The Practice of Integral Yoga through The Hand Book of
Devine ActionThe Synthesis of Yoga
Devine Transfarmation The Life Divine
Devine Transfarmation The Mother
Devine Transfarmation Savitri
Devine Transfarmation Mind Map of Integral Yoga

Sri Matriniketan Ashram Sri Aurobindo Centre
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Integral Yoga
(Reconciliation of Karma and Jnana Yoga through development of double sincerity, dvibidha Nistha.)
“A deep surrender is their (Supramental Beings) source of might,
A still identity their way to know,
Motionless is their action like a sleep.”
“A Word, a Wisdom watches us from on high,
A Witness sanctioning her will and works,
An Eye unseen in the unseeing vast;
There is an Influence from a Light above,
There are thoughts remote and sealed eternities; A mystic motive drives the stars and suns.”


“Even in our sceptic mind of ignorance
A foresight comes of some immense release,
Our will lifts towards it slow and shaping hands.”
“Happy the worlds that have not felt our (Spiritual) fall,
Where Will is one with Truth and Good with Power;”


“In each a seraph-winged high-browed Idea
United all knowledge by one master thought, (Reconciling wisdom)
Persuaded all action to one golden sense,
All powers subjected to a single power
And made a world where it could reign alone, An absolute ideal’s perfect home.”
“She reigns, inspirer of its multiple works
And thinker of the symbol of its scene.”
All knowledge ended in the Unknowable: The effort to rule seemed a vain pride of Will;”
“This Light comes not by struggle or by thought;
In the mind’s silence the Transcendent acts And the hushed heart hears the unuttered Word.”
“A strength he sought that was not yet on earth,
Help from a Power too great for mortal will,
The light of a Truth now only seen afar, A sanction from his high omnipotent Source.”
“An immutable Power has made this mutable world;
A self-fulfilling transcendence treads man’s road;
The driver of the soul upon its path,
It knows its steps, its way is inevitable,
And how shall the end be vain when God is guide?
However man’s mind may tire or fail his flesh, A will prevails cancelling his conscious choice:”
“A Light there is that leads, a Power that aids;
Unmarked, unfelt it sees in him and acts:
Ignorant, he forms the All-Conscient in his depths, Human, looks up to superhuman peaks:”
“He (flaming Pioneer) shall know what mortal mind barely durst think, He shall do what the heart of the mortal could not dare.”
“All heavenly light shall visit the earth’s thoughts,
The might of heaven shall fortify earthly hearts;
Earth’s deeds shall touch the superhuman’s height, Earth’s seeing widen into the infinite.”
“Let a great word be spoken from the heights And one great act unlock the doors of Fate.”
“All heavenly light shall visit the earth’s thoughts,
The might of heaven shall fortify earthly hearts;
Earth’s deeds shall touch the superhuman’s height, Earth’s seeing widen into the infinite.”
Immortal leader (Supermind) of her mortality,
Doer of her works and fountain of her words,
Invulnerable by Time, omnipotent,
It stood above her calm, immobile, mute.”
“A Will that without sense or motive acts,
An Intelligence needing not to think or plan,”
(Reconciliation of Jnana and Bhakti Yoga through development of double sincerity, dvibidha Nistha.)
“A happiness it brings of whispered truth;
There runs in its flow honeying the bosom of Space
A laughter from the immortal heart of Bliss,
And the unfathomed Joy of timelessness,
The sound of Wisdom’s murmur in the Unknown And the breath of an unseen Infinity.”
“An inner happiness abode in all,
A sense of universal harmonies,
A measureless secure eternity
Of truth and beauty and good and joy made one.”
“A Heart was felt in the spaces wide and bare,
A burning Love from white spiritual founts
Annulled the sorrow of the ignorant depths;
Suffering was lost in her immortal smile.
A Life from beyond grew conqueror here of death;
To err no more was natural to mind;
Wrong could not come where all was light and love.”                            
“All that denies (Supreme Love) must be torn out and slain
And crushed the many longings (of desire Soul) for whose sake
We lose the One (Divine) for whom our lives were made.
Now other claims (of desire Soul) had hushed in him their cry:
Only he longed to draw her presence and power
Into his heart and mind and breathing frame;
Only he yearned to call for ever down
Her healing touch of love and truth and joy
Into the darkness of the suffering world.
His soul was freed and given to her alone.”
A word, a laughter, sprang from Silence’ breast,
A rhythm of Beauty in the calm of Space,
A knowledge in the fathomless heart of Time.”
“A new creation from the old shall rise,
A Knowledge inarticulate find speech,
Beauty suppressed burst into paradise bloom,
Pleasure and pain dive into absolute bliss.”
All-Knowledge wrap one mind in seas of light,
All-Love throb single in one human heart.”
“In the harmony of an original sight
Delivered from our limiting ray of thought,
And the reluctance of our blinded hearts
To embrace the Godhead in whatever guise,
She saw all Nature marvellous without fault.”
“Each feeling was the Eternal’s mighty child
And every thought was a sweet burning god.”

