The Revelation and Realisation of the Transcendent Divine Presence

There is not a single way for everyone to experience the Divine Presence. Some experience the Divine within, some in the universal manifestation, and still others experience the Divine as an infinite and abstract Presence beyond all the forms of the manifested universe, above and outside us. It is quite common for people to describe the Divine as a Presence residing in a heaven above, separate and independent of us and of everything else in the world. The traditional Yoga of knowledge seeks to dissasociate the individual from the manifestation in order to obtain unity with this transcendent, infinite, immutable divine Presence.

Sri Aurobindo observes: “We see or feel him as a high-uplifted Presence, a great infinite of Ananda above us,–or in it, our Father in heaven,–and do not feel or see him in ourselves or around us. So long as we keep this vision, the mortality in us quelled by that Immortality; it feels the light, power and joy and responds to it according to its capacity; or it feels the descent of the spirit and it is then for a time transformed or else uplifted into some lustre of reflection of the light and power; it becomes a vessel of the Ananda.”

It is difficult, if not actually impossible, for the human instrument to hold this greater light, force and bliss continuously. “But at other times it lapses into the old mortality and exists or works dully or pettily in the ruck of its earthly habits. The complete redemption comes by the descent of the divine Power into the human mind and body and the remoulding of their inner life into the divine image,–what the Vedic seers called the birth of the Son by the sacrifice. It is in fact by a continual sacrifice or offering, a sacrifice of adoration and aspiration, of works, of though and knowledge, of the mounting flame of the Godward will that we build ourselves into the being of this Infinite.”

Sri Aurobindo, The Synthesis of Yoga, Part Three: The Yoga of Divine Love, Chapter 7, The Ananda Brahman, pp. 571-572

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