

The Second Formula: All Yoga is compression of one’s Evolution by all possible ways of union with the Divine.

The Third Formula: All Evolution is the awakener of higher states of Consciousness.

The Fourth formula: All Consciousness is one but in action it involves in many-fold concentrated Effort and movement of Nature to realize every possible line of spiritual experience.

The Fifth Formula: All Effort is the synthesis of all the wide and supple Methods.

The Sixth Formula: All the method is the synthesis of self-discipline.

The Seventh Formula: The practice of all self-discipline leads to continuous union with the Self.

The Eighth Formula: All Dispensable self-disciplines are termed as Psycho-physical methods, which mean to pursue inner development with the help of outer aid, support.

The Ninth Formula: All Indispensable self-disciplines are termed as Psychic, Spiritual and Supramental methods which mean to pursue inner development without the support of any outer aid.

The Tenth formula: All Dispensable self-disciplines are used to subordinate the all Indispensable self-discipline and its indispensability is felt after the spiritual foundation is established on a secure basis.
3. The MAIN formula Of The integral Yoga
 
5 2
   

The Agenda of integral tantra yoga

First Agenda: Integral Yoga begins with the method of Vedanta to arrive at the aims of Tantra. In the integral Yoga psychical experience, especially of the kind associated with what is often called occultism and savours of the miraculous, should be altogether subordinated to spiritual truth and wait upon that for its own interpretation, illumination and sanction.

The Second Agenda: In Vedantic method the Spirit is all important means of arriving at the Shakti. In Tantrik method the Shakti is the all important means of arriving at the Spirit.

The Third Agenda: Integral Tantra Yoga of Knowledge, Dakshina Marga begins with the descent of fragment of Truth Supreme. Integral Tantra Yoga of Love, Vama Marga begins with the descent of fragment of Supreme Love.

The Fourth Agenda: Integral Yoga is a combination of Vedantic Sacrifice ‘the Brahman is offered to the Brhaman by the Brhaman’ and Vedic or Tantrik Sacrifice ‘the Shakti is offered to the Shakti by the Shakti’.
4. The integral Tantra Yoga
 
5 2
   

From puri to Puducherry

Preliminary Teaching: The stages through which the Gita has developed its preliminary teachings are that firstly, it spoke of destruction of desire and attachment and conquest of senses by stilling the mind; secondly of equality and peace; thirdly of passionless, impersonal and sacrificial action and recognition of the Supreme as the doer of all work; fourthly of inner renunciation of desire and ego preferable to the outer renunciation of life and action; fifthly, the doctrine of Avatara and the Divine birth.

Higher Teaching: The Gita’s higher teachings are that of Divine work by rising above the gunas; secondly, besides its earlier declaration that Knowledge is greater than Works, Bhakti is considered the greatest element in Yoga; thirdly the relation between Works, Knowledge and Divine Love and their synthesis as means of supreme realisation; fourthly, the vision of Universal Purusha, which ‘can be seen, known, entered into only by that Bhakti which regards, adores and loves Me alone in all things’; fifthly, the inter-relation between the multiple Soul, Kshara, immutable Self, Akshara, and the Supreme Self, Purushottama who is the Master of Works, Knowledge and Love; sixthly, Sraddha, faith, as important aid for manifestation of Para Prakriti.

The Highest Teaching: The most secret teaching of the Gita is the Knowledge of the whole Godhead, samagram mam, which can be gained by four gradations of exclusive knowledge attended with five gradations of all-inclusive knowledge, by knowing which will leave nothing yet to be known.

The Highest Teaching hinted but not developed: It has been hinted constantly in myriad terms of Vasudevah sarvamiti, the Godhead is all that is the universe and all that is in the universe, Prakritm mamikam, into My Divine nature, Prakritim me param, My supreme nature, Prakritim swam, My own nature, Prakritir jiva-bhuta, Divine Nature which has become the jiva, Madbhavam agatah, have arrived at My nature of being, daivi prakriti, Divine nature and Param bhavam, Supreme nature or the ultimate becoming, sadharmyam agatah, those who have become of like nature and law of being with the Divine; but these terminology were nowhere explained entirely. These are left as clues for greatest Spiritual developments, which can be resolved fully through ascending advance of spiritual experience.
5. from puri to puducherry
 
8 4
   

the main frame of integral yoga

The Three Basic Requisites: are of unflinching patience, absolute courage and colossal faith.

