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1.019_-_Mary

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1.019_-_Mary

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SIMILAR TITLES

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   12 Sri Aurobindo
   6 Saint Thomas Aquinas
   3 Saint Margaret Mary Alacoque
   3 Mary Oliver
   2 Venerable Mary of Jesus of Ágreda (1602-1665)
   2 Saint Alphonsus Liguori
   2 Mary Shelley
   2 Ignatius of Antioch
   2 Hans Urs von Balthasar GL I
   2 Saint Augustine of Hippo
   1 When you see the storm coming
   1 Venerable Bede
   1 Saint Vincent Ferrer
   1 Saint Teresa of the Andes
   1 Saint Maximilian Kolbe
   1 Saint Mary Magdalene de Pazzi
   1 Saint John Vianney
   1 Saint John Bosco
   1 Saint Bridget of Sweden
   1 Saint Bernard of Clairvaux
   1 Saint Bernard
   1 Saint Bernadette Soubirous
   1 Saint Basil the Great
   1 Saint Anthony Mary Claret
   1 Saint Anselm
   1 Saint Andrew of Crete
   1 Saint Ambrose
   1 Pope Benedict XVI
   1 Mother Angelica
   1 Miyamoto Musashi
   1 Melito of Sardis
   1 Mary Tyler Moore
   1 Mary Immaculate
   1 Mary Brave Bird
   1 Kevin Mitnick
   1 Denis Waitley
   1 Athanasius

NEW FULL DB (2.4M)

  112 Mary Oliver
   76 Mary E Pearson
   65 Mary Balogh
   59 Mary Anne Radmacher
   47 Mary Wollstonecraft Shelley
   38 Mary Higgins Clark
   36 Mary Roach
   35 Mary Kay Ash
   32 Mary Baker Eddy
   29 Mary Ann Shaffer
   28 Mary Pope Osborne
   28 Mary Pipher
   25 Mary Calmes
   25 Mary Beard
   22 Mary Karr
   21 Mary Kubica
   20 Mary Stewart
   20 Mary Connealy
   19 Mary Wollstonecraft
   19 Mary Engelbreit

1:to be filled with light, and to shine. ~ Mary Oliver,

2:Mary is the lily in God's garden. ~ Saint Bridget of Sweden,

3:into something better. ~ Mary Oliver, Sleeping In The Forest,

4:Beware; for I am fearless, and therefore powerful.    ~ Mary Shelley,

5:The Blessed Virgin Mary never committed a venial sin ~ Saint Thomas Aquinas, (CT 2.224).,

6:Someone I loved once gave me a box full of darkness. It took me years to understand that this too, was a gift. ~ Mary Oliver,

7:A mind of moderate capacity which closely pursues one study must infallibly arrive at great proficiency in that study. ~ Mary Shelley,

8:Honor Mary as much as possible. She is your good and loving mother. She will never fail to watch over you. ~ Saint Teresa of the Andes,

9:Mary was the most perfect among the saints only because she was always perfectly united to the will of God." ~ Saint Alphonsus Liguori,

10:Only after the last judgment will Mary get any rest; from now until then, she is much too busy with her children. ~ Saint John Vianney,

11:The Blessed Virgin Mary is in truth and by nature the Mother of Christ ~ Saint Thomas Aquinas, (ST 3.35.3).,

12:Take chances - make mistakes. That's how you grow. Pain nourishes your courage. You have to fail in order to practice being brave." ~ Mary Tyler Moore,

13:Why should human frailty fear to go to Mary? In her there is no austerity, nothing terrible: she is all sweetness, offering milk and wool to all. ~ Saint Bernard,

14:By Martha a feast was being prepared for the Lord, in whose feast Mary was even now delighting herself. ~ Saint Augustine of Hippo,

15:You can't go to heaven hating somebody. Forgive now. Be compassionate now. Be patient now. Be grateful now. Love Jesus and Mary now. Accept God's will now." ~ Mother Angelica,

16:O, Mary, my Mother, be my refuge and my shelter. Give me peace in the storm. I am tired on the journey. Let me rest in you. Shelter and protect me. ~ Saint Bernadette Soubirous,

17:Your name, O Mary, is a precious ointment, which breathes forth the odor of divine grace. Let this ointment of salvation enter the inmost recesses of our souls. ~ Saint Ambrose,

18:@judysix ~ When you see the storm coming, if you seek safety in that firm refuge which is Mary, there will be no danger of your wavering or going down. ~ Saint Josemaria Escriva,

19:The land is sacred. These words are at the core of our being. The land is our mother, the rivers our blood. Take our land away and we die. That is, the Indian in us dies." ~ Mary Brave Bird,

20:Now this Word, whose flesh was so real that he could be touched by human hands, began to be flesh in the Virgin Mary's womb. ~ Saint Augustine of Hippo,

21:Mercy, my God, mercy! Descend, O Precious Blood, and deliver these souls from their prison. Poor souls! you suffer so cruelly, and yet you are content and cheerful. ~ Saint Mary Magdalene de Pazzi,

22:Before the Second Coming of Christ, Mary must, more than ever, shine in mercy, might and grace in order to bring unbelievers into the Catholic Faith." ~ Venerable Mary of Jesus of Ágreda (1602-1665),

23:The Church teaches, "Mary is truly 'Mother of God' since she is the mother of the eternal Son of God made man, who is God himself." ~ Saint Thomas Aquinas, (CCC 509),

24:He is the mute lamb, the slain lamb, the lamb born of Mary, the fair ewe. He was seized from the flock, dragged off to be slaughtered, sacrificed in the evening, and buried at night. ~ Melito of Sardis,

25:Mary, a proper name is taken to mean star of the sea or enlightener and lady; hence in Rev ~ Saint Thomas Aquinas, (12:1) she is described with the moon under her feet.,

26:In Mary, Zion passes over into the church; in her, the word passes over and flesh; in her, the head passes over into the body. She is the place of super abundant fruitfulness. ~ Hans Urs von Balthasar GL I, 338,

27:O sinner, be not discouraged, but have recourse to Mary in all your necessities. Call her to your assistance, for such is the divine Will that she should help in every kind of necessity. ~ Saint Basil the Great,

28:In Mary, Zion passes over into the church; in her, the word passes over into flesh; in her, the head passes over into the body. She is the place of super abundant fruitfulness. ~ Hans Urs von Balthasar GL I, 338,

29:We find ourselves in this earth as in a tempestuous sea, in a desert, in a vale of tears. Now then, Mary is the Star of the Sea, the solace of our desert, the light that guides us towards heaven." ~ Saint John Bosco,

30:Woe to those who despise devotion to Mary! ... The soul cannot live without having recourse to Mary and recommending itself to her. He falls and is lost who does not have recourse to Mary." ~ Saint Alphonsus Liguori,

31:In a beautiful phrase Mary calls Israel the servant of the Lord. The Lord came to his aid to save him. Israel is an obedient and humble servant, in the words of Hosea: 'Israel was a servant, and I loved him'. ~ Venerable Bede,

32:The God who made all things gave himself form through Mary, and thus he made his own creation. He who could create all things from nothing would not remake his ruined creation without Mary. ~ Saint Anselm, 'Beata Virgo Maria',

33:Divine love so penetrated and filled the soul of Mary that no part of her was left untouched, so that she loved with her whole heart, with her whole soul, and her whole strength, and was full of grace. ~ Saint Bernard of Clairvaux,

34:It was revealed to me that through the intercession of the Mother of God, all heresies will disappear. This victory over heresies has been reserved by Christ for His Blessed Mother... " ~ Venerable Mary of Jesus of Ágreda (1602-1665),

35:The Church will almost seem abandoned and everywhere her ministers will desert her… even the churches will have to close! By his power the Lord will break all the bonds that now bind her to the earth and paralyze her!" ~ Mary Immaculate,

36:There is only one physician—of flesh yet spiritual, born yet uncreated God become man, true life in death, sprung from both Mary and from God first subject to suffering and then incapable of it—Jesus Christ our Lord. ~ Ignatius of Antioch,

37:What a weakness it is to love Jesus only when he caresses us, and to be cold immediately once he afflicts us. This is not true love. Those who love thus love themselves too much to love God with all their heart. ~ Saint Margaret Mary Alacoque,

38:By Revelation it is manifestly shown that the whole duration of the world rests on a certain conditional prolongation obtained by the Virgin Mary in the hope of the conversion and correction of the World…" ~ Saint Vincent Ferrer, (1350-1419),

39:Mary lived on the Word of God, she was imbued with the Word of God. And the fact that she was immersed in the Word of God and was totally familiar with the Word also endowed her later with the inner enlightenment of wisdom. ~ Pope Benedict XVI,

40:She [St. Catherine of Siena] moves and touches me so deeply that every time I read her life, I have to hold the book in one hand and a handkerchief in the other to staunch the tears that it makes me shed continually. ~ Saint Anthony Mary Claret,

