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from Part Four, Chapter Eighteen, p.743, "Faith and Shakti"
The three parts of the perfection of our instrumental nature of which we have till now been reviewing the general features, the perfection of the intelligence, heart, vital consciousness and body, the perfection of the fundamental soul powers, the perfect ion of the surrender of our instruments and action to the divine Shakti, depend at every moment of their progression on a fourth power that is covertly and overtly the pivot of all endeavour and action, faith, sraddha. The perfect faith is an asse nt of the whole being to the truth seen by it or offered to its acceptance, and its central working is a faith of the soul in its own will to be and attain and become and its idea of self and things and its knowledge, of which the belief of the intellect, the heart's consent and the desire of the life mind to possess and realise ar the outward figures. This soul faith, in some form of itself, is indispensable to the action of the being and without it man cannot move a single pace in life, much less take any step forward to a yet unrealised perfection. It is so central and essential a thing that the Gita can justly say of it that whatever is a man's sraddha, that he is, yo yacchraddhah sa eva sah, and, it may be added, whatever he has the faith to see as possible in himself and strive for, that he can create and become. There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as faith in God and the Shakti, faith in the presence and power of the Divine in us and the world, a faith that all in the world is the working of one divine Shakti, that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessitie s of her workings and that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection.
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Last modified on Nov 25, 1995