[Yusufali 16:39] (They must be raised up), in order that He may manifest to them the truth of that wherein they differ, and that the rejecters of Truth may realise that they had indeed (surrendered to) Falsehood.
[Yusufali 16:48] Do they not look at Allah's creation, (even) among (inanimate) things,- How their (very) shadows turn round, from the right and the left, prostrating themselves to Allah, and that in the humblest manner?
[Yusufali 13:15] Whatever beings there are in the heavens and the earth do prostrate themselves to Allah (Acknowledging subjection),- with good-will or in spite of themselves: so do their shadows in the morning and evenings.
Third letter in "The Mother"
(Divine Grace and Faith, Sincerity and Surrender)
(August 1, 1927)
by Sri Aurobindo
To walk through life armoured against fear, peril and disaster, only two things are needed, two that go always together:
- the Grace of the Divine
- and on your side an inner state made up of faith, sincerity and surrender.
Let your faith be pure, candid and perfect.
An egoistic faith in the mental and vital being tainted with ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty satisfactions of the lower nature is a low and smoke-obscured flame that cannot burn upwards to heaven.
Regard your life as given you only for the divine work and to help in the divine manifestation.
Desire nothing but the purity, force, light, wideness, calm, Ananda of the divine consciousness and its insistence to transform and perfect your mind, life and body.
Ask for nothing but the divine, spiritual and supramental Truth, its realization on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces.
Let your sincerity and surrender be genuine and entire.
When you give yourself, give completely, without demand, without condition, without reservation so that all in you shall belong to the Divine Mother and nothing left to the ego or given to any other power.
The more complete your faith, sincerity and surrender, the more will grace and protection be with you.
And when the grace and protection of the Divine Mother are with you, what is there that can touch you or whom need you fear?
A little of it even will carry you through all difficulties, obstacles and dangers; surrounded by its full presence you can go on surely on your way because it is hers, careless of all menace, unaffected by any hostility however powerful, whether from this world or from the worlds invisible.
Its touch can turn difficulties into opportunities, failure into success and weakness into unfaltering strength.
For the grace of the Divine Mother is the sanction of the Supreme and now or tomorrow its effect is sure, a thing decreed, inevitable and irresistible.
August 1, 1927
Sri Aurobindo
Sri Aurobindo
Note on surrender in Karma Yoga
The progressive surrender of our ignorant personal will and its merger into a greater divine or on the highest summits greatest supreme Will is the whole secret of Karma Yoga. To bring about the conditions in which alone this vast and happy identity becomes possible and to work out the lines we must follow to their end if we are to reach it, is all the deeper purpose of this discipline.
The first condition is the elimination of personal vital desire, for if desire intervenes, all harmony with the supreme Divine Will becomes impossible. Even if we receive it, we shall disfigure its working and distort its dynamic impulse. To give up all desire, all insistence upon fruit and reward and success must be renounced from our will and all vital attachment to the work itself excised from our nature; for attachment makes it our own and no longer the Godhead's.
The elimination of egoism is the second condition, not only of the rajasic and tamasic egoisms that twine around desire, but of the sattwic egoism that takes refuge in the idea of the I as the worker. The ordinary consciousness of man cannot accept this difficult renunciation or, if it accepts it, cannot achieve this tremendous change. The human mind is too ignorant, narrow and chained to its own limited movements, the human life-instincts too blind, selfish, obscure, shut up in their own earth-bound pursuits and satisfactions, the human body too clumsy and hampering a machine. There is here no freedom, no large and infinite room, no willing and happy plasticity for the greater play of the Divine in Nature. A certain half-seeing and imperfect subordination of the personal will to an ill-understood greater Will and Power, a stumbling and occasional intuition or at best a brilliant lightninglike intimation of its commands and impulsions, a confused, clouded and often grossly distorted execution of the little one seizes of a divine Mandate seems to be the uttermost that the human consciousness as it is at its best seems able to accomplish. Only by a growth into a greater superhuman and supramental consciousness whose very nature is to be attuned to the Divine can we achieve the true and supreme Karma Yoga.
This transformation is only possible after certain steps of a divine ascent have been mastered and to climb these steps is the object of the Yoga of Works as it is conceived by the Gita. The extirpation of desire, a wide and calm equality of the mind, the life soul and the spirit, annihilation of the ego, an inner quietude and expulsion or transcendence of ordinary Nature, the Nature of the three gunas and a total surrender to the Supreme are the successive steps of this preliminary change.
Only after all this has been done, can we live securely in an infinite consciousness not bound like our mental human nature. And only then can we receive the Light, know perfectly the will of the Supreme, attune all our movements to the rhythm of its Truth and execute perfectly from moment to moment its imperative commandments. Till then there is no firm achievement, but only an endeavour, seeking and aspiration, all the stress and struggle of a great and uncertain spiritual adventure. Only when these things are accomplished is there for the dynamic parts of our nature the beginning of a divine security in its acts and a transcendent peace.
(Circa 1927)
in "Essays Divine and Human",
SABCL, volume 17
CWSA - vol.10 - page 1300
published by Sri Aurobindo Ashram - Pondicherry
diffusion by SABDA