41:There is only one physician — of flesh yet spiritual, born yet uncreated God become man, true life in death, sprung from both Mary and from God first subject to suffering and then incapable of it — Jesus Christ our Lord. ~ Ignatius of Antioch,

42:Today this created world is raised to the dignity of a holy place for him who made all things. The creature is newly prepared to be a divine dwelling place for the Creator. ~ Saint Andrew of Crete, Feast of the Nativity of the Blessed Virgin Mary,

43:What a weakness it is to love Jesus Christ only when He Caresses us, and to be cold immediately once He afflicts us. This is not true love. Those who love thus, love themselves too much to love God with all their heart. ~ Saint Margaret Mary Alacoque,

44:What a weakness it is to love Jesus Christ only when He Caresses us, and to be cold immediately once He afflicts us. This is not true love. Those who love thus, love themselves too much to love God with all their heart." ~ Saint Margaret Mary Alacoque,

45:What was born of Mary was human by nature, in accordance with the inspired Scriptures, and the body of the Lord was a true body: It was a true body because it was the same as ours. Mary, you see, is our sister, for we are all born from Adam. ~ Athanasius,

46:The Holy Spirit is all the love of the Blessed Trinity, and Mary is all the love of Creation. In their union, heaven is united with earth, the whole of eternal Love with the whole of created love. It constitutes the zenith of love! ~ Saint Maximilian Kolbe,

47:Not only our memory but somehow our eyes as well contemplate the conversation between the angel Gabriel and the wondering Mary; likewise the conception by the Holy Spirit is wonderful both in its promise and in the faith that received it." ~ Pope St. Leo the Great,

48:In the last times the Lord will especially spread the renown of His Mother: Mary began salvation and by her intercession it will be concluded. Before the Second Coming of Christ, Mary must, more than ever, shine in mercy, ..." ~ Ven. Mary of Jesus of Ágreda (1602-1665),

49:Removing spirit from the Cartesian system makes serious trouble... The concept of the natural world was originally tailored to fit the current supernatural one. It does not make sense on its own. In some ways, it is only a shadow of its supernatural partner. ~ Mary Midgley,

50:Be deaf to any talk that ignores Jesus Christ, of David's lineage, of Mary, he was truly born, ate, and drank. He was truly persecuted under Pontius Pilate. He was truly crucified and died in the sight of heaven and earth and of the powers of the hell. ~ Ignatius of Antioch,

51:At the point where all roads meet which lead from the Old Testament to the New we encounter the Marian experience of God, at once so rich and so secret that it almost escapes description.... In Mary, Zion passes over into that church ~ Von Balthasar, The Glory of the Lord I, 338,

52:Mary and Joseph needed to be instructed concerning Christ's birth before He was born, because of their duty to show reverence to the child conceived in the uterus, and to serve Him even before He was born ~ Saint Thomas Aquinas, (ST 3.36.2ad2).,

53:I believe in God the Father almighty; and in Jesus Christ, Son of God, who, by the power of the Holy Spirit, was born of the Virgin Mary, was crucified under Pontius Pilate, died, and was buried; on the third day, He rose again to life from the dead. ~ Early Roman baptismal creed,

54:Who indeed was This Virgin and from what sort of parents did She come? Mary, the glory of all, was born of the tribe of David, and from the seed of Joachim. She was descended from Eve, and was the child of Anna. Joachim was a gentle man, pious, raised in God's law. ~ Saint Andrew,

55:Mary looks back to the beginning of her song where she said: My soul proclaims the greatness of the Lord. Only that soul for whom the Lord in his love does great things can proclaim his greatness with fitting praise and encourage those who share her desire and purpose. ~ Ven. Bede,

56:The powers of Mary in the last times over the demons will be very conspicuous. Mary will extend the reign of Christ over the heathens and Mohamedans and it will be a time of great joy when Mary as Mistress and Queen of Hearts is enthroned…" ~ Ven. Mary of Jesus of Ágreda (+1665),

57:Our fathers were under a cloud-a kindly cloud which cooled the heat of carnal passions. That kindly cloud overshadows those whom the Holy Spirit visits. Finally it came upon the Virgin Mary, and the Power of the Most High overshadowed her when she conceived Redemption ~ Saint Ambrose,

58:When blessed Mary was to be called from the world, the Apostles gathered to her house from their different regions. And when they had heard that she was to be taken from the world, together they kept watch with her; and lo, the Lord Jesus came with His angels ~ Saint Gregory of Tours,

59:The Lord then did not blame Martha's work, but distinguished between their services. You are occupied about many things; yet one thing is needful. Already has Mary chosen this for herself. The labor of many things pass away, and the love of unity abides. ~ Saint Augustine of Hippo,

60:In dangers, in doubts, in difficulties, think of Mary, call upon Mary. Let not her name depart from your lips, never suffer it to leave your heart. And that you may obtain the assistance of her prayer, neglect not to walk in her footsteps. With her for guide, you shall never go astray; while invoking her, you shall never lose heart; so long as she is in your mind, you are safe from deception; while she holds your hand, you cannot fall; under her protection you have nothing to fear; if she walks before you, you shall not grow weary; if she shows you favor, you shall reach the goal. ~ Saint Bernard of Clairvaux,

61:Often he went to the workshop, to encourage the assistant Erich, who continued working at the altar and eagerly awaited his master's return. Sometimes the Abbot unlocked Goldmund's room, where the Mary figure stood, lifted the cloth from the figure carefully and stayed with her awhile. He knew nothing of the figure's origin; Goldmund had never told him Lydia's story. But he felt everything; he saw that the girl's form had long lived in Goldmund's heart. Perhaps he had seduced her, perhaps betrayed and left her. But, truer than the most faithful husband, he had taken her along in his soul, preserving her image until finally, perhaps after many years in which he had never seen her again, he had fashioned this beautiful, touching statue of a girl and captured in her face, her bearing, her hands all the tenderness, admiration, and longing of their love.    ~ Hermann Hesse, Narcissus and Goldmund,

62:    "The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths." Questions and Answers 1929 - 1931 (21 April 1929) And then? You are not very talkative today! Is that all?    You say that "each person has his own world of dreamimagery peculiar to himself." Ibid. Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions.    One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity.    Mother, have the scientists, then, a very small consciousness? Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953, [T8],

63:Coded Language Whereas, breakbeats have been the missing link connecting the diasporic community to its drum woven past Whereas the quantised drum has allowed the whirling mathematicians to calculate the ever changing distance between rock and stardom. Whereas the velocity of the spinning vinyl, cross-faded, spun backwards, and re-released at the same given moment of recorded history , yet at a different moment in time's continuum has allowed history to catch up with the present. We do hereby declare reality unkempt by the changing standards of dialogue. Statements, such as, "keep it real", especially when punctuating or anticipating modes of ultra-violence inflicted psychologically or physically or depicting an unchanging rule of events will hence forth be seen as retro-active and not representative of the individually determined is. Furthermore, as determined by the collective consciousness of this state of being and the lessened distance between thought patterns and their secular manifestations, the role of men as listening receptacles is to be increased by a number no less than 70 percent of the current enlisted as vocal aggressors. Motherfuckers better realize, now is the time to self-actualize We have found evidence that hip hops standard 85 rpm when increased by a number as least half the rate of it's standard or decreased at ¾ of it's speed may be a determining factor in heightening consciousness. Studies show that when a given norm is changed in the face of the unchanging, the remaining contradictions will parallel the truth. Equate rhyme with reason, Sun with season Our cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effect Reject mediocrity! Your current frequencies of understanding outweigh that which as been given for you to understand. The current standard is the equivalent of an adolescent restricted to the diet of an infant. The rapidly changing body would acquire dysfunctional and deformative symptoms and could not properly mature on a diet of apple sauce and crushed pears Light years are interchangeable with years of living in darkness. The role of darkness is not to be seen as, or equated with, Ignorance, but with the unknown, and the mysteries of the unseen. Thus, in the name of: ROBESON, GOD'S SON, HURSTON, AHKENATON, HATHSHEPUT, BLACKFOOT, HELEN LENNON, KHALO, KALI, THE THREE MARIAS, TARA, LILITH, LOURDE, WHITMAN BALDWIN, GINSBERG, KAUFMAN, LUMUMBA, GHANDI, GIBRAN, SHABAZZ, SIDDHARTHA MEDUSA, GUEVARA, GURDJIEFF, RAND, WRIGHT, BANNEKER, TUBMAN, HAMER, HOLIDAY DAVIS, COLTRANE, MORRISON, JOPLIN, DUBOIS, CLARKE, SHAKESPEARE, RACHMANINOV ELLINGTON, CARTER, GAYE, HATHAWAY, HENDRIX, KUTI, DICKINSON, RIPPERTON MARY, ISIS, THERESA, HANSBURY, TESLA, PLATH, RUMI, FELLINI, MICHAUX, NOSTRADAMUS, NEFERTITI LA ROCK, SHIVA, GANESHA, YEMAJA, OSHUN, OBATALA, OGUN, KENNEDY, KING, FOUR LITTLE GIRLS, HIROSHIMA, NAGASAKI, KELLER, BIKO, PERÓN, MARLEY, MAGDALENE, COSBY SHAKUR, THOSE WHO BURN, THOSE STILL AFLAME, AND THE COUNTLESS UNNAMED We claim the present as the pre-sent, as the hereafter. We are unraveling our navels so that we may ingest the sun. We are not afraid of the darkness, we trust that the moon shall guide us. We are determining the future at this very moment. We now know that the heart is the philosophers' stone Our music is our alchemy We stand as the manifested equivalent of 3 buckets of water and a hand full of minerals, thus realizing that those very buckets turned upside down supply the percussion factor of forever. If you must count to keep the beat then count. Find you mantra and awaken your subconscious. Curve you circles counterclockwise Use your cipher to decipher, Coded Language, man made laws. Climb waterfalls and trees, commune with nature, snakes and bees. Let your children name themselves and claim themselves as the new day for today we are determined to be the channelers of these changing frequencies into songs, paintings, writings, dance, drama, photography, carpentry, crafts, love, and love. We enlist every instrument: Acoustic, electronic. Every so-called race, gender, and sexual preference. Every per-son as beings of sound to acknowledge their responsibility to uplift the consciousness of the entire fucking World. Any utterance will be un-aimed, will be disclaimed - two rappers slain Any utterance will be un-aimed, will be disclaimed - two rappers slain ~ Saul Williams,

