A Yoga of Spiritual and Gnostic Self-Perfection

There are two aspects of the “outflowering” of the Divine in the human being which Sri Aurobindo has described: “…first, comes the growth out of the separative human ego into the unity of the spirit, then the possession of the divine nature in its proper and its higher forms and no longer in the inferior forms of the mental being which are a mutilated translation and not the authentic text of the original script of divine Nature in the cosmic individual. In other words, a perfection has to be aimed at which amounts to the elevation of the mental into the full spiritual and supramental nature. Therefore this integral Yoga of knowledge, love and works has to be extended into a Yoga of spiritual and gnostic self-perfection.”

This implies growing out of the limitations of the mental consciousness so that a true unity with the divine consciousness of Sat-Chit-Ananda can take place. At that point, the Gnostic consciousness becomes the actor in the manifestation into the world rather than the limited human personality. “For if immergence in the Infinite or some close union with the Divine were all our aim, an integral Yoga would be superfluous, except for such greater satisfaction of the being of man as we may get by a self-lifting of the whole of it towards its Source. But it would not be needed for the essential aim, since by any single power of the soul-nature we can meet with the Divine; each at its height rises up into the infinite and absolute, each therefore offers a sufficient way of arrival, for all the hundred separate paths meet in the Eternal. But the gnostic being is a complete enjoyment and possession of the whole divine and spiritual nature; and it is a complete lifting of the whole nature of man into its power of a divine and spiritual existence. Integrality becomes then an essential condition of this Yoga.”

Sri Aurobindo, The Synthesis of Yoga, Part Four: The Yoga of Self-Perfection, Chapter 1, The Principle of the Integral Yoga, pg. 588

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