(Reconciliation of Bhakti and Karma Yoga through development of double sincerity, dvibidha Nistha.)

“Her eternal Lover is her action’s cause;
For him she leaped forth from the unseen Vasts
To move here in a stark unconscious (seemingly false) world.”
“Mute in the fathomless passion of his will
He outstretched to her his folded hands of prayer.”
“Nothing could satisfy but its delight:
Its (Supreme Self’s) absence left the greatest actions dull,
Its presence made the smallest (action) seem divine.”
“Immortal yearnings without name leap down,
Large quiverings of godhead seeking run
And weave upon a puissant field of calm
A high and lonely ecstasy of will.”

(Reconciliation of Karma, Jnana and Bhakti Yoga through development of triple sincerity, tribidha Nistha.)

“Our instruments have not that greater light,
Our will tunes not with the eternal Will,
Our heart’s sight is too blind and passionate.”
“Even in our sceptic mind of ignorance
A foresight comes of some immense release,
Our will lifts towards it slow and shaping hands.
Each part in us desires its absolute.
Our thoughts covet the everlasting Light,
Our strength derives from an omnipotent Force,
And since from a veiled God-joy the worlds were made
And since eternal Beauty asks for form
Even here where all is made of being’s dust,
Our hearts are captured by ensnaring shapes,
Our very senses blindly seek for bliss.”
“There every thought and feeling is an act,
And every act a symbol and a sign,
And every symbol hides a living power.”
“In knowledge to sum up omniscience,
In action to erect the Omnipotent,
To create her Creator here was her heart’s conceit,
To invade the cosmic scene with utter God.”
“In a high state where ignorance is no more (SAT), (Jnana Yoga)
Each movement is a wave of peace and bliss (ANANDA), (Bhakti Yoga)
Repose God’s motionless creative force (CHIT), (Karma Yoga)
Action a ripple in the Infinite
And birth a gesture of Eternity.”
“In that high realm where no untruth can come,
Where all are different and all is one,
In the Impersonal’s ocean without shore
The Person in the World-Spirit anchored rode;
It thrilled with the mighty marchings of World-Force,
Its acts were the comrades of God’s infinite peace.”
“Abolished is the burdening need of life:
Thought falls from us, we cease from joy and grief;
The ego is dead; we are freed from being and care,
We have done (sadhana) with birth and death and work and fate.”
“The moment’s thought inspired the passing act.
A word, a laughter, sprang from Silence’ breast,
A rhythm of Beauty in the calm of Space,
A knowledge in the fathomless heart of Time.”
“Too little the strength (tamas) that now with us is born,
Too faint the light (sattwa) that steals through Nature’s lids,
Too scant the joy (rajas) with which she buys our pain.”
“In anguish we labour that from us may rise
A larger-seeing man with nobler heart,
A golden vessel of the incarnate Truth,
The executor of the divine attempt
Equipped to wear the earthly body of God,
Communicant and prophet and lover and king.”
“Thy mind’s light (sattwa) hides from thee the Eternal’s thought,
Thy heart’s hopes (rajas) hide from thee the Eternal’s will,
Earth’s joys (tamas) shut from thee the Immortal’s bliss.”
“The Unseen’s eye that looks at the unseen,
When Light with a golden ecstasy fills his brain
And the Eternal’s wisdom drives his choice
And eternal Will seizes the mortal’s will.”
          “Sri Aurobindo had already realized in full two of the four great realizations on which his Yoga and his spiritual philosophy are founded. (1) The first he had gained while meditating with the Maharastrian Yogi Vishnu Bhaskar Lele at Boroda in 1908; it was the realization of the silent spaceless and timeless Brahman gained after a complete and abiding stillness of the whole consciousness and attended at first by an overwhelming feeling and perception of the total unreality of the world, though this feeling was disappeared after his (2) second realization which was that of the cosmic consciousness and of the Divine as all beings and all that is, which happened in the Allipore jail and of which he has spoken in his speech at Uttarapara. To the other two realizations, (3) that of the supreme Reality with the static and dynamic Brahman as its two aspects and  (4) that of the higher planes of consciousness leading to the Supermind he was already on his way in his meditations in the Alipore jail.”
Sri Aurobindo

