Integral Yoga Its Nature and Significance

Author(s): G N Joshi
Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf

Page 12

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श्री पुष्करमुनि अभिनन्दन ग्रन्थ : नवम खण्ड
sible. For one's real opening to Divine one has to be free from all preferences, and receive and accept joyfully whatever comes from the Divine Will. For such a willingness one should always cherish the idea that what the Divine wils is always for his best even when the mind does not see how it is so, to accept with resignation what one cannot yet accept with gladness and so to arrive at a calm equality which is not shaken even on the surface, there may be passing movements of monetary reaction to outward happenings. If that is once firmly founded, the rest can come.
If the complete surrender the vital and physical being also have to be surrendered. For a complete opening to be effective one has to offer more and more without any reservation and without holding anything back. Similarly if one has faults and weaknesses one should hold them up before the Divine to be changed or abolished. No Judging of the Divine
One should not try to judge the working of the Divine intelligence and will, because, as Sri Aurobindo says, the ways of the Divine are not like those of the human mind, or according to our patterns, and it is impossible to judge them or to lay down for him what he shall or shall not do, for the Divine knows better than we can know. Once one admits the Divine one should do so totally, and should not place one's thinking and demands against the will of the Divine and should not entertain any idea, desire or aspiration which will not be acceptable to the Divine. The true attitude of the Sadhaka should be not to impose one's mind and vital will on the Divine but to receive the Divine's will and follow it. Divine Grace
The Divine shows his Grace to the human soul in proportion to the intensity of the aspirant for him. The human soul tries to move up and ascend to the Divine by his Tapasya which consists mainly in an earnest surrender to the Divine. When the devotee tries to ascent sincerely to the Divine, the Divine also responds to him equally and shows Grace to the aspiring soul by descending or coming down to him. As the devotee has already opened his total being the Divine finds it easy to enter him through his head and heart to the lower parts. It is difficult to say when and on whom the Grace of the Divine will dawn. It comes in different.forms. The Grace moves and works spontaneously. The Divine Grace is a power that is superior to any rule, even to the Cosmic Law. It is not indiscriminate, but it has a discrimination of its own, which sees things and persons and the right times and seasons with another Visions than that of the Mind or any other normal Power. A state of Grace is prepared in the individuals often behind thick veils by means not calculable by the mind; and when the state of Grace comes, then the Grace itself acts.
The Divine Alone and Nothing Else
When one really yearns for the Divine Grace, the sole occupation of his mind, heart and desires must be the Divine only ; one should seek the Divine alone, and nothing other than the Divine. The Divine should be invoked to take complete charge and possession of one's being, and there should be no interference by any other idea, desire and craving. If one wants the Divine quickly, absolutely, entirely, that must be the spirit of the approach, absolute all-engrossing and nothing else should be allowed to interfere with it. The spiritual cannot be one of the many different things sought by the ego for its enhancement and recreation. The Mysterious Way of the Grace
Sri Aurobindo says that the human mind is incapable of understanding the Divine reason. The Divine Grace is something not calculable, not bound by anything that the intellect can fix as a condition. It does not act in the manner of the human mind and intellect on its