Universal Oneness

The yogic texts have a consistent theme that indicates the total reversal of consciousness that takes place when one achieves the unified standpoint that is the fruit of the practice, compared to our normal state of consciousness. Human beings, because of the structure and function of the mental consciousness, are essentially programmed to see the separate forms and forces as distinct and different from one another. We see the individuation, the fragmentation, the isolation of one form from another. Differences are more obvious and more important to us, and we distinguish ourselves from one another based on, in some cases, extremely minute differences. We proliferate creeds, sects, religions, philosophies, and cults by highlighting their differences rather than focusing on their unifying principle.

Contrast this with the description provided by Sri Aurobindo of the consciousness of the Yogin who has attained to Nirvana in the Brahman as described by the Gita: “The man whose self is in Yoga, sees the self in all beings and all beings in the self, he sees all with an equal vision.”

“All that he sees is to him the Self, all is his self, all is the Divine.”

Once having attained this status, whatever one does, whatever one sees or experiences is seen from this standpoint of unity, and one does not become distracted or deluded by the separate forms and their distinctions: “He who sees Me everywhere and sees all in Me, to him I do not get lost, nor does he get lost to Me.”

Sri Aurobindo explains: “For this peace of Nirvana, though it is gained through the Akshara, is founded upon the being of the Purushottama…and that is extended, the Divine, the Brahman is extended too in the world of beings and, though transcendent of it, not imprisoned in its own transcendence. One has to see all things as He and live and act wholly in that vision; that is the perfect fruit of the Yoga.”

The Taittiriya Upanishad describes it thus: “…for when the Spirit that is within us findeth his refuge and firm foundation in the Invisible, Bodiless, Undefinable and Unhoused Eternal, then he hath passed beyond the reach of Fear. But when the Spirit that is within us maketh for himself even a little difference in the Eternal, then he hath fear, yea, the Eternal himself becometh a terror to such a knower who thinketh not.”

Sri Aurobindo, Essays on the Gita, First Series, Chapter 23, Nirvana and Works in the World, pp. 232-233

and

Sri Aurobindo, The Upanishads, pg. 271, Taittiriya Upanishad, Brahmananda Valli, Chapter 7

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