             Integral Yoga is the synthesis of all the wide and supple Methods of All Nature pursued by exclusive Spirituality of later Vedantic ascetics, the exclusive worshipper of the Being, the Brahman, the Ishwara and the synthetic Spirituality of Tantrics, the exclusive worshipper of the Energy, the Consciousness, the Divine Mother, the Ishwari and the comprehensive Spirituality of the ancient Vedantic Seers who work out  passive and active relation between the Purusha and Prakriti in Ignorance, Ishwara and Shakti relation in Spiritual plane, Jnana, and Brahman and Maya relation in Supramental plane, Vijnana, resulting in Ananda. The later Vedantic doctrine of exclusive union of Soul with the immutable Spirit is extended in the Gita’s teachings of comprehensive union of Soul with the Purushottama Consciousness. In Tantric doctrine the highest realisation of liberation of later Vedanta is dynamised and it reconciles the two poles of Being, Purusha and Nature, Prakriti and includes four elements of purification, Suddhi, liberation, Mukti, perfection, Siddhi, andDelight, Bhukti. Its teaching of compelling enemy of Spiritual life to become means of richer Spiritual conquest is more bold and forceful than the Spiritually profound and subtle synthesis of the Gita. In ancient Vedanta, this later Vedantic and Tantric method are further integrated. When the Prakriti, the Ishwari, the Maya and the Chit are self absorbed in the conscious existence of the Purusha, the Ishwara, the Brahman and the Sat respectively, there is rest, the passive silence, the Nirvana, the realisation of Oneness. When the Purusha, the Ishwara, the Brahman, the Sat pour themselves out in the action of the Prakriti, the Ishwari, the Maya, the Chit respectively then there is action, creation, manifestation of Love, Beauty and Ananda in Ignorance, exclusive Knowledge, comprehensive Knowledge and supreme Knowledge respectively. Integral Yoga proposes triple realisations that (1) of realisation of absolute Divinity by activation of Soul, (2) of transformation and Divinisation of whole Nature and (3) of unification and reconciliation of these highest aspirations through which Divine gives happy completeness of Purusha, Ishwara, Brahman and Sat with Prakriti, Shakti, Maya and Chit respectively. So the inspiring motive of integral Yoga is the largest development of Spiritual Being, Spiritual Power of Nature and the dual Divine relation in the shortest way and shortest time.

             Integral Yoga is primarily swift Spiritual evolution meant for few developed Souls and secondarily slow collective evolution of Nature meant for large number of developing Souls; its method is primarily Psychic, Spiritual and Supramental and secondarily Psycho-physical; its centre of action is primarily through direct Divine contact from a Divine Centre and secondarily through indirect or intermittent Divine Contact from a moderate Spiritual Centre. This Yoga is primarily ‘Yoga of Self-perfection’ of developed Souls and secondarily Karma, Jnana and Bhakti Yoga of developing and developed Souls. Out of these triple paths, integral Yoga is primarily Karma Yoga and secondarily the subordinate action of Jnana and Bhakti Yoga. Integration comes by reconciliation of triple Yoga and practice of the fourth ‘Yoga of Self-perfection.’ The Consciousness in which an integral Yogi is established is primarily waking trance or entry into multiple subtle bodies/koshas in waking state and secondarily dream trance, sleep trance and absolute trance of Turiya, ‘to which few can attain and from which not all can return’ to the body.

The Synthesis of Yoga:
             This book is the outcome of Sri Aurobindo’s concentrated Sadhana extending over four decades at Pondicherry in complete seclusion.
             The Synthesis of Yoga is basically a book which culminates with Yoga of Self-perfection which is activated after synthesis of central truth of all the traditional schools of Yoga or after one is thoroughly established in Karma, Jnana and Bhakti Yoga. Or the Yoga of Self-Perfection is regarded as the extension of three paths of Works, Knowledge and Love, and here thirty-six exclusive siddhis and forty-six sub-siddhis are concentrated followed by all-inclusive siddhis in the Supramental plane. As Yoga of Self-Perfection is an incomplete exercise of Sri Aurobindo, so more experience in these lines are explored in Savitri, The Life Divine and the Mother’s Agenda.

