The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance.
The desire of personal salvation, however high its form, is an outcome of ego; it rests on the idea of our own individuality and its desire for its personal good or welfare
“…after we have entered the path, he envelops us with his wide and mighty liberating Impersonality or moves near to us with the face and form of a personal Godhead. In and around us we feel a Power that upholds and protects and cherishes; we hear a Voice that guides; a conscious Will greater than ourselves rules us”
A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate.
The first step on this long path is to consecrate all our works as a sacrifice to the Divine in us and in the world; this is an attitude of the mind and heart, not too difficult to initiate, but very difficult to make absolutely sincere and all-pervasive.
Our nature is not only mistaken in will and ignorant in knowledge but weak in power; but the Divine Force is there and will lead us if we trust in it and it will use our deficiencies and our powers for the divine purpose.
Our sins are the misdirected steps of a seeking Power that aims, not at sin, but at perfection, at something that we might call a divine virtue. Often they are the veils of a quality that has to be transformed and delivered out of this ugly disguise …
Our faith, persevering, will be justified in its works and will be lifted and transfigured at last into the self-revelation of a divine knowledge […] At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.
… we shall have the same equality of mind and soul towards all happenings, painful or pleasurable, defeat and success, honour and disgrace, good repute and ill-repute, good fortune and evil fortune. For in all happenings we shall see the will of the Master of all works and results
… even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards.
Whoever sincerely enters the path of works, must leave behind him the stage in which need and desire are the first law of our acts. For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us.
The perfect supramental action will not follow any single principle or limited rule […] Its sole aim will be the expression of the divine in us and the keeping together of the world and its progress towards the Manifestation that is to be.
This thing which is evil now and in its present shape must be abandoned was once helpful and necessary to the general and individual progress. That other thing which we now regard as evil may well become in another form and arrangement an element in some future perfection. And on the spiritual level we transcend even this distinction
“… the worship of the god, the worship of the idol, the human magnet or ideal are not to be despised; for these are steps through which the human race moves towards that blissful passion and ecstasy of the Infinite”