Some parts of my being feel this world as a strange place for them. They think they belong to the higher worlds which have nothing much to do with this earth. So whenever anything of the world pulls them down they do not feel at ease.
That would be all right for some other Yoga — this one has as its aim a change of nature in this world.
What is meant by this full identification? A going up somewhere above and leaving the manifested being and nature to remain as they are? How then is the transformation to take place? It would be a full identification in the self as in the old Adwaita Yoga; but what of the union in the whole being?
A sadhak of integral Yoga who stops short at the Impersonal is no longer a sadhak of integral Yoga. Impersonal realisation is the realisation of the silent Self, of the pure Existence, Consciousness and Bliss in itself without any perception of an Existent, Conscient, Blissful. It leads therefore to Nirvana. In the integral knowledge the realisation of the Self and of the impersonal Sachchidananda is only a step though a very important step or part of the integral knowledge. It is a beginning, not an end of the highest realisation.
It is said that normally one passes from the impersonal to the personal aspect of the realisation. But at present I have both the aspects. The personal was there from the beginning and the impersonal came by itself. So what is the truth of the matter?
There is no truth of the matter. One can pass from personal to impersonal or from impersonal to the personal or get the impersonal upon the personal or the personal upon the impersonal or both together. Why want to make fixed rules about everything?
There are two different things,
(1) The liberated soul.
(2) The sadhak who has surrendered his actions to God.
The liberated soul is necessarily above shastra. But the sadhak of liberation need not be unless he has surrendered his actions to God.
Quite so! To live in the mind and vital and try to reach the Divine through them is religion at the most, it is not spirituality nor Yoga.
I have never seen that despondency brings down anything — at least here. It is supposed in Vaishnava Yoga to be effective in that way — sometimes, or at least to be a natural movement or recurring phase of the sadhana. It certainly seems to be the latter with many sadhaks here but I think the sadhana is better without it.
Anyhow chaos means an anarchy of disordered forces and the old theory was that out of such a chaos God created a world by imposing order and harmony on the forces.