The Three Basic Inward Concentrations: are of exclusive concentration of the one object worthy of pursuit, contemplation and silencing of mind.

The Three Central secrets: are of entire consecration, constant inward remembrance of one central liberating knowledge and renounce all the inner support of central egoism.

The Three Central Dynamic Processes: are that of development of true psychic being, sublimation of human into Divine Love and elevation of mental consciousness into spiritual and Supramental plane.

The Three Central Methods: of Integral Yoga are that of  gradually intensive and purposeful working of divine force, which subsequently compels all Nature to undergo a Divine change and the Divine Power uses all life as means of world transformation.

The Three Central Principles of Integral Yoga: are derived from the three Vedantic method of knowledge; it is either a knowledge in the will working out through action or knowledge in the intellect through discernment or knowledge of the heart expressed in love and faith.

The Three Central Inner Revolutions: are that of abolition of desire, to make life an instrument and disappearance of ego.

The Three Basic or Fundamental Realisations:are that of (1) experience of Timeless, Spaceless and Silent Brahman, (2) of dissolution of self and world in the Unknowable, --Moksha, Nirvana and (3) the Source of Being and its relation with Becoming which builds a strong foundation of integral Yoga.

The Three Central Objects of integral Yoga: The object of integral Yoga must be accepted wholly by those who follow it and they are the Divinity in one Self, total discovery of the Divinity in the world and total discovery of the dynamism of some transcendent Eternal.

6. The main frame of the integral yoga
 
7 3
   

serving humanity

The Scope of helping humanity in Spiritual life: “Patriotism, cosmopolitanism, service of society, collectivism, humanitarianism, the ideal or religion of humanity are admirable aids towards our escape from our primary condition of individual, family, social, national egoism into a secondary stage in which the individual realises, as far as it can be done on the intellectual, moral and emotional level, —on that level he cannot do it entirely in the right and perfect way, the way of the integral truth of his being, — the oneness of his existence with the existence of other beings. But the thought of the Gita reaches beyond to a tertiary condition of our developing self-consciousness towards which the secondary is only a partial stage of advance.” Sri Aurobindo/CWSA/19/Essays on the Gita-136

The Necessity of Leadership: “The best, the individuals who are in advance of the general line and above the general level of the collectivity, are the natural leaders of mankind, for it is they who can point to the race both the way they must follow and the standard or ideal they have to keep to or to attain. But the divinised man is the Best in no ordinary sense of the word and his influence, his example must have a power which that of no ordinarily superior man can exercise.”  Sri Aurobindo/CWSA/19/Essays on the Gita-138

The Necessity of Spiritual Leadership: “This too the divinised man becomes in the measure of his attainment, impersonal in his personality, unbound by quality or action even when maintaining the most personal and intimate relations with men, unbound by any dharma even when following in appearance this or that dharma. Neither the dynamism of the kinetic man nor the actionless light of the ascetic or quietist, neither the vehement personality of the man of action nor the indifferent impersonality of the philosophic sage is the complete divine ideal. These are the two conflicting standards of the man of this world and the ascetic or the quietist philosopher, one immersed in the action of the Kshara, the other striving to dwell entirely in the peace of the Akshara; but the complete divine ideal proceeds from the nature of the Purushottama which transcends this conflict and reconciles all divine possibilities.” Sri Aurobindo/CWSA/19/Essays on the Gita-141

Supramental Leadership: “The Supramental man on the contrary will think more with the universal mind or even may rise above it, and his individuality will rather be a vessel of radiation and communication to which the universal thought and knowledge of the Spirit will converge. The mental man thinks and acts in a radius determined by the smallness or largeness of his mentality and of its experience. The range of the Supramental man will be all the earth and all that lies behind it on other planes of existence.” Sri Aurobindo/CWSA/24/The Synthesis of Yoga-837
7. serving humanity
 
7 3
   
 
OM TAT SAT   

Sri Matriniketan Ashram,
Managed by The Mother’s International Centre Trust,
Regd.No-146/24.11.97. Vill: Ramachandrapur, PO: Kukudakhandi-761100,
Via: Brahmapur, Dist: Ganjam, State: Odisha, India


Copyright 2009, The Mother’s International Centre Trust. All rights reserved.