Brief Overview

(Compiled from the writings of Sri Aurobindo and the Mother)

Integral Yoga

It is the way of a complete God-realisation, a complete Self-realisation,
a complete fulfillment of our being and consciousness, a complete transformation of our nature – and this implies a complete perfection of life here and not only a return to an eternal perfection elsewhere.1

Vision

The teaching of Sri Aurobindo starts from that of the ancient sages of India that behind the appearances of the universe there is the Reality of a Being and Consciousness, a Self of all things one and eternal. All beings are united in that One Self and Spirit but divided by a certain separativity of consciousness, an ignorance of their true Self and Reality in the mind, life and body. It is possible by a certain psychological discipline to remove this veil of separative consciousness and become aware of the true Self, the Divinity within us and all.

Involution

Sri Aurobindo’s teaching states that this One Being and Consciousness is involved here in Matter.

Evolution

Evolution is the method by which it liberates itself; consciousness appears in what seems to be inconscient, and once having appeared is self-impelled to grow higher and higher and at the same time to enlarge and develop towards a greater and greater perfection. Life is the first step of this release of consciousness; mind is the second; but the evolution does not finish with mind, it awaits a release into something greater, a consciousness which is spiritual and supramental. The next step of the evolution must be towards the development of Supermind and Spirit as the dominant power in the conscious being. For only then will the involved Divinity in things release itself entirely and it become possible for life to manifest perfection.2

Foundation

There are two main things to be secured as the foundations of sadhana — the opening of the psychic being [evolutionary soul within] and the realisation of the Self above. For the opening of the psychic being, concentration on the Mother and self-offering to her are the direct way. The growth of Bhakti which you feel is the first sign of the psychic development. A sense of the Mother’s presence or force or the remembrance of her supporting and strengthening you is the next sign. Eventually, the soul within begins to be active in aspiration and psychic perception guiding the mind to the right thoughts, the vital to the right movements and feelings, showing and rejecting all that has to be put away and turning the whole being in all its movements to the Divine alone. For the self-realisation, peace and silence of the mind are the first condition.3

Method

You have only to aspire, to keep yourself open to the Mother, to reject all that is contrary to her will and to let her work in you – doing also all your work for her and in the faith that it is through her force that you can do it. If you remain open in this way the knowledge and realisation will come to you in due course.4

In this yoga all depends on whether one can open to the Influence or not. If there is a sincerity in the aspiration and a patient will to arrive at the higher consciousness in spite of all obstacles, then the opening in one form or another is sure to come. But it may take a long or short time according to the prepared or unprepared condition of the mind, heart and body; so if one has not the necessary patience, the effort may be abandoned owing to the difficulty of the beginning. There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness; one can concentrate also in the head or between the eyebrows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.5

Divine Mother

The Mother is the Consciousness and Force of the Divine
– or, it may be said, she is the Divine in its consciousness-force.6

The Aim

A Divine perfection of the human being is our aim.7

A divine life in a divine body is the formula of the ideal we envisage.8

To be a Yogi, a Sannyasi [Monk], a Tapaswi [Ascetic] 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.9


References:

  1. Essays Divine and Human, Page: 358
  2. CWSA Vol. 36, Autobiographical Notes, Page: 547
  3. CWSA Vol. 30, Letters on Yoga-3, Page: 320
  4. CWSA Vol.32, The Mother: with Letters, Page: 154
  5. CWSA Vol.32, The Mother: with Letters, Page: 107
  6. CWSA Vol.32, The Mother – with Letters, Page: 65
  7. CWSA Vol. 23-24, The Synthesis of Yoga, Page: 616
  8. CWSA Vol.13, Essays in Philosophy and Yoga, Page: 536
  9. CWSA Vol. 36, Autobiographical Notes, Page: 368