               The highest secret, hinted in The Synthesis of Yoga, is identified as the basis of its self-exceeding. First it declared that the synthesis is possible not by including all the methods of traditional Yoga schools but by discovering their central secrets, central faith, central dynamic process and directing them to move towards the Source, the Sachchidananda. So an evolution of integral method is recommended in which all the faculties related with integral perfection is included. Integral method itself is a progressive and evolving method which are initially dynamised with the three Purushas, that of Psychic, Spiritual and Supramental Being and finally a more comprehensive approach of entering all the planes of Consciousness through the ten Purushas that of Inconscient, Subconscient, Physical, Vital, Lower Mental, Psychic, Higher Mental or Spiritual, Universal, Supramental and Bliss Self. The uncovering of the ten Purushas and perfection of their encircling ten koshas, sheaths, subtle bodies are the subject of our final concern. The Synthesis of Yoga has hinted that we are surrounded with many subtle bodies but never got the opportunity to develop them elaborately. It also hinted about the absolute trance into which few can enter but all cannot return to earthly existence.  The other criteria and utility of absolute trance in Integral Yoga was beyond its scope. It spoke elaborately about exclusive concentration to which all traditional schools of Yoga lean but developed little about Integral Concentration in which Integral Yoga must proceed and still less developed about the intermediate stairs between exclusive and Integral Concentration. Similarly it maintains silence or hinted little about intermediate planes of Consciousness like Higher Mind, Illumined Mind and Overmind and proposes to leap from ordinary mind to Intuition and from Intuitive mind to Supermind. So the study and practice of The Synthesis of Yoga will be considered incomplete without similar study and practice of its three complementary books, The Life Divine, The Mother and Savitri in which many of the uncovered realms of Consciousness are restated, systematized, extensively developed and made available for further exploration to the human race.

             The thirty-six siddhis are: samata, shanti, sukha, hasya, viryam, shaktih, chandibhavah, sraddha, Jnanam, trikaladristih, samadhi, vyapti, prakamya, aisvarya, isita, vasita, mahima, laghima, anima, garima, arogyam, utthapana, saundaryam, vividhanandah, krishnah, kali, kamah, karma, sarvam brahma, anantam brahmah, jnanam brahmah, anandam brahmah, suddhi, mukti, bhukti and siddhi.

            The forty-six sub-siddhis are: titiksa, udasinata, nati, rasah, pritih, anandah, jnanalipsa, jnanaprakasho, brahmovarcasyam, sthairyam, abhayam, sahasam, yasolipsa, atmaslagha, danam, vyayah, kausalam, bhogalipsa, kamah, prema, dasyalipsa, atmasamarpanam, mahattva-bodhah, balaslagha, laghuta, dharanasamarthyam, purnata, prasannata, samata, bhogasamarthya, snigdhata, tejahslagha, kalyanasraddha, premasamarthyam, visuddhata, prakasah, vichitrabodhah, jnana dharanasamarthya, saktyam, bhagavati, dristih, srutih, smritih, pratibodha, vrutte tu karmani, satyadharma.

The Life Divine:
             This is a book in which highest hinted truth of The Synthesis of Yoga is further developed or this is a book in which hierarchies of Consciousness is explored which is necessary for the fullness and perfection of Being, Nature and Life. 

             In The Life Divine, the knowledge hinted but not sufficiently developed in The Synthesis of Yoga is restated again, with greater intensity, finer precision, larger universal approach and clearly spelt hierarchies between the Matter and the Spirit, seven-fold Ignorance and seven-fold Integral Knowledge, Exclusive Concentration and Integral Concentration, Separative Knowledge by indirect contact and Knowledge by Identity, Higher Mind and Supermind, Inconscient self and Bliss self; gives us ample opportunity to go beyond Buddha, Shankara and the Gita; defines Religion and Occultism in their evolutionary context and possible emergence of Divine community, for the wider and total benefit of the humanity.

