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Series 1, Chapter 10 pg 100, Para 1:
liking and disliking, — for
rasa has two sides; the soul must, on the contrary, be capable of enduring the physical contact without suffering inwardly this sensuous reaction. Otherwise there is
nivrtti, cessation of the object,
visaya vinivartante, but no subjective cessation, no
nivrtti of the mind; but the senses are of the mind, subjective, and subjective cessation of the
rasa is the only real sign of mastery. But how is this desireless contact with objects, this unsensuous use of the senses possible? It is possible,
param drstva, by the vision of the supreme, — param, the Soul, the Purusha, — and by living in the Yoga, in union or oneness of the whole subjective being with that, through the Yoga of the intelligence; for the one Soul is calm, satisfied in its own delight, and that delight free from duality can take, once we see this supreme thing in us and fix the mind and will on that, the place of the sensuous object-ridden pleasures and repulsions of the mind. This is the true way of liberation.
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Series 1, Chapter 13 pg 125, Para 1:
infinite diversities and various relations and it appears to us behind these as the soul and force of the action of the gods, — that is to say, the cosmic powers and qualities of the Divine which preside over the workings of the life of the universe and constitute to our perception different universal forms of the one Existence, or, it may be, various self-statements of personality of the one supreme Person. Then, secret behind and within all forms and existences, we perceive too an immutable, an infinite, a timeless, an impersonal, a one unchanging spirit of existence, an indivisible Self of all that is, in which all these many find themselves to be really one. And therefore by returning to that the active, finite personality of the individual being discovers that it can release itself into a silent largeness of universality and the peace and poise of an immutable and unattached unity with all that proceeds from and is supported by this indivisible Infinite. Or even he may escape into it from individual existence. But the highest secret of all,
uttamam rahasyam, is the Purushottama. This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the impersonal, the one Self and the many existences, being and becoming, the world-action and the supracosmic peace,
pravrtti and
nivrtti, meet, are united, are possessed together and in each other. In God all things find their secret truth and their absolute reconciliation.
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Series 2, Chapter 1 pg 268, Para 1:
cit-sakti, which is behind the self and cosmos. In the immutable Self it is involved in the Spirit; it is there, but in
nivrtti or a holding back from action: in the mutable self and the cosmos it comes out into action,
pravrtti. There by its dynamic presence it evolves in the Spirit all existences and appears in them as their essential spiritual nature, the persistent truth behind their play of subjective and objective phenomena. It is the essential quality and force,
svabhava, the self-principle of all their becoming, the inherent principle and divine power behind their phenomenal existence. The balance of the gunas is only a quantitative and quite derivative play evolved out of this supreme Principle. All this activity of forms, all this mental, sensuous, intelligential striving of the lower nature is only a phenomenon, which could not be at all except for this spiritual force and this power of being; it comes from that and it exists in that and by that solely. If we dwell in the phenomenal nature only and see things only by the notions it impresses on us, we shall not get at the real truth of our active existence. The real truth is this spiritual power, this divine force of being, this essential quality of the spirit in things or rather of the spirit in which things are and from which they draw all their potencies and the seeds of their movements. Get at that truth, power, quality and we shall get at the real law of our becoming and the divine principle of our living, its source and sanction in the Knowledge and not only its process in the Ignorance.
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