*** WISDOM TROVE ***

1:My work is loving the world. ~ mary-oliver, @wisdomtrove

2:All eternity is in the moment. ~ mary-oliver, @wisdomtrove

3:And I say to my heart: rave on. ~ mary-oliver, @wisdomtrove

4:I know many lives worth living. ~ mary-oliver, @wisdomtrove

5:Poetry is a life-cherishing force. ~ mary-oliver, @wisdomtrove

6:Attention is the beginning of devotion. ~ mary-oliver, @wisdomtrove

7:It's not a competition, it's a doorway. ~ mary-oliver, @wisdomtrove

8:You must not ever stop being whimsical. ~ mary-oliver, @wisdomtrove

9:I believe in kindness. Also in mischief. ~ mary-oliver, @wisdomtrove

10:He is exactly the poem I wanted to write. ~ mary-oliver, @wisdomtrove

11:Do you cherish your humble and silky life? ~ mary-oliver, @wisdomtrove

12:I took one look and fell, hook and tumble. ~ mary-oliver, @wisdomtrove

13:Music: what so many sentences aspire to be. ~ mary-oliver, @wisdomtrove

14:Things take the time they take. Don't worry. ~ mary-oliver, @wisdomtrove

15:Be good-natured and untidy in your exuberance. ~ mary-oliver, @wisdomtrove

16:Maybe the world, without us, is the real poem. ~ mary-oliver, @wisdomtrove

17:Joy is not made to be a crumb. (Don't Hesitate) ~ mary-oliver, @wisdomtrove

18:Attention without feeling&

19:Invention hovers always a little above the rules. ~ mary-oliver, @wisdomtrove

20:A poet's interest in craft never fades, of course. ~ mary-oliver, @wisdomtrove

21:I simply do not distinguish between work and play. ~ mary-oliver, @wisdomtrove

22:Keep some room in your heart for the unimaginable. ~ mary-oliver, @wisdomtrove

23:As long as you're dancing, you can break the rules. ~ mary-oliver, @wisdomtrove

24:I've always wanted to write poems and nothing else. ~ mary-oliver, @wisdomtrove

25:Look for verbs of muscle, adjectives of exactitude. ~ mary-oliver, @wisdomtrove

26:The sea is the most beautiful face in our universe. ~ mary-oliver, @wisdomtrove

27:I climb, I backtrack. I float. I ramble my way home. ~ mary-oliver, @wisdomtrove

28:Love yourself. Then forget it. Then, love the world. ~ mary-oliver, @wisdomtrove

29:The sea isn't a place but a fact, and a mystery ... ~ mary-oliver, @wisdomtrove

30:The face of the moose is as sad as the face of Jesus. ~ mary-oliver, @wisdomtrove

31:There is only one question: / how to love this world. ~ mary-oliver, @wisdomtrove

32:Tell me about despair, yours, and I will tell you mine ~ mary-oliver, @wisdomtrove

33:To pay attention, this is our endless and proper work. ~ mary-oliver, @wisdomtrove

34:It is better for the heart to break, than not to break. ~ mary-oliver, @wisdomtrove

35:I don't want to end up simply having visited this world. ~ mary-oliver, @wisdomtrove

36:The language of the poem is the language of particulars. ~ mary-oliver, @wisdomtrove

37:Today again I am hardly myself. It happens over and over. ~ mary-oliver, @wisdomtrove

38:Who do you want to be in your one wild and precious life? ~ mary-oliver, @wisdomtrove

39:And it can keep you as busy as anything else, and happier. ~ mary-oliver, @wisdomtrove

40:One day you finally knew what you had to do, and began... . ~ mary-oliver, @wisdomtrove

41:Sometimes I need only to stand wherever I am to be blessed. ~ mary-oliver, @wisdomtrove

42:We need beauty because it makes us ache to be worthy of it. ~ mary-oliver, @wisdomtrove

43:It's morning, and again I am that lucky person who is in it. ~ mary-oliver, @wisdomtrove

44:Look, hasn't my body already felt like the body of a flower? ~ mary-oliver, @wisdomtrove

45:We do not love anything more deeply than we love a story... ~ mary-oliver, @wisdomtrove

46:Mary wished to say something very sensible, but knew not how. ~ jane-austen, @wisdomtrove

47:The end of life has its own nature, also worth our attention. ~ mary-oliver, @wisdomtrove

48:Wild sings the bird of the heart in the forests of our lives. ~ mary-oliver, @wisdomtrove

49:You, too, can be carved anew by the details of your devotion. ~ mary-oliver, @wisdomtrove

50:Mary was not only holy. She was also the mother of the Lord. ~ martin-luther, @wisdomtrove

51:Each body is a lion of courage, something precious of the earth. ~ mary-oliver, @wisdomtrove

52:I got saved by poetry and I got saved by the beauty of the world. ~ mary-oliver, @wisdomtrove

53:Around me the trees stir in their leaves and call out, Stay awhile. ~ mary-oliver, @wisdomtrove

54:Sing, if you can sing, and it not still be musical inside yourself. ~ mary-oliver, @wisdomtrove

55:Always there is something worth saying about glory, about gratitude. ~ mary-oliver, @wisdomtrove

56:Listen&

57:One thing I do know is that poetry, to be understood, must be clear. ~ mary-oliver, @wisdomtrove

58:Poor Mary Ann! She gave the guy an inch and now he thinks he's a ruler. ~ mae-west, @wisdomtrove

59:Today I am altogether without ambition. Where did I get such wisdom? ~ mary-oliver, @wisdomtrove

60:You only have to let the soft animal of your body love what it loves. ~ mary-oliver, @wisdomtrove

61:If I ever mary, it will be on a suddn impulse - as aman shoots himself ~ h-l-mencken, @wisdomtrove

62:I want to believe I am looking into the white fire of a great mystery. ~ mary-oliver, @wisdomtrove

63:Said the river: imagine everything you can imagine, then keep on going. ~ mary-oliver, @wisdomtrove

64:Tell me, what is it you plan to dowith your one wild and precious life? ~ mary-oliver, @wisdomtrove

65:Dear Mary: We all knew you had it in you. (on the birth of her child) ~ dorothy-parker, @wisdomtrove

66:If you have ever gone into the woods with me, I must love you very much. ~ mary-oliver, @wisdomtrove

67:Tell me, what is it you plan to do with your one wild and precious life? ~ mary-oliver, @wisdomtrove

68:I don't know exactly what a prayer is. I do know how to pay attention... ~ mary-oliver, @wisdomtrove

69:If you suddenly and unexpectedly feel joy, don’t hesitate. Give in to it. ~ mary-oliver, @wisdomtrove

70:Because of the dog’s joyfulness, our own is increased. It is no small gift. ~ mary-oliver, @wisdomtrove

71:Every day I walk out into the world / to be dazzled, then to be reflective. ~ mary-oliver, @wisdomtrove

72:I feel the terror of idleness, like a red thirst. Death isn't just an idea. ~ mary-oliver, @wisdomtrove

73:The veneration of Mary is inscribed in the very depths of the human heart ~ martin-luther, @wisdomtrove

74:For some things there are no wrong seasons. Which is what I dream of for me. ~ mary-oliver, @wisdomtrove

75:Instructions for living a life. Pay attention. Be astonished. Tell about it. ~ mary-oliver, @wisdomtrove

76:After a cruel childhood, one must reinvent oneself. Then reimagine the world. ~ mary-oliver, @wisdomtrove

77:... Let us risk the wildest places, Lest we go down in comfort, and despair. ~ mary-oliver, @wisdomtrove

78:We all have a hungry heart, and one of the things we hunger for is happiness. ~ mary-oliver, @wisdomtrove

