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Calm—Peace—Equality
Page-2

A great wave (or sea) of calm and constant consciousness of a vast and luminous Reality—this is precisely the character of the fundamental realisation of the Supreme Truth in its first touch on the mind and the soul. One could not ask for a better beginning  or foundation—it is like a rock on which the rest can be built. It means certainly not only a Presence, but the Presence—and it would be a great mistake to weaken the experience by any non-acceptance or doubt of its character.

It is not necessary to define it and one ought not even try to turn it into an image; for this Presence is in its nature infinite. Whatever it has to manifest of itself or out of itself, it will do inevitably by its own power, if there is a sustained acceptance.

It is quiet true that it is a grace sent and the only return needed for such a grace is acceptance, gratitude and to allow the Power that has touched the consciousness to develop what has to be developed in the being—by keeping oneself open to it. The total transformation of the nature cannot be done in a moment; it must take long and proceed through stages; what is now experienced is only an initiation, a foundation for the new consciousness in which that transformation will become possible. The automatic spontaneity of the experience ought by itself to show that it is nothing constructed by the mind, will or emotions; it comes from a truth that is beyond them.

- Sri Aurobindo

                                                          

To reject doubts means control of one’s thoughts—very certainly so. But the control of one’s thoughts is as necessary as the control of one’s vital desires and passions or the control of the movements of one’s body—for the Yoga, and not for the Yoga only. One cannot be a fully developed mental being even, if one has not a control of the thoughts, is not their observer, judge, master,—the mental Purusha, manomaya purusa, säksï, anumantä, ïsvara. It is no more proper for the mental being to be the tennis-ball of unruly and uncontrollable thoughts than to be a rudderless ship in the storm of the desires and passions or a slave of either the inertia or the impulses of the body. I know it is more difficult because man being primarily a creature of mental Prakriti identifies himself with the movements of his mind and cannot at once dissociate himself and stand free from the swirl and eddies of the mind whirlpool. It is comparatively easy for him to put a control on his body; at least on a certain part of its movements; it is less easy but still very possible after a struggle to put a mental control on his vital impulsions and desires; but to sit like the Tantric Yogi on the river, above the whirlpool of his thoughts, is less facile. Nevertheless, it can be done; all developed mental men, those who get beyond the average, have in one way or other or at least at certain time and for certain purposes to separate the two parts of the mind, the active part which is the factory of thoughts and the quiet masterful part which is at once a Witness and a Will, observing them, judging, rejecting, eliminating, accepting, ordering corrections and changes, the Master in the House of Mind, capable of self-empire, sämräjya.

The Yogi goes still farther; he is not only a master there, but even while in mind in a way, he gets out of it as it were, and stands above or quiet back from it and free. For him the image of the factory of thoughts is no longer quiet valid; for he sees that thoughts come from outside, from the universal Mind or universal Nature, sometimes formed and distinct, sometimes unformed and then they are given shape somewhere in us. The principal business of our mind is either a response of acceptance or a refusal to these thought-waves (as also vital waves, subtle physical energy waves) or this giving personal-mental form to thought-stuff (or vital movements) from the environing Nature-Force.

The possibilities of the mental being are not limited, it can be the free Witness and Master in its own house. A progressive freedom and mastery over one’s mind is perfectly within the possibilities of anyone who has faith and will to undertake it.

- Sri Aurobindo

                                                          

The first step is a quiet mind—silence is a further step, but quietude must be there; and by a quiet mind I mean a mental consciousness within, which sees thoughts arrive to it and move about but does not itself feel that it is thinking or identifying itself with the thoughts or call them its own. Thoughts, mental movements may pass through it as wayfarers appear and pass from elsewhere through a silent country—the quiet mind observes them or does not care to observe them, but, in either case, does not become active or lose its quietude. Silence is more than quietude; it can be gained by banishing thought altogether from the inner mind, keeping it voiceless or quiet outside, but more easily it is established by a descent from above—one feels it coming down, entering and occupying or surrounding the personal consciousness which then tends to merge itself in the vast impersonal silence.

- Sri Aurobindo

Contd. Page 3
My fiercest masks shall my attractions bring. - Sri Aurobindo