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Who has faith, who has conquered and controlled the mind and senses, who has fixed his whole conscious being on the supreme Reality, he attains knowledge; and having attained knowledge he goes swiftly to the supreme Peace.
- Gita 4.39

How can the Divine be known?
What efforts are necessary and which direction have the consciousness and energy to be pointed at, to make the divine existence real.Here are some extracts out of Gita, Aurobindos writings and out of christian sources, which teaching us the essential steps to reach our aim.

The promise of the Divine Being in the Gita will be the anchor of its resolution, "Abandon all dharmas and take refuge in Me alone; I will deliver thee from all sin and evil; do not grieve."
Sri Aurobindo - "The Synthesis of Yoga" - Part IV. Chapter XI.

There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration, -for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world, -- so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a Mantra or a divine name through which the divine being is realised. There are supposed by those who systematise, to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration.

Sri Aurobindo - "The Synthesis of Yoga" - Part III. Chapter IV.

"By Bhakti," says the Lord in the Gita, "shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union.

Sri Aurobindo - "The Synthesis of Yoga" - Part III. Chapter I.

Concentration is necessary, first, to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many-branching desires, led away in the track of the senses and the outward mental response to phenomena: we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it. For identification is the condition of complete knowledge and possession; it is the intense result of a habitual purified reflecting of the reality and an entire concentration on it; arid it is necessary in order to break down entirely that division and separation of ourselves from the divine being and the eternal reality which is the normal condition of our unregenerated ignorant mentality.

Sri Aurobindo - "The Synthesis of Yoga" - Part II. Chapter XXV.

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