The Mother:
             The Mother book aims at possession of tantric objective of dynamic Divine Shakti with the help of Vedantic method. The Vedantic method of Karma, Jnana and Bhakti Yoga have been restated in new terms and combinations of fivefold methods that of aspiration, rejection, surrender, faith and sincerity. Where first three are utilized to enter union with the static Divine and last three are meant to experience dynamic Divine union. And consecration is divided into two types that of Purusha Yajna and Prakriti Yajna. Faith is also divided into two parts that of ascending faith and descending faith or the faith that helps in the ascent of the Soul and faith that prolongs the descent of Shakti.

            The first chapter of The Mother book gives importance to discernment of truth from falsehood and acceptance of the former by the rejection of the latter is the starting point of all Yoga. The second chapter gives importance to the psycho-spiritual Vedantic method to enter partial static and dynamic union with the Divine. The third chapter insists on integration of this Divine union through faith, sincerity and surrender. The fourth chapter stresses on acceptance and utilisation of the Money power for the Divine Work. The fifth chapter hints the essence of Karma Yoga and attainment of dynamic oneness with the Divine Mother. The sixth chapter develops contact with the four mediatrix Mother Powers which is identified as extension of Yoga of Self-perfection hinted in The Synthesis of Yoga. This is also the supreme mystery, the Gita has hinted as four powers of Manu,chatvaro manabasthata’61but never developed. The method of self-discipline proposed by The Mother book is simple but its objective is difficult to realise and there are still many missing links that will connect the static and dynamic Divine. It proposes to initiate transformation of Nature with the aid of Purusha Yajna and intensify this action by Prakriti Yajna.


            Human love is defined as an exclusive dual enjoyment and a fragile happiness between the lover and the beloved in their heart’s secret chamber by an entire separation from the World, the Self and the God; whereas in the Divine Love this exclusive enjoyment excludes neither the World, nor the Self, nor the God and could deliver mental, vital and physical love from their utter deficiencies. The heart that yearn Soul slaying human love will be tired within one hour, unable to feel it in a continuous way whereas the Soul saving Divine love is tireless in its nature and can be experienced through all eternity. The transformation of transient unstable vital enjoyment of human love into eternal Divine Love is the prerogative of a developed Soul through practice of mutual self-giving, an interfusion of inner substance, vision through identity, by rapturous fusion of two Souls into one body of the God followed by similar fusion of two bodies into one Soul of God. The former is the Psychic experience of ‘wedding of the eternal Lord and Spouse’ in waking trance and the latter is its extension of Spiritual experience of ‘Wedded to all he had been, became himself’ in dream and sleep trance. Or in integral Yoga, exclusive Psychic Divine Love begins with the Soul’s union (Jivatma) with the Divine (Paramatma) and here one could love without return for love and could live without the attraction of mental imitations and without the aid of human lover. This Psychic Love cannot keep itself satisfied with the highest intensities of exclusive enjoyment; it calls down entire truth of Divine Love in Spiritual plane; which is universal, includes all the worlds and worlds beyond to be possessed by the intensities of Supreme Ananda. The nature of highest Divine Love is all inclusive, all embracing, all compassionate, universal, eternal, absolute immobility and unparalleled intensity of absolute vibration. In order to keep Divine Love unalloyed, warm and homogenous vibratory mass it must search truth in close proximity with the Divine union in Personal, Impersonal, Universal and Transcendent plane.

            Savitri reminds us constantly that the Divine Love is ‘the heavenly seal of the Supreme’ or a sealed book for developing Soul or integral Yoga for beginner because the inability to conquer the greatest trouble of vital and emotional impurities drags him down towards the profanation of the Spiritual mysteries, the loss of their truth and significance and corruption of the purity of its motive resulting in the Spiritual fall on the Eternal’s road, ‘Forfeiting the spirit’s lonely chance in Time.’ Savitri further recognises all gross physical and vital enjoyment as the wine of desire whose cupbearer is Death, Yama and one who begins the initial effort to conquer death must abstain himself from all objective enjoyment and disrupt and dislodge by the Soul’s force his past ordinary life that stands as a block on the immortal’s road. After rejecting desire he will further abandon social duty, religious activity, family obligation and influence, profession, serving the nation and humanity. The child Soul or infant-Spirit needs these inferior attractions badly in his growth so long as they are not in conflict with his higher Spiritual pursuit, but they drop in the ripened Soul. Few prepared Souls through their thousand years of birth history can call down the Supreme’s descent and hold Love’s nectar wine in their earthly vessel. For developed Soul, the Divine Love is identified as the most powerful of all redeeming and creative forces, most frontally active in his earthly life and the greatest force for transforming Nature and does not submit to the law of earthly attachment and death. 