79:People want poetry. They need poetry. They get it. They don't want fancy work. ~ mary-oliver, @wisdomtrove

80:To find a new word that is accurate and different, you have to be alert for it. ~ mary-oliver, @wisdomtrove

81:Walks work for me. I enter some arena that is neither conscious or unconscious. ~ mary-oliver, @wisdomtrove

82:What I have done is learn to love and learn to be loved. That didn't come easy. ~ mary-oliver, @wisdomtrove

83:Every adjective and adverb is worth five cents. Every verb is worth fifty cents. ~ mary-oliver, @wisdomtrove

84:You never know / What opportunity / Is going to travel to you, / Or through you. ~ mary-oliver, @wisdomtrove

85:I don't ask for the sights in front of me to change, only the depth of my seeing. ~ mary-oliver, @wisdomtrove

86:If any young men come for Mary or Kitty, send them in, for I am quite as leisure. ~ jane-austen, @wisdomtrove

87:If any young men come for Mary or Kitty, send them in, for I am quite at leisure. ~ jane-austen, @wisdomtrove

88:I was hurrying through my own soul . . . I was leaning out . . . I was listening. ~ mary-oliver, @wisdomtrove

89:I read the way a person might swim, to save his or her life. I wrote that way too. ~ mary-oliver, @wisdomtrove

90:All culture developed as some wild, raw creature strived to live better and longer. ~ mary-oliver, @wisdomtrove

91:Also I wanted to be able to love And we all know how that one goes, don't we? Slowly ~ mary-oliver, @wisdomtrove

92:I very much wished not to be noticed, and to be left alone, and I sort of succeeded. ~ mary-oliver, @wisdomtrove

93:In college, you learn how to learn. Four years is not too much time to spend at that. ~ mary-oliver, @wisdomtrove

94:In the glare of your mind, be modest. And beholden to what is tactile, and thrilling. ~ mary-oliver, @wisdomtrove

95:What can we dobut keep on breathing in and out,modest and willing, and in our places? ~ mary-oliver, @wisdomtrove

96:Are my boots old? Is my coat torn? / Am I no longer young, and still not half-perfect? ~ mary-oliver, @wisdomtrove

97:But how did you come burning down like a wild needle, knowing just where my heart was? ~ mary-oliver, @wisdomtrove

98:Everybody has to have their little tooth of power. Everybody wants to be able to bite. ~ mary-oliver, @wisdomtrove

99:What can we do about God, who makes and then breaks every god-forsaken, beautiful day? ~ mary-oliver, @wisdomtrove

100:Whoever you are, no matter how lonely, the world offers itself to your imagination... ~ mary-oliver, @wisdomtrove

101:What can we do but keep on breathing in and out, modest and willing, and in our places? ~ mary-oliver, @wisdomtrove

102:On poetry: Everyone wants to know what it means. But nobody is asking, How does it feel? ~ mary-oliver, @wisdomtrove

103:A dog is adorable and noble, a dog is a true and loving friend. A dog is also a hedonist. ~ mary-oliver, @wisdomtrove

104:it is a serious thing // just to be alive / on this fresh morning / in this broken world. ~ mary-oliver, @wisdomtrove

105:maybe death isn't darkness, after all, but so much light wrapping itself around us&

106:So this is how you swim inward. So this is how you flow outwards. So this is how you pray. ~ mary-oliver, @wisdomtrove

107:When loneliness comes stalking, go into the fields, consider the orderliness of the world. ~ mary-oliver, @wisdomtrove

108:I held my breath as we do sometimes to stop time when something wonderful has touched us... ~ mary-oliver, @wisdomtrove

109:What misery to be afraid of death. What wretchedness, to believe only in what can be proven. ~ mary-oliver, @wisdomtrove

110:There are a hundred paths through the world that are easier than loving. But who wants easier? ~ mary-oliver, @wisdomtrove

111:A lifetime isn't long enough for the beauty of this world and the responsibilities of your life. ~ mary-oliver, @wisdomtrove

112:Why should I not sit, every morning of my life, on the hillside, looking into the shining world? ~ mary-oliver, @wisdomtrove

113:Every word is a messenger. Some have wings; some are filled with fire; some are filled with death. ~ mary-oliver, @wisdomtrove

114:Isn’t it wonderful the way the world holds both the deeply serious, and the unexpectedly mirthful? ~ mary-oliver, @wisdomtrove

115:It is the nature of stone to be satisfied. It is the nature of water to want to be somewhere else. ~ mary-oliver, @wisdomtrove

116:The moment Mary touched God's face is the moment God made his case: there's no place he will not go. ~ max-lucado, @wisdomtrove

117:When it's over I don't want to wonder if I have made of my life something particular, and real... . ~ mary-oliver, @wisdomtrove

118:And who will care, who will chide you if you wander away from wherever you are, to look for your soul? ~ mary-oliver, @wisdomtrove

119:She [Mary I] married Philip King of Spain, who in her sister's reign, was famous for building Armadas. ~ jane-austen, @wisdomtrove

120:When will you have a little pity for every soft thing that walks through the world, yourself included. ~ mary-oliver, @wisdomtrove

121:As mariners are guided into port by the shining of a star, so Christians are guided to heaven by Mary. ~ denis-diderot, @wisdomtrove

122:I want to be braver and more honest about my life. When you're sexually abused, there's a lot of damage. ~ mary-oliver, @wisdomtrove

123:... to write well it is entirely necessary to read widely and deeply. Good poems are the best teachers. ~ mary-oliver, @wisdomtrove

124:As mariners are guided into port by the shining of a star, so Christians are guided to heaven by Mary. ~ thomas-aquinas, @wisdomtrove

125:The three ingredients of poetry: the mystery of the universe, spiritual curiosity, the energy of language. ~ mary-oliver, @wisdomtrove

126:I wanted to hurry into the work of my life; I wanted to know, whoever I was, I was alive for a little while. ~ mary-oliver, @wisdomtrove

127:Look, I want to love this world as though it's the last chance I'm ever going to get to be alive and know it. ~ mary-oliver, @wisdomtrove

128:We shake with joy, we shake with grief. What a time they have, these two housed as they are in the same body. ~ mary-oliver, @wisdomtrove

129:You want to cry aloud for your mistakes. But to tell the truth the world doesn't need any more of that sound. ~ mary-oliver, @wisdomtrove

130:I was very careful never to take an interesting job. If you have an interesting job, you get interested in it. ~ mary-oliver, @wisdomtrove

131:Someone I loved once gave me a box full of darkness. It took me years to understand that this too, was a gift. ~ mary-oliver, @wisdomtrove

132:I believe in kindness. Also in mischief. Also in singing, especially when singing is not necessarily prescribed. ~ mary-oliver, @wisdomtrove

133:In my own work, I usually revise through forty or fifty drafts of a poem before I begin to feel content with it. ~ mary-oliver, @wisdomtrove

134:I worked probably 25 years by myself, just writing and working, not trying to publish much, not giving readings. ~ mary-oliver, @wisdomtrove

135:Children play earnestly as if it were work. But people grow up, and they work with a sorrow upon them. It's duty. ~ mary-oliver, @wisdomtrove

136:Belief isn't always easy. But this much I have learned - if not enough else - to live with my eyes open. ~ mary-oliver, @wisdomtrove

137:My first two books are out of print and, okay, they can sleep there comfortably. It's early work, derivative work. ~ mary-oliver, @wisdomtrove

138:Though I play at the edges of knowing, truly I know our part is not knowing, but looking, and touching, and loving ~ mary-oliver, @wisdomtrove

139:You must not ever stop being whimsical. And you must not, ever, give anyone else the responsibility for your life. ~ mary-oliver, @wisdomtrove

140:So every day So every day I was surrounded by the beautiful crying forth of the ideas of God, one of which was you. ~ mary-oliver, @wisdomtrove

141:Every morning I walk like this around the pond, thinking: if the doors of my heart ever close, I am as good as dead. ~ mary-oliver, @wisdomtrove

142:Let me keep my mind on what matters, which is my work, which is mostly standing still and learning to be astonished. ~ mary-oliver, @wisdomtrove

143:Things take the time they take. don't worry. How many roads did St. Augustine follow before he became St. Augustine? ~ mary-oliver, @wisdomtrove

144:I saw that worrying had come to nothing and gave it up. And took my old body and went out into the morning, and sang. ~ mary-oliver, @wisdomtrove

145:I think one thing is that prayer has become more useful, interesting, fruitful, and... almost involuntary in my life. ~ mary-oliver, @wisdomtrove

146:And now you'll be telling stories of my coming back and they won't be false, and they won't be true but they'll be real ~ mary-oliver, @wisdomtrove

147:Far off in the red mangroves an alligator has heaved himself onto a hummock of grass and lies there, studying his poems. ~ mary-oliver, @wisdomtrove

148:Poetry is one of the original arts, and it began, as did all the fine arts, within the original wilderness of the earth. ~ mary-oliver, @wisdomtrove

