An Integral Consecration, an Integral Knowledge and an Integral Realisation

The power and amplitude of the individual’s yogic practice is conditioned by the wideness and height of the aspiration and the completeness of the consecration. Some focus on a specific aspect or realisation, and they orient their lives around it. The integral Yoga requires a consecration that embraces the entire manifestation, as well as the transcendent beyond. The seeker of the integral Yoga eventually finds that he must unify what are generally considered to be opposite concepts. The Upanishadic formula “One without a second”, usually interpreted to mean that the world around us is unreal, and that we should focus on the transcendent Brahman, must eventually be joined with the equally insistent formula “All this is the Brahman”. Sri Aurobindo’s viewpoint leads to what he calls “reality omnipresent” and the formulation for action based on “All life is Yoga.”

“But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample.”

The formulation, as it attains its ultimate wideness and all-embracing stature, avoids any narrow interpretation that would make it adhere to the strictures of any particular creed, philosophy, religious doctrine or intellectual limitation. This brings about eventually the knowledge which reconciles all of these formulations within the larger scope of the all-embracing Oneness of existence. “The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one.”

In this formulation, the personal and the impersonal, the unmanifest and the manifest, the One and the Many all are reconciled, leading to an integral knowledge.

There is a seeing, a living, breathing relationship that develops. “The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces.”

This One who is the All becomes the total object of our heart’s love. “To him the heart can consecrate itself, approach him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease.”

“On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength.”

The impersonal sustains the entire creation, and the personal aspect embodies all relations in the manifested All. We then also can see that it is the Divine who is actually the Guide and Master who carries out the steps of the Yoga, and we begin to understand that the result, however long-delayed, however circuitously achieved, is inevitable.

“This is the faith with which the seeker has to begin his seeking and endeavor; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.”

Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 2, Self Consecration, pp. 76-77