The Yoga of the Vision (I part)

Disconnecting yoga from life, making of it a dry mental doctrine and selfish search for a truth abstract from life, that is a great illusion, as "integral yoga" covers all the aspects, inner and outer of life.

It is not a personal growth but a collective, in this yoga we envision the totality of life as our field of action, otherwise the word "integral" there it hasn´t any meaning.


A yoga practitioner, a searcher after the Truth, a human being, cannot remain impassive  in front of the degradation of the value of Life which is the common factor of this proud modern society and civilization, which has grown as a giant with the feet of clay, because it vitiated its own purpose which had to be established on the protection of the ambiance which provides it life and sustenance.
This is not a moral yogic truth, it is plain and simple common sense.


The aim of Yoga is Life, because  "All Life is Yoga", Sri Aurobindo said.


The yoga of the vision will never start before we have a correct vision and interpretation of the more material world.
The yoga of the vision starts spontaneously when a sensible mind and a sensible heart unite toward the understanding of the whole phenomenon of Life.
That great synthetic vision that follows and result from it, is the entrance to the subtler levels of reality, and it´s an indispensable condition, eventually, to avoid unbalanced approach to it.

The subtler world extend itself from the correct vision we have of the material world, an integral vision, which means not only of its mechanical but of the moral order too.
Then, it spontaneously opens to one, as the divine Isis covered by a mantle of stars to the view of the devotee, but naked for the initiate.
                                                              ***

(the following passages are from Mother´s speeches):

And even a person who tried in his yoga to liberate himself totally from the terrestrial and human state of consciousness, would be tied down, in his subconscious at least, to the state of the mass, which acts as a brake and actually pulls backwards.

And that is why Sri Aurobindo also says, somewhere else, that a double movement is necessary, and that the effort for individual progress and realization should be combined with an effort to try to uplift the whole mass and enable it to make the progress that’s indispensable for the greater progress of the individual: a mass-progress, it could be called, which would allow the individual to take one more step forward.