ખરી ખરી શોધ!

નિર્જીવ, સજીવ ન કંઈ વામણું!

દર મધ્યે વસે પ્રભુ કેરું પારણું. 

બસ! સુશુપ્ત શ્વસે, મૂક ધારણું.

સ્વ જગવી, રહે એને જગાવવું.

ખોજમાં પછી બ્રહ્માંડ મળી આવતું,

પોતીકી, ખુદ થકી, સ્વ- રૂપાવતું.

સ્વ-શોધ ખૂંદે આત્માનું પગેરું,

મસ્તિષ્ક ઊર્ધ્વે જેનું સરનામું.

એ દ્વિચક્રી વાહન પ્રયાણ માંડતું,

સ્વ થી આત્મા. હવે, અનંત તણું. 

નિરંતર સમર્પિત શાંત અભીપ્સુ,

પ્રાગટ્ય પામે જે છે સમસ્ત વહેણું.

યુગોથી પ્રતિપાદીત છે જે વહેતું 

અનુભૂતિમાં મળતું એ નજરાણું.

જીવન બની રહે પછી એ તેજવંતુ

સમસ્તમાં સમસ્ત બની બિરદાવતું.

ખરી ખરી શોધ! અલભ્ય મર્માળુ!

અહો, પરમોચ્ચ! પરમત્વ કે પરમાણું!

સર્વે વસે સમત્વ...સપ્રમાણ સમગ્ર...

પ્રણામ પ્રભુ!

'મોરલી'

સપ્ટેમ્બર, ૨૦૧૮

“When we have once got rid of our confinement to this lower status, we are apt to seize on the other side of the same erroneous relation between self and world; we tend to regard this eternity which we increasingly are in which we live as the sole reality and begin to look down from it upon the world and man as a remote illusion and unreality, because that is a status quite opposite to our new foundation in which we no longer place our roots of consciousness, from which we have been lifted up and transfigured and with which we seem to have no longer any binding link.”

“But the self and the world are in an eternal close relation and there is a connection between them, not a gulf that has to be overleaped. Spirit and material existence are highest and lowest rung of an orderly and progressive series. Therefore between the two there must be a real relation and principle of connection by which the eternal Brahman is able to be at once pure Spirit and Self and yet hold in himself the universe of himself; and it must be possible for the soul that is one with or in union with the Eternal to adopt the same poise of divine relation in place of our present ignorant immersion in the world.”

“For integral self-possession we must be one not only with the Self, with God, but with all existences.”

“This is the realization which the ancient Vedantins spoke of as seeing all existences in the self and the self in all existences; and in addition they speak of the crowning realization of the man in whom the original miracle of existence has been repeated, self-being has become all these existences that belong to the worlds of the becoming. (Isha Upanishad.) In these three terms is expressed, fundamentally, the whole of that real relation between the self and the world which we have to substitute for the false relation created by the limiting ego.”

* The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 10, The Realisation of the Cosmic Self, pp. 352-354

“Next we have to realise this silent Self as the Lord of all the action of universal Nature, the same Self-existent displayed in the creative force of its eternal consciousness. All this action is only His power and knowledge and self-delight going abroad in His infinite being to do the works of His eternal wisdom and will. We realise the Divine, the eternal Self of all, first, as the source of all action and inaction, of all knowledge and ignorance, of all delight and suffering, of all good and evil, perfection and imperfection, of all force and form, of all the outgoing of Nature from the eternal divine Principle and of all the return of Nature towards the Divine.”
“…for the many souls of the universal manifestation are only faces of the one Divine, the many minds, lives, bodies are only His masks and disguises.”
“Thus viewing things and beings we may see them first as if they were parts and parcels of His divided being, but the realisation and the knowledge are not complete unless we go beyond this idea of quality and space and division and see the Infinite everywhere, the universe and each thing in the universe as in its existence and secret consciousness and power and delight, the indivisible Divine in its entirety, however much the figure it makes to our minds may appear only as a partial manifestation.”

“When we possess thus the Divine as the silent and surpassing Witness and the active Lord and all-constituting Being without making any division between these aspects, we possess the whole cosmic Divine, embrace all of the universal Self and Reality, are awake to the cosmic consciousness.”

* The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 10, 
The Realisation of the Cosmic Self

“But he who sees everywhere the Self in all existences and all existences in the Self, shrinks not thereafter from aught. He in whom it is the Self-Being that has become all existences that are Becomings, for he has the perfect knowledge, how shall he be deluded, whence shall he have grief who sees everywhere oneness?”

*The Upanishads, Isha Upanishad, v. 6-7, pg. 21

All Yoga aims at oneness or union or a close communion or contact with the Divine, infinite and eternal. To reach to this union or come by this contact it is necessary to enter or at least open into a greater consciousness than that of the human mental being who is shut up in the limitations of an individualised living body. To arrive wholly at the union or the constant communion one must enter the consciousness of the Divine, — whether into its infinite cosmic consciousness or that of its supracosmic eternity. Or else, uniting both these terms, one may add to them that of the individualised Divine in oneself and through this trinity arrive at a perfect union, one, satisfying and complete.

* ESSAYS DIVINE AND HUMAN

WRITINGS FROM MANUSCRIPTS. 1910 – 1950

Integral Yoga Integrality 154

If one can smile eternally, one is eternally young. TM
The eternal smile means the self-existent joy and gladness of the Spirit. SA

Flower Name: Hibiscus micranthus
Hibiscus hirtus
Hibiscus
Significance: Eternal

Eternal smile
A gift that only the Divine can give.
Eternal Youth
It is a gift the Divine gives to us when we unite with Him.