             The central truth of The Synthesis of Yoga is (Vedantic) consecration which is defined as Prakriti’s submission to Purusha. The central truth of The Life Divine is Consciousness whose static form is identified as Purusha and dynamic form is identified as Prakriti. The central truth of The Mother book is Faith, Sraddha, which is defined as Purusha is pouring down its Divine attributes into the Prakriti. The central truth of Savitri is Divine Love which is the outcome of the Purusha’s Divine union with Prakriti. The central truth of Integral Education (a utilitarian aspect of Integral Yoga) is concentration, samyama, which is activated when Prakriti sincerely leans around Purusha. The above relation of Purusha and Prakriti in ignorance is intensified and universalized in Ishwara-Shakti union in Knowledge, Jnana, Brahman-Maya union in the comprehensive Knowledge, Vijnana and Sat-Chit union in the Unmanifest Sachchidananda.
            So submission of finite dynamic consciousness to infinite static consciousness is defined as (Vedantic) surrender. Consciousness is a self-aware force of existence extended from Inconscient Sheath to Bliss Sheath. Sraddha is the pouring down of Divine attributes of infinite Static consciousness into finite dynamic Consciousness. Divine Love labours as Consciousness force in the depth of Inconscient Sheath and exults as Consciousness force, Chit Shakti in the height of Bliss Sheath. Integral Education (a utilitarian aspect of Integral Yoga) proceeds ahead with effort, askesis and tapasya which is defined as concentration power of consciousness. This concentration grows in ascending order with Purusha’s union with Prakriti, Ishwara’s union with Shakti, Brahman-Maya union and union of unmanifest Sat and Chit.    


The practice of integral yoga through the hand book of the synthesis of yoga

The First Condition of Practice of Integral Yoga: The written truth or the Shastra of Integral Yoga ‘must provide infinite liberty in the receptive human soul’ towards its constant renovation, revivement and restatement by fresh in streaming of the Spiritual experience and descended knowledge instead of formulating the rigidity of a strict and precise mental rule. It accommodates the fixed injunctions of ancient Vedantic Scriptures for a liberated spirit which is no more than a provisional solution for tiding over the transition from ascension of life in the world to a life in the Transcendent.

The Second Condition of Practice of Integral Yoga: The revolution attempted in Integral Yoga cannot obstruct the eternal onflow of Divine wisdom through erection of absolute standard but this can be substituted by temporary higher and higher standards as long as they are helpful to integrate the Divine call, the Divine union and the Divine transformation.

The Third Condition of Practice of Integral Yoga: After the Law one experiences the Liberty, after the personal, the general, the universal standards one enters the impersonal plasticity, the divine freedom, the standardless Spiritual and Supramental mode of working and the unwalled wideness of the infinite Consciousness. In a Divine Government he will be identified with the individual, collectivity, humanity and the Divine only through the divine Consciousness without subjection to the mental standard.

The Fourth Condition of Practice of Integral Yoga: And lastly we must be aware of the injunction issued in Integral Shastra that ‘object of the integral Yoga must be accepted wholly by those who follow it’. And thisentire definition of the aim of integral Yoga’ does not exclude the entire knowledge of its method and the entire awareness of possible danger and distraction of this path leading to the success in Yoga.
1. The Practice of Integral Yoga through The Synthesis of Yoga
2. questions of the Synthesis of Yoga
3. The Central Truth of The Synthesis of Yoga

The practice of integral yoga through the hand book of the life divine

The First Condition of Divine Life: This world is real precisely because it consists of an observing consciousness and an objective reality and the world action cannot proceed without the witness because the universe exists only in or for the Consciousness that observes and has no independent reality. The individual can be a centre of the whole universal Consciousness and world transcending Consciousness superior to all cosmic existence and the form of the universe is occupied by the entire immanence of the Formless and Ineffable. So to exist and an out-flowering of life by expansion and elevation of Consciousness is a first condition of the Divine life.

The Second Condition of Divine Life: The second condition of the Divine life is to possess and govern the dynamic condition of becoming from an inner eternity of Being and its outcome is the Spiritual self-possession, self-mastery and the manifestation of Divine miracle.

