About the Triple Transformation:

[Guest guest]

Heloo, I am a newcomer of Sri Aurobindo and I am interested in

Integral Yoga.

I own two books of his, which are "The Life Divine" and "Savitri,"

both are what I am reading right now. I know almost everything on

supramentalisation due to the former book yet I do now know how to do

so. Due to my current situation I have not the funds for the yoga

books of Sri Aurobindo. So all those able to give me a crashcourse on

Integral yoga and its practice, I would appreciate it.

[Guest guest]

, "theseraphicbeing"

<elguapo_marco_2008 wrote:

>

> Heloo, I am a newcomer of Sri Aurobindo and I am interested in

> Integral Yoga.

> I own two books of his, which are "The Life Divine" and "Savitri,"

> both are what I am reading right now. I know almost everything on

> supramentalisation due to the former book yet I do now know how to

do

> so. Due to my current situation I have not the funds for the yoga

> books of Sri Aurobindo. So all those able to give me a crashcourse

on

> Integral yoga and its practice, I would appreciate it.

 

Welcome dear marco to our Satsang!!!

 

First of all let me congratulate you on your selection of Shri

Aurobindo as guru. In this era of kaliyug, there are very rare who

really understand his philosophies..which are actually for future

evolution of Spiritual human beings. But as per Nature's design there are some advanced soul now who are working for this transformation.

 

Please remember that "Crash Course" is a westner idea and there is actually no magic which can be used to become a yogi at once. It is a life-long practice and it may take many births even to reach at the next stage.

 

But once started, this transformation can not be stopped and it

takes us to higher planes...but slowly...so you have to be patient. I will try to write what Shri Aurobindo stated about Triple

Transformtion, the practical aspect of this. I would be posting every now and then the on this.

 

Triple Transformation

=======================

 

 

The first process of Purna Yoga is to the sankalpa of atamsamarpana

(vow of complete surrender). Put yourself with all your heart and all your strength into God's hand. Make no conditions, ask for nothing, not even for siddhi in the yoga, for nothing at all except that in you and through you his will may be directly performed.

 

To those who demand from him, God gives what they demand, but to those who give themselves and demand nothing, he gives everything that they might otherwise have asked or needed and in addition he gives himself and the spontaneous boons of his love.

 

The Second process is to stand aside and watch the working of the

divine power in yourself. This working is often attended with

disturbance and trouble in the system, therefore faith is necessary,

though perfect faith is not always possible at once; for whatever

impurity is in you, harboured openly or secretly lurking, is likely to rise at first and be repeated so long as it is not exhaustively swept out and doubt in this age is an almost universal impurity.

 

But even when doubt assails, stand by and wait for it to pass,

availing yourself if possible of the satang of those who are already

advanced on the path, but when that is absent, still holding fast to the principle of the yoga, self-surrender. When distressed within or assailed from without, remember the words of the Gita :

 

"By giving thyself up in heart and mind to Me thou shalt cross

over all difficulties and perils by my grace.

 

he third process of Purna Yoga is to perceive all things as God.

First as a rule, in the process of knowledge once comes to see

pervading all space and time one divine impersonal Existence, Sat

Atman, without movement, distinction or feature, santam alaksnam, in

which all names and forms seem to stand with a very doubtful or a very

minor reality. In this realisation the One may seem to be the only

reality and everything else, Maya, a purposeless and inexplicable

illusion.

 

But afterwards, if you do not stop short and limit yourself by the

impersonal realisation, you will come to see the same Atman not only

containing and supporting all created things, but informing and

filling them, and eventually you will be able to understand that even

the names and forms are Brahman. You will then be able to live more

and more in the knowledge which the Upanishadas and the Gita hold up

as the rule of life; you will see the self in all existing things and

all existing things in the self; you will be aware of all things as

Brahman, Sarvam khalividam brahma. But the crowing realisation of

this yoga is when you become aware of the whole world as the

expression, play or Lila of an infinite divine personality, when you

see in all, not the impersonal sat atman which is the basis of

manifest existence-although you do not lose that knowledge- but Shri

Krishna who at once is, bases and transcends all manifest and un-

manifest existence, avayakto vyaktat parah.

 

For behind the sat atman is the silence of the Asat which the

Buddhists call void or Sunyam and beyond that silence is the Pratpara

Purusha. It is he who has made this world out of his being and is

immanent in and sustains it as the infinite-finite Ishwara, ANANTA AND

SANTA, SHIVA AND NARAYANA, SHRI KRISHNA AND LILAMAYA WHO DRAWS ALL OF

US TO HIM BY HIS LOVE, COMPELS ALL OF US BY HIS MASTERIES AND PLAYS

HIS ETERNAL PLAY OF JOY AND STRENGTH

 

It is not only in things animate but in things inanimate also that we

must see Narayana, experience Shiva throw our arms around Shakti.

When our eyes, that are now blinded by the idea of matter, open to the

supreme light, we shall find that nothing is inanimate, but all

contains, expressed or unexpressed, involved or evolved, secret or

manifest or un-manifest, matter, life mind, bliss, divine force and

being ...in all the things the personality of God.

 

(will continue.....)

 

with love

 

Baba