149:The stars began to burn through the sheets of clouds, and there was a new voice which you slowly recognized as your own. ~ mary-oliver, @wisdomtrove

150:This is the first, wildest, and wisest thing I know, that the soul exists, and that it is built entirely out of attention. ~ mary-oliver, @wisdomtrove

151:... the natural world is the old river that runs through everything, and I think poets will forever fish along its shores. ~ mary-oliver, @wisdomtrove

152:I tell you this to break your heart, by which I mean only that it break open and never close again to the rest of the world. ~ mary-oliver, @wisdomtrove

153:It is what I was born for - to look, to listen, to lose myself inside this soft world - to instruct myself over and over... ~ mary-oliver, @wisdomtrove

154:The dream of my life is to lie down by a slow river and stare at the light in the trees - to learn something by being nothing ~ mary-oliver, @wisdomtrove

155:Poetry isn't a profession, it's a way of life. It's an empty basket; you put your life into it and make something out of that. ~ mary-oliver, @wisdomtrove

156:A dog can never tell you what she knows from the smells of the world, but you know, watching her, that you know almost nothing. ~ mary-oliver, @wisdomtrove

157:I have a notion that if you are going to be spiritually curious, you better not get cluttered up with too many material things. ~ mary-oliver, @wisdomtrove

158:Every day I see or hear something that more or less kills me with delight, that leaves me like a needle in the haystack of light. ~ mary-oliver, @wisdomtrove

159:Telegram to a friend who had just become a mother after a prolonged pregnancy: Good work, Mary. We all knew you had it in you. ~ dorothy-parker, @wisdomtrove

160:We can know a lot. And still, no doubt, there are rash and wonderful ideas brewing somewhere; there are many surprises yet to come. ~ mary-oliver, @wisdomtrove

161:A mind that is lively and inquiring, compassionate, curious, angry, full of music, full of feeling, is a mind full of possible poetry. ~ mary-oliver, @wisdomtrove

162:Poetry is a serious business; literature is the apparatus through which the world tries to keep intact its important ideas and feelings. ~ mary-oliver, @wisdomtrove

163:You can have the other words-chance, luck, coincidence, serendipity. I'll take grace. I don't know what it is exactly, but I'll take it. ~ mary-oliver, @wisdomtrove

164:Don't we all die someday and someday comes all too soon? What will you do with your own wild, glorious chance at this thing we call life. ~ mary-oliver, @wisdomtrove

165:So come to the pond, or the river of your imagination, or the harbor of your longing, and put your lips to the world. And live your life. ~ mary-oliver, @wisdomtrove

166:The S.S. Sierra was a ten-thousand-ton vessel. Today, lifeboats bigger than the Sierra are found on the Queen Mary and other luxury liners. ~ fred-allen, @wisdomtrove

167:If I've done my work well, I vanish completely from the scene. I believe it is invasive of the work when you know too much about the writer. ~ mary-oliver, @wisdomtrove

168:Snow was falling, so much like stars filling the dak trees that one could easily imagine its reason for being was nothing more the prettiness. ~ mary-oliver, @wisdomtrove

169:For if Chloe likes Olivia and Mary Carmichael knows how to express it she will light a torch in that vast chamber where nobody has yet been. ~ virginia-woolf, @wisdomtrove

170:Every year everything I have ever learned in my lifetime leads back to this: the fires and the black river of loss whose other side is salvation ~ mary-oliver, @wisdomtrove

171:Rhythm is one of the most powerful of pleasures, and when we feel a pleasurable rhythm we hope it will continue. When it does, it grows sweeter. ~ mary-oliver, @wisdomtrove

172:Hello, sun in my face. Hello you who made the morning and spread it over the fields... Watch, now, how I start the day in happiness, in kindness. ~ mary-oliver, @wisdomtrove

173:Mary heard God's word and kept it, and so she is blessed. She kept God's truth in her mind, a nobler thing than carrying his body in her womb. ~ saint-augustine, @wisdomtrove

174:My work is the world. Here the sunflowers, there the hummingbird - equal seekers of sweetness. Here the quickening yeast; there the blue plums... ~ mary-oliver, @wisdomtrove

175:All my life I have been restless&

176:For poems are not words, after all, but fires for the cold, ropes let down to the lost, something as necessary as bread in the pockets of the hungry. ~ mary-oliver, @wisdomtrove

177:Be humble like Mary so that you can be holy like Jesus Christ ~ mother-teresa, @wisdomtrove

178:Mary means Star of the sea, for as mariners are guided to port by the ocean star, so Christians attain to glory through Mary's maternal intercession. ~ denis-diderot, @wisdomtrove

179:But I also say this: that light is an invitation to happiness, and that happiness, when it's done right, is a kind of holiness, palpable and redemptive. ~ mary-oliver, @wisdomtrove

180:Mary means Star of the sea, for as mariners are guided to port by the ocean star, so Christians attain to glory through Mary's maternal intercession. ~ thomas-aquinas, @wisdomtrove

181:And to tell the truth I don't want to let go of the wrists of idleness, I don't want to sell my life for money, I don't even want to come in out of the rain. ~ mary-oliver, @wisdomtrove

182:Tell me, what else should I have done? Doesn't everything die at last, and too soon? Tell me, what is it you plan to do With your one wild and precious life? ~ mary-oliver, @wisdomtrove

183:Almost anything is too much. I am trying in my poems to have the reader be the experiencer. I do not want to be there. It is not even a walk we take together. ~ mary-oliver, @wisdomtrove

184:Oh, to love what is lovely, and will not last! What a task to ask of anything, or anyone, yet it is ours, and not by the century or the year, but by the hours. ~ mary-oliver, @wisdomtrove

185:I don't know lots of things but I know this: next year when spring flows over the starting point I'll think I'm going to drown in the shimmering miles of it... ~ mary-oliver, @wisdomtrove

186:You have to be in the world to understand what the spiritual is about, and you have to be spiritual in order to truly be able to accept what the world is about. ~ mary-oliver, @wisdomtrove

187:I have a passion for the name of "Mary," For once it was a magic sound to me, And still it half calls up the realms of fairy, Where I beheld what never was to be. ~ lord-byron, @wisdomtrove

188:Like Magellan, let us find our islands To die in, far from home, from anywhere Familiar. Let us risk the wildest places, Lest we go down in comfort, and despair. ~ mary-oliver, @wisdomtrove

189:Still, what I want in my life is to be willing to be dazzled - to cast aside the weight of facts and maybe even to float a little above this difficult world. ~ mary-oliver, @wisdomtrove

190:I love the line of Flaubert about observing things very intensely. I think our duty as writers begins not with our own feelings, but with the powers of observing. ~ mary-oliver, @wisdomtrove

191:Of course! The path to heaven doesn't lie down in flat miles. It's in the imagination with which you perceive this world, and the gestures with which you honor it. ~ mary-oliver, @wisdomtrove

192:Writers sometimes give up what is most strange and wonderful about their writing - soften their roughest edges - to accommodate themselves toward a group response. ~ mary-oliver, @wisdomtrove

193:Emerson, I am trying to live, as you said we must, the examined life. But there are days I wish there was less in my head to examine, not to speak of the busy heart. ~ mary-oliver, @wisdomtrove

194:I have a notebook with me all the time, and I begin scribbling a few words. When things are going well, the walk does not get anywhere; I finally just stop and write. ~ mary-oliver, @wisdomtrove

195:And now I understand something so frightening &wonderful- how the mind clings to the road it knows, rushing through crossroads, sticking like lint to the familiar. ~ mary-oliver, @wisdomtrove

196:The poem in which the reader does not feel himself or herself a participant is a lecture, listened to from an uncomfortable chair, in a stuffy room, inside a building. ~ mary-oliver, @wisdomtrove

197:As a child, what captivated me was reading the poems myself and realizing that there was a world without material substance which was nevertheless as alive as any other. ~ mary-oliver, @wisdomtrove

198:Come with me into the woods where spring is advancing, as it does, no matter what, not being singular or particular, but one of the forever gifts, and certainly visible. ~ mary-oliver, @wisdomtrove

199:With words, I could build a world I could live in. I had a very dysfunctional family, and a very hard childhood. So I made a world out of words. And it was my salvation. ~ mary-oliver, @wisdomtrove

200:I want to think again of dangerous and noble things. I want to be light and frolicsome. I want to be improbable and beautiful and afraid of nothing as though I had wings. ~ mary-oliver, @wisdomtrove

201:In this universe we are given two gifts: the ability to love and the ability to question. Which are, at the same time, the fires that warm us and the fires that scorch us. ~ mary-oliver, @wisdomtrove

202:I try to be good but sometimes a person just has to break out and act like the wild and springy thing one used to be. It's impossible not to remember wild an want it back. ~ mary-oliver, @wisdomtrove

203:I consider myself kind of a reporter - one who uses words that are more like music and that have a choreography. I never think of myself as a poet; I just get up and write. ~ mary-oliver, @wisdomtrove

