The Integral Knowledge Unifies the Aims of the Yoga of Knowledge, Yoga of Works and Yoga of Love

The seeker of the integral Yoga recognizes the aims and underlying impulsions behind the traditional paths of Yoga–the Yoga of Knowledge, the Yoga of Works, and the Yoga of Love. Each of these paths is based on a different aspect of the psychological makeup of the individual and relates to a different aspect of the supreme Reality, Sat-Chit-Ananda. In the integral Yoga, all of these aspects and aims are unified and recognized as One.

Sri Aurobindo elaborates: “Knowledge aims at the realisation of true self-existence, works at the realisation of the divine Conscious-Will which secretly governs all works, devotion at the realisation of the Bliss which enjoys as the Lover all beings and all existences,–Sat, Chit-Tapas and Ananda. Each therefore aims at possessing Sachchidananda through one or other aspect of his triune divine nature. By Knowledge we arrive always at our true, eternal, immutable being, the self-existent which every ‘I’ in the universe obscurely represents, and we abrogate difference in the great realization, so’ham, I am He, while we arrive also at our identity with all other beings.”

Similarly the integral yoga realises the divine conscious-force that creates and sets the entire universal play in motion and it identifies with that as well. “It enables us to unite our will with His, to realise His will in the energies of all existences and to perceive the fulfilment of these energies of others as part of our own universal self-fulfillment. Thus it removes the reality of strife and division and opposition and leaves only their appearances. By that knowledge we arrive at the possibility of a divine action, a working which is personal to our nature, but impersonal to our being, since it proceeds from That which is beyond our ego and acts only by its universal sanction. We proceed in our works with equality, without bondage to works and their results, in unison with the Highest, in unison with the universal, free from separate responsibility for our acts and therefore unaffected by their reactions.”

“The integral knowledge again reveals to us the Self-existent as the All-Blissful who, as Sachchidananda manifesting the world, manifesting all beings, accepts their adoration, even as He accepts their works of aspiration and their seekings of knowledge, leans down to them and drawing them to Himself takes all into the joy of His divine being. Knowing Him as our divine Self, we become one with Him, as the lover and beloved become one, in the ecstasy of that embrace. Knowing Him too in all beings, perceiving the glory and beauty and joy of the Beloved everywhere, we transform our souls into a passion of universal delight and a wideness and joy of universal love.”

“Thus, by the integral knowledge we unify all things in the One….The Knowledge brings also the Power and the Joy.”

“How shall he be deluded, whence shall he have sorrow who sees everywhere the Oneness?”

Sri Aurobindo, The Synthesis of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 16, Oneness, pp. 406-407

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