The Individual Soul Living In the Divine Nature

Sri Aurobindo describes the relationship of the individual soul to the ultimate nature of the Divine: “In his spiritual essence the individual is one with the Divine. In the works of the divine Prakriti he is one with him, yet there is an operative difference and many deep relations with God in Nature and with God above cosmic Nature.”

There is a separation or veil so that the manifestation can take place with each individual person or form acting from a standpoint unique to itself for the overall interaction and play of Nature. “In the works of the lower appearance of Prakriti he seems by an ignorance and egoistic separation to be quite other than the One and to think, will, act, enjoy in this separative consciousness for the egoistic pleasure and purpose of his personal existence in the universe and its surface relations with other embodied minds and lives.”

This separation however is only apparent, not real. “But in fact all his being, all his thinking, all his willing and action and enjoyment are only a reflection–egoistic and perverted so long as he is in the ignorance–of the Divine’s being, the Divine’s thought, will, action and enjoyment of Nature.”

It is possible to both act in this separative awareness while at the same time maintaining the consciousness of Oneness in the Divine consciousness. “Since he is a spirit, a soul with a nature of mind and reason, of will and dynamic action, of emotion and sensation and life’s seeking for the delight of existence, it is by turning all these powers Godwards that the return to the highest truth of himself can be made entirely possible. He must know with the knowledge of the supreme Self and Brahman; he must turn his love and adoration to the supreme Person; he must subject his will and works to the supreme Lord of cosmos.”

“Then he passes from the lower to the divine Nature: he casts from him the thought and will and works of the Ignorance and thinks, wills and works in his divine identity as soul of that Soul, power and light of that Spirit; he enjoys all the inner infinite of the Divine and no longer only these outward touches, masks and appearances. Thus divinely living, thus directing his whole self and soul and nature Godwards, he is taken up into the truest truth of the supreme Brahman.”

Sri Aurobindo, Essays on the Gita, Second Series, Part I, Chapter 6, Works, Devotion and Knowledge, pp. 308-309

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