204:Life is much the same when it's going well&

205:Sunrise What is the name of the deep breath I would take over and over for all of us? Call it whatever you want, it is happiness, it is another one of the ways to enter fire. ~ mary-oliver, @wisdomtrove

206:The most regretful people on earth are those who felt the call to creative work, who felt their own creative power restive and uprising, and gave to it neither power nor time. ~ mary-oliver, @wisdomtrove

207:There is a notion that creative people are absent-minded, reckless, heedless of social customs and obligations. It is, hopefully, true for they are in another world altogether. ~ mary-oliver, @wisdomtrove

208:I worked privately, and sometimes I feel that might be better for poets than the kind of social workshop gathering. My school was the great poets: I read, and I read, and I read. ~ mary-oliver, @wisdomtrove

209:Mary Allen has compiled a wealth of tools and resources - both inner and outer - to support you in consciously directing your untapped potential and creating a life that you love. ~ debbie-ford, @wisdomtrove

210:The world is: fun, and familiar, and healthful, and unbelievably refreshing, and lovely. And it is the theater of the spiritual; it is the multiform utterly obedient to a mystery. ~ mary-oliver, @wisdomtrove

211:Writing a poem ... is a kind of possible love affair between something like the heart (that courageous but also shy factory of emotion) and the learned skills of the conscious mind. ~ mary-oliver, @wisdomtrove

212:Ordinarily, I go to the woods alone. When I'm alone I can hear the almost unhearable sound of the roses singing. If you have ever gone to the woods with me, I must love you very much. ~ mary-oliver, @wisdomtrove

213:And I do not want anymore to be useful, to be docile, to lead / children out of the fields into the text / of civility, to teach them that they are (they are not) better than the grass. ~ mary-oliver, @wisdomtrove

214:You do not have to be good. You do not have to walk on your knees for a hundred miles through the desert, repenting. You only have to let the soft animal of your body love what it loves. ~ mary-oliver, @wisdomtrove

215:Love, love, love, says Percy. And hurry as fast as you can along the shining beach, or the rubble, or the dust. Then, go to sleep. Give up your body heat, your beating heart. Then, trust. ~ mary-oliver, @wisdomtrove

216:There is nothing better than work. Work is also play; children know that. Children play earnestly as if it were work. But people grow up, and they work with a sorrow upon them. It's duty. ~ mary-oliver, @wisdomtrove

217:I have a little dog who likes to nap with me. He climbs on my body and puts his face in my neck. He is sweeter than soap. He is more wonderful than a diamond necklace, which can't even bark... ~ mary-oliver, @wisdomtrove

218:The man who has many answers is often found in the theaters of information where he offers, graciously, his deep findings. While the man who has only questions, to comfort himself, makes music. ~ mary-oliver, @wisdomtrove

219:I know I can walk through the world, along the shore or under the trees, with my mind filled with things of little importance, in full self-attendance. A condition I can't really call being alive. ~ mary-oliver, @wisdomtrove

220:You are young. So you know everything. You leap into the boat and begin rowing. But, listen to me. Without fanfare, without embarrassment, without doubt,I talk directly to your soul. Listen to me. ~ mary-oliver, @wisdomtrove

221:There were times over the years when life was not easy, but if you're working a few hours a day and you've got a good book to read, and you can go outside to the beach and dig for clams, you're okay. ~ mary-oliver, @wisdomtrove

222:Let me keep my distance, always, from those who think they have the answers. Let me keep company always with those who say “Look!” and laugh in astonishment, and bow their heads. (from “Mysteries, Yes”) ~ mary-oliver, @wisdomtrove

223:To live in this world, you must be able to do three things: to love what is mortal; to hold it against your bones knowing your own life depends on it; and, when the time comes to let it go, to let it go. ~ mary-oliver, @wisdomtrove

224:When I am alone I can become invisible. I can sit on the top of a dune as motionless as an uprise of weeds, until the foxes run by unconcerned. I can hear the almost unhearable sound of the roses singing. ~ mary-oliver, @wisdomtrove

225:A fact: one picks it up and reads it, and puts it down, and there is an end to it. But an idea! That one may pick up, and reflect upon, and oppose, and expand, and so pass a delightful afternoon altogether. ~ mary-oliver, @wisdomtrove

226:If you ever feel distressed during your day - call upon our Lady - just say this simple prayer: &

227:Who knows what will happen or where I will be sent, yet already I have given a great many things away, expecting to be told to pack nothing, except the prayers which, with this thirst, I am slowly learning. ~ mary-oliver, @wisdomtrove

228:... whoever you are, not matter how lonely the world offers itself to your imagination, calls to you like the wild geese, harsh & exciting - over & over announcing your place in the family of things. ~ mary-oliver, @wisdomtrove

229:The end of life has its own nature, also worth our attention. I don't say this without reckoning in the sorrow, the worry, the many diminishments. But surely it is then that a person's character shines or glooms. ~ mary-oliver, @wisdomtrove

230:Truly, we live with mysteries too marvelous to be understood. How grass can be nourishing in the mouths of the lambs. How rivers and stones are forever in allegiance with gravity while we ourselves dream of rising. ~ mary-oliver, @wisdomtrove

231:You may not agree, you may not care, but if you are holding this book you should know that of all the sights I love in this world — and there are plenty — very near the top of the list is this one: dogs without leashes. ~ mary-oliver, @wisdomtrove

232:And over one more set of hills, along the sea, the last roses have opened their factories of sweetness and are giving it back to the world. If I had another life I would want to spend it all on some unstinting happiness. ~ mary-oliver, @wisdomtrove

233:How heron comes It is a negligence of the mind not to notice how at dusk heron comes to the pond and stands there in his death robes, perfect servant of the system, hungry, his eyes full of attention, his wings pure light ~ mary-oliver, @wisdomtrove

234:The god of dirt came up to me many times and said so many wise and delectable things, I lay on the grass listening to his dog voice, frog voice; now, he said, and now, and never once mentioned forever from, One or Two Things ~ mary-oliver, @wisdomtrove

235:Wherever I am, the world comes after me. It offers me its busyness. It does not believe that I do not want it. Now I understand why the old poets of China went so far and high into the mountains, then crept into the pale mist. ~ mary-oliver, @wisdomtrove

236:I decided very early that I wanted to write. But I didn't think of it as a career. I didn't even think of it as a profession... It was the most exciting thing, the most powerful thing, the most wonderful thing to do with my life. ~ mary-oliver, @wisdomtrove

237:Drive down any road, take a train or an airplane across the world, leave your old life behind, die and be born again~ wherever you arrive they'll be there first, glossy and rowdy and indistinguishable. The deep muscle of the world. ~ mary-oliver, @wisdomtrove

238:... there was a new voice which you slowly recognized as your own, that kept you company as you strode deeper and deeper into the world, determined to do the only thing you could do - determined to save the only life you could save. ~ mary-oliver, @wisdomtrove

239:It's very important to write things down instantly, or you can lose the way you were thinking out a line. I have a rule that if I wake up at 3 in the morning and think of something, I write it down. I can't wait until morning-it'll be gone. ~ mary-oliver, @wisdomtrove

240:If the English language had been properly organized ... then there would be a word which meant both &

241:Oh, yesterday, that one, we all cry out. Oh, that one! How rich and possible everything was! How ripe, ready, lavish, and filled with excitement&

242:When When it’s over, it’s over, and we don’t know any of us, what happens then. So I try not to miss anything. I think, in my whole life, I have never missed The full moon or the slipper of its coming back. Or, a kiss. Well, yes, especially a kiss. ~ mary-oliver, @wisdomtrove

243:And that is just the point... how the world, moist and beautiful, calls to each of us to make a new and serious response. That's the big question, the one the world throws at you every morning. "Here you are, alive. Would you like to make a comment? ~ mary-oliver, @wisdomtrove

244:I GO DOWN TO THE SHORE I go down to the shore in the morning and depending on the hour the waves are rolling in or moving out, and I say, oh, I am miserable, what shall— what should I do? And the sea says in its lovely voice: Excuse me, I have work to do. ~ mary-oliver, @wisdomtrove

245:Jesus humbled himself. He went from commanding angels to sleeping in the straw. From holding stars to clutching Mary's finger. The palm that held the universe took the nail of a soldier. Why? Because that's what love does. It puts the beloved before itself. ~ max-lucado, @wisdomtrove

246:Ten times a day something happens to me like this - some strengthening throb of amazement - some good sweet empathic ping and swell. This is the first, the wildest and the wisest thing I know: that the soul exists and is built entirely out of attentiveness. ~ mary-oliver, @wisdomtrove

247:I know death is the fascinating snake under the leaves, sliding and sliding; I know the heart loves him too, can't turn away, can't break the spell. Everything wants to enter the slow thickness, aches to be peaceful finally and at any cost. Wants to be stone. ~ mary-oliver, @wisdomtrove

248:When Christmas doesn't fit your expectations of what the perfect holiday should be, think about how Joseph and Mary probably didn't think that manger was the perfect place for their child to be born. but look at what a perfect Christmas that turned out to be. ~ joel-osteen, @wisdomtrove

249:We all have a hungry heart, and one of the things we hunger for is happiness. So as much as I possibly could, I stayed where I was happy. I spent a great deal of time in my younger years just writing and reading, walking around the woods in Ohio, where I grew up. ~ mary-oliver, @wisdomtrove

250:Language is, in other words, not necessary, but voluntary. If it were necessary, it would have stayed simple; it would not agitate our hearts with ever-present loveliness and ever-cresting ambiguity; it would not dream, on its long white bones, of turning into song. ~ mary-oliver, @wisdomtrove

251:we follow One who stood and wept at the grave of Lazarus-not surely, because He was grieved that Mary and Martha wept, and sorrowed for their lack of faith (though some thus interpret) but because death, the punishment of sin, is even more horrible in his eyes than in ours. ~ c-s-lewis, @wisdomtrove

252:Mary, my dearest Mother, give me your heart so beautiful, so pure, so immaculate, your heart so full of love and humility, that I may be able to receive Jesus in the Bread of Life, love Him as you loved Hitn and serve Him in the distressing disguise of the poorest of the poor. ~ mother-teresa, @wisdomtrove

253:All night my heart makes its way however it can over the rough ground of uncertainties, but only until night meets and then is overwhelmed by morning, the light deepening, the wind easing and just waiting, as I too wait (and when have I ever been disappointed?) for redbird to sing ~ mary-oliver, @wisdomtrove

254:The sea can do craziness, it can do smooth, it can lie down like silk breathing or toss havoc shoreward; it can give gifts or withhold all; it can rise, ebb, froth like an incoming frenzy of fountains, or it can sweet-talk entirely. As I can too, and so, no doubt, can you, and you. ~ mary-oliver, @wisdomtrove

255:All the great spiritual leaders in history were people of hope. Abraham, Moses, Ruth, Mary, Jesus, Rumi, Gandhi, and Dorothy Day all lived with a promise in their hearts that guided them toward the future without the need to know exactly what it would look like. Let's live with hope. ~ henri-nouwen, @wisdomtrove

256:At Blackwater Pond the tossed waters have settled after a night of rain. I dip my cupped hands. I drink a long time. It tastes like stone, leaves, fire. It falls cold into my body, waking the bones. I hear them deep inside me, whispering oh what is that beautiful thing that just happened? ~ mary-oliver, @wisdomtrove

257:Praying It doesn’t have to be the blue iris, it could be weeds in a vacant lot, or a few small stones; just pay attention, then patch a few words together and don’t try to make them elaborate, this isn’t a contest but the doorway into thanks, and a silence in which another voice may speak. ~ mary-oliver, @wisdomtrove

258:A dog comes to you and lives with you in your own house, but you do not therefore own her, as you do not own the rain, or the trees, or the laws which pertain to them ... A dog can never tell you what she knows from the smells of the world, but you know, watching her, that you know almost nothing. . . ~ mary-oliver, @wisdomtrove

259:And it is exceedingly short, his galloping life. Dogs die so soon. I have my stories of that grief, no doubt many of you do also. It is almost a failure of will, a failure of love, to let them grow old-or so it feels. We would do anything to keep them with us, and to keep them young. The one gift we cannot give. ~ mary-oliver, @wisdomtrove

260:I believe art is utterly important. It is one of the things that could save us. We don't have to rely totally on experience if we can do things in our imagination... . It's the only way in which you can live more lives than your own. You can escape your own time, your own sensibility, your own narrowness of vision. ~ mary-oliver, @wisdomtrove

261:And there you are on the shore, fitful and thoughtful, trying to attach them to an idea — some news of your own life. But the lilies are slippery and wild—they are devoid of meaning, they are simply doing, from the deepest spurs of their being, what they are impelled to do every summer. And so, dear sorrow, are you. ~ mary-oliver, @wisdomtrove

262:I learned to build bookshelves and brought books to my room, gathering them around me thickly. I read by day and into the night. I thought about perfectibility, and deism, and adjectives, and clouds, and the foxes, I locked my door, from the inside, and leaped from the roof and went to the woods, by day or darkness. ~ mary-oliver, @wisdomtrove

263:... Sometimes I dream that everything in the world is here, in my room, in a great closet, named and orderly, and I am here too, in front of it, hardly able to see for the flash and the brightness- and sometimes I am that madcap person clapping my hands and singing; and sometimes I am that quiet person down on my knees. ~ mary-oliver, @wisdomtrove

264:A clean heart is a free heart. A free heart can love Christ with an undivided love in chastity, convinced that nothing and nobody will separate it from his love. Purity, chastity, and virginity created a special beauty in Mary that attracted God's attention. He showed his great love for the world by giving Jesus to her. ~ mother-teresa, @wisdomtrove

265:Ordinarily, I go to the woods alone, with not a single friend, for they are all smilers and talkers and therefore unsuitable. I don't really want to be witnessed talking to the catbirds or hugging the old black oak tree. I have my way of praying, as you no doubt have yours. Besides, when I am alone I can become invisible. ~ mary-oliver, @wisdomtrove

266:I stood willingly and gladly in the characters of everything - other people, trees, clouds. And this is what I learned, that the world's otherness is antidote to confusion - that standing within this otherness - the beauty and the mystery of the world, out in the fields or deep inside books - can re-dignify the worst-stung heart. ~ mary-oliver, @wisdomtrove

267:I wanted the past to go away, I wanted to leave it, like another country; I wanted my life to close, and open like a hinge, like a wing, like the part of the song where it falls down over the rocks: an explosion, a discovery; I wanted to hurry into the work of my life; I wanted to know, whoever I was, I was alive for a little while. ~ mary-oliver, @wisdomtrove

268:There are things you can’t reach. But You can reach out to them, and all day long. The wind, the bird flying away. The idea of god. And it can keep you busy as anything else, and happier. I look; morning to night I am never done with looking. Looking I mean not just standing around, but standing around As though with your arms open. ~ mary-oliver, @wisdomtrove

269:Sometimes I spend all day trying to count the leaves on a single tree... Of course I have to give up, but by then I'm half crazy with the wonder of it&

270:Can one be passionate about the just, the ideal, the sublime, and the holy, and yet commit no labor in its cause? I don't think so. All summations have a beginning, all effect has a story, all kindness beings with the sown seed. Thought buds toward radiance. The gospel of light is the crossroads of - indolence, or action. Be ignited or be gone. ~ mary-oliver, @wisdomtrove

271:Because of the dog's joyfulness, our own is increased. It is no small gift. It is not the least reason why we should honor as well as love the dog of our own life, and the dog down the street, and all the dogs not yet born. What would the world be like without music or rivers or the green and tender grass? What would this world be like without dogs? ~ mary-oliver, @wisdomtrove

272:Poetry is a river; many voices travel in it; poem after poem moves along in the exciting crests and falls of the river waves. None is timeless; each arrives in an historical context; almost everything, in the end, passes. But the desire to make a poem, and the world's willingness to receive it&

273:It was not a choice of writing or not writing. It was a choice of loving my life or not loving my life. To keep writing was always a first priority... . I worked probably 25 years by myself... . Just writing and working, not trying to publish much. Not giving readings. A longer time than people really are willing to commit before they want to go public. ~ mary-oliver, @wisdomtrove

274:I do not live happily or comfortably With the cleverness of our times. The talk is all about computers, The news is all about bombs and blood. This morning, in the fresh field, I came upon a hidden nest. It held four warm, speckled eggs. I touched them. Then went away softly, Having felt something more wonderful Than all the electricity of New York City. ~ mary-oliver, @wisdomtrove

275:What is the Bible in your house? It is not the Old Testament, it is not the New Testament, it is not the Gospel according to Matthew, or Mark, or Luke, or John; it is the Gospel according to William; it is the Gospel according to Mary; it is the Gospel according to Henry and James; it is the Gospel according to your name. You write your own Bible. ~ henry-ward-beecher, @wisdomtrove

276:LITTLE DOGS RHAPSODY IN THE NIGHT (PERCY THREE) He puts his cheek against mine and makes small, expressive sounds. And when I'm awake, or awake enough he turns upside down, his four paws in the air and his eyes dark and fervent. Tell me you love me, he says. Tell me again. Could there be a sweeter arrangement? Over and over he gets to ask it. I get to tell. ~ mary-oliver, @wisdomtrove

277:The poet must not only write the poem but must scrutinize the world intensely, or anyway that part of the world he or she has taken for subject. If the poem is thin, it is likely so not because the poet does not know enough words, but because he or she has not stood long enough among the flowers&

278:When it's over, I want to say: all my life I was a bride married to amazement. I was the bridegroom, taking the world into my arms. When it is over, I don't want to wonder if I have made of my life something particular, and real. I don't want to find myself sighing and frightened, or full of argument. I don't want to end up simply having visited this world. ~ mary-oliver, @wisdomtrove