The Third Condition of Divine Life: Out of this living a third condition evolves which insists to withdraw from the absorption of material preoccupation, not by rejecting or neglecting life in the body but by a constant living on the inner and higher planes of Consciousness by an ascent and stepping back inward; both these movements are necessary in order to elevate life from the transient life from moment to moment into the eternal life of our immortal Consciousness.

The Fourth Condition of Divine Life: The fourth condition of Divine life is the widening of our range of Consciousness, field of action in time and a taking up and transcending of the existing state of our mental, vital and corporeal consciousness and consider them as the instrument and minor outward formation of the Self. Thus in reality the world lives in us, thinks in us, formulates itself in us; but we imagine and misunderstand that it is we who live, think, formulate separately by ourselves and for ourselves and we claim the universal forces that act in us as our own.

The Fifth Condition of Divine Life: In the last condition of Divine living, the Consciousness is at once aware of the Law, Right and Truth of the Individual and All and the two become consciously harmonised in a mutual unity, One knowing itself as the Many and the Many knowing themselves as the One, life obeys the law of Unity and yet fulfils each thing in the diversity according to its proper rule and function; in this Divine Life all the individuals live at once as one conscious Being in many living Souls, one power of Consciousness in many minds, one joy of force in many lives, one reality of Delight fulfilling itself in many hearts and bodies. An integral evolution of Consciousness in Matter in a constant developing self-formation till the form reveals and manifests the indwelling Spirit is then the central significant motive of our terrestrial existence.

1. The Practice of Integral Yoga through The Life Divine
Integral Yoga Integral Yoga
2. questions of the life divine
Integral Yoga Integral Yoga
3. The Central Truth of The Life Divine
Integral Yoga Integral Yoga

The practice of integral yoga through the hand book of The mother

The Supreme Word of The Mother: The Power of Consecration has to replace the power of Tapasya and The Mother’s power alone can rend the lid and bring down into the world of Ignorance, Falsehood, Suffering and Death the unending Light, Truth, Immortal’s Ananda and the Life Divine.

The Supreme Method of The Mother: For transformation of Nature Prakriti Yajna or Vedic sacrifice is considered more important than Purusha Yajna or Vedantic sacrifice. Both methods are to be combined for effective transformation though for beginners of sadhana, Vedantic sacrifice is considered indispensable. So The Mother book proposes a safe and secured Vedantic method of self-discipline in order to arrive at the Tantric/Vedic aim.

The Supreme Siddhi or Perfection of The Mother: The highest Supramental Force is permeating from above the head, below the feet and all around and awake in the body the Supreme Love and Ananda.          

The Supreme Grace of The Mother: The Supreme Grace will act only when the four conditions are simultaneously satisfied in Integral Concentration that of (1) total and sincere surrender, (2) exclusive self-opening to the Divine Power, (3) constant and integral choice of descending Truth and (4) constant and integral rejection of falsehood of mind, vital and body.
1. The Practice of Integral Yoga through The Mother
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2. the questions of the mother book
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3. The Central Truth of The Mother
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The practice of integral yoga through the hand book of savitri

Our Relation with Savitri: Savitri book written by Sri Aurobindo gives the detail account of Supramentalised Psychic Mother who lives very close and intimate to our heart centre. She is also hinted as Psychic and Spiritual Mother. We enter direct contact with her in the heart centre after our Psychic being or Kshara Purusha opens. This relation is intensified and perfected when Psychic being is Spiritualised and Supramentalised.

The Starting Point of Savitri’s Yoga: The starting point of Savitri’s Yoga is identified as to detect first what is impure or pervert in our Nature and persistently reject it. Our relation with the Divine Mother is conditional. When we are touched and possessed by impurity and perversion of the surrounding world and Subconscient lower Nature she goes very far from us and when we keep ourselves untouched and virgin in our mind, vital and body, she is very close and intimate to us.   

The Supreme Word of Savitri: Those who wear the face of Satyavan receive Savitri’s full Shakti, Grace, Love, Care, Protection and transformation of Nature.

The Supreme Method of Savitri: To annul herself so that the Supreme alone may exist.

The Supreme Perfection of Savitri: Truth Supreme is the highest Siddhi of Savitri book by which Death can be transformed and final victory of cellular transformation is attained
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The Message of Savitri

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3. The Practice of Integral Yoga through Savitri
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4. king aswapati's yoga
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5. satyavan's yoga
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6. savitri's yoga
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The Central Truth of Savitri

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The Questions Raised by Death

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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

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