The Steps Toward Complete Self-Consecration of the Being

The integral Yoga does not accept the abandonment of the outer life as the condition of success in yoga. Rather, it requires a complete and total transformation of the outer life and the individual’s interaction with that life. This is done, first and foremost, by a change in standpoint or viewpoint which recognises the reality of the Divine and the dependency of the outer life on the Divine. This is not obvious because the material mind of man is conditioned to believe in what it can directly see and experience, and thus, the outer world takes on a significance far beyond its subordinated status. In today’s world we have come to recognize that in fact, many essential factors are those which either directly contradict the experience of our senses, or at the very least are unseen by them except in their effects. The fact that the earth moves around the sun, rather than the visual statement provided by our eyesight of the sun rising and setting in rotation around the earth, is one such example. The use of electricity, radio waves, and other non-visible forces to create impacts in the world is another. The spiritual scientist expands upon this understanding to recognize that the non-visible Divine is the central and essential principle of all existence. Sri Aurobindo summarizes: “It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine.”

This first step, however, is not the entire process. All the various parts of our being, our minds, our hearts, our will, our vital being and our physical body, must be prepared to accept this reality and what it implies for their focus and their action. “This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change.” “Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that ‘That is the divine Brahman and not this which men here adore.’ Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence. Mind has to cease to be mind and become brilliant with something beyond it. Life has to change into a thing vast and calm and intense and powerful that can no longer recognise its old blind eager narrow self or petty impulse and desire. Even the body has to submit to a mutation and be no longer the clamorous animal or the impeding clod it now is, but become instead a conscious servant and radiant instrument and living form of the spirit.”

Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 2, Self Consecration, pg. 66