279:Along with the differences that abide in each of us, there is also in each of us a maverick, the darling stubborn one who won't listen, who insists, who chooses preference or the spirited guess over yardsticks or even history. I suspect this maverick is somewhat what the soul is, or at least that the soul lives close by and companionably with its agitating and inquiring force. ~ mary-oliver, @wisdomtrove

280:When the blackberries hang swollen in the woods, in the brambles nobody owns, I spend all day among the high branches, reaching my ripped arms, thinking of nothing, cramming the black honey of summer into my mouth; all day my body accepts what it is. In the dark creeks that run by there is this thick paw of my life darting among the black bells, the leaves; there is this happy tongue. ~ mary-oliver, @wisdomtrove

281:Still, what I want in my life is to be willing to be dazzled-to cast aside the weight of facts and maybe even to float a little above this difficult world. I want to believe I am looking into the white fire of a great mystery. I want to believe that the imperfections are nothing-that the light is everything-that it is more than the sum of each flawed blossom rising and fading. And I do. ~ mary-oliver, @wisdomtrove

282:But the owls themselves are not hard to find, silent and on the wing, with their ear tufts flat against their heads as they fly and their huge wings alternately gliding and flapping as they maneuver through the trees. Athena's owl of wisdom and Merlin's companion, Archimedes, were screech owls surely, not this bird with the glassy gaze, restless on the bough, nothing but blood on its mind. ~ mary-oliver, @wisdomtrove

283:I don't know exactly what a prayer is. I do know how to pay attention, how to fall down into the grass, how to kneel down in the grass, how to be idle and blessed, how to stroll through the fields, which is what I have been doing all day. Tell me, what else should I have done? Doesn't everything die at last, and too soon? Tell me, what is it you plan to do with your one wild and precious life? ~ mary-oliver, @wisdomtrove

284:The religious school she went to, growing up, Ms. Wright said how all the girls had to wear a scarf tied to cover their ears at all times. Based on the biblical idea that the Virgin Mary became pregnant when the Holy Spirit whispered in her ear. The idea that ears were vaginas. That, hearing just one wrong idea, you lost your innocence. One detail too many and you'd be ruined. Overdosed on information. ~ chuck-palahniuk, @wisdomtrove

285:Poetry is one of the ancient arts, and it began, as did all the fine arts, within the original wilderness of the earth. Also, it began through the process of seeing, and feeling, and hearing, and smelling, and touching, and then remembering&

286:It is no use thinking that writing of poems - the actual writing - can accommodate itself to a social setting, even the most sympathetic social setting of a workshop composed of friends. It cannot. The work improves there and often the will to work gets valuable nourishment and ideas. But, for good reasons, the poem requires of the writer not society or instruction, but a patch of profound and unbroken solitude. ~ mary-oliver, @wisdomtrove

287:Do you love this world? Do you cherish your humble and silky life? Do you adore the green grass, with its terror beneath? Do you also hurry, half-dressed and barefoot, into the garden, and softly, and exclaiming of their dearness, fill your arms with the white and pink flowers, with their honeyed heaviness, their lush trembling, their eagerness to be wild and perfect for a moment, before they are nothing, forever? ~ mary-oliver, @wisdomtrove

288:I want to write something so simply about love or about pain that even as you are reading you feel it and as you read you keep feeling it and though it be my story it will be common, though it be singular it will be known to you so that by the end you will think— no, you will realize— that it was all the while yourself arranging the words, that it was all the time words that you yourself, out of your heart had been saying. ~ mary-oliver, @wisdomtrove

289:The poet dreams of the classroom I dreamed I stood up in class And I said aloud: Teacher, Why is algebra important? Sit down, he said. Then I dreamed I stood up And I said: Teacher, I’m weary of the turkeys That we have to draw every fall. May I draw a fox instead? Sit down, he said. Then I dreamed I stood up once more and said: Teacher, My heart is falling asleep And it wants to wake up. It needs to be outside. Sit down, he said. ~ mary-oliver, @wisdomtrove

290:On the beach, at dawn: Four small stones clearly Hugging each other. How many kinds of love Might there be in the world, And how many formations might they make And who am I ever To imagine I could know Such a marvelous business? When the sun broke It poured willingly its light Over the stones That did not move, not at all, Just as, to its always generous term, It shed its light on me, My own body that loves, Equally, to hug another body. ~ mary-oliver, @wisdomtrove

291:from the complications of loving you i think there is no end or return. no answer, no coming out of it. which is the only way to love, isn't it? this isn't a playground, this is earth, our heaven, for a while. therefore i have given precedence to all my sudden, sullen, dark moods that hold you in the center of my world. and i say to my body: grow thinner still. and i say to my fingers, type me a pretty song. and i say to my heart: rave on. ~ mary-oliver, @wisdomtrove

292:How many mysteries have you seen in your lifetime? How many nets pulled full over the boat's side, each silver body ready or not falling into submission? How many roses in early summer uncurling above the pale sands then falling back in unfathomable willingness? And what can you say? Glory to the rose and the leaf, to the seed, to the silver fish. Glory to time and the wild fields, and to joy. And to grief's shock and torpor, its near swoon. ~ mary-oliver, @wisdomtrove

293:Every spring I hear the thrush singing in the glowing woods he is only passing through. His voice is deep, then he lifts it until it seems to fall from the sky. I am thrilled. I am grateful. Then, by the end of morning, he's gone, nothing but silence out of the tree where he rested for a night. And this I find acceptable. Not enough is a poor life. But too much is, well, too much. Imagine Verdi or Mahler every day, all day. It would exhaust anyone. ~ mary-oliver, @wisdomtrove

294:On coming to the house, they (the Magi), saw the child with his mother Mary, and they bowed down and worshiped him. (Matthew 2:11) [This] adoration, too, was not the same as the worship of God. In my opinion they did not yet recognize him as God, but they acted in keeping with the custom mentioned in Scripture, according to which Kings and important people were worshiped; this did not mean more than falling down before them at their feet and honoring them. ~ martin-luther, @wisdomtrove

295:I would say that there exists a thousand unbreakable links between each of us and everything else, and that our dignity and our chances are one. The farthest star and the mud at our feet are a family; and there is no decency or sense in honoring one thing, or a few things, and then closing the list. The pine tree, the leopard, the Platte River, and ourselves-we are at risk together, or we are on our way to a sustainable world together, we are each other's destiny. ~ mary-oliver, @wisdomtrove

296:My wife, my Mary, goes to her sleep the way you would close the door of a closet. So many times I have watched her with envy. Her lovely body squirms a moment as though she fitted herself into a cocoon. She sighs once and at the end of it her eyes close and her lips, untroubled, fall into that wise and remote smile of the Ancient Greek gods. She smiles all night in her sleep, her breath purrs in her throat, not a snore, a kitten's purr... She loves to sleep and sleep welcomes her. ~ john-steinbeck, @wisdomtrove

297:As the original &

298:Mornings at Blackwater" For years, every morning, I drank from Blackwater Pond. It was flavored with oak leaves and also, no doubt, the feet of ducks. And always it assuaged me from the dry bowl of the very far past. What I want to say is that the past is the past, and the present is what your life is, and you are capable of choosing what that will be, darling citizen. So come to the pond, or the river of your imagination, or the harbor of your longing, and put your lips to the world. And live your life. ~ mary-oliver, @wisdomtrove

299:The sweetness of dogs (fifteen) What do you say, Percy? I am thinking of sitting out on the sand to watch the moon rise. Full tonight. So we go and the moon rises, so beautiful it makes me shudder, makes me think about time and space, makes me take measure of myself: one iota pondering heaven. Thus we sit, I thinking how grateful I am for the moon’s perfect beauty and also, oh! How rich it is to love the world. Percy, meanwhile, leans against me and gazes up into my face. As though I were his perfect moon. ~ mary-oliver, @wisdomtrove

300:In your hands The dog, the donkey, surely they know They are alive. Who would argue otherwise? But now, after years of consideration, I am getting beyond that. What about the sunflowers? What about The tulips, and the pines? Listen, all you have to do is start and There’ll be no stopping. What about mountains? What about water Slipping over rocks? And speaking of stones, what about The little ones you can Hold in your hands, their heartbeats So secret, so hidden it may take years Before, finally, you hear them? ~ mary-oliver, @wisdomtrove

301:Why I Wake Early Hello, sun in my face. Hello, you who made the morning and spread it over the fields and into the faces of the tulips and the nodding morning glories, and into the windows of, even, the miserable and the crotchety – best preacher that ever was, dear star, that just happens to be where you are in the universe to keep us from ever-darkness, to ease us with warm touching, to hold us in the great hands of light – good morning, good morning, good morning. Watch, now, how I start the day in happiness, in kindness. ~ mary-oliver, @wisdomtrove

302:GOING TO WALDEN It isn't very far as highways lie. I might be back by nightfall, having seen The rough pines, and the stones, and the clear water. Friends argue that I might be wiser for it. They do not hear that far-off Yankee whisper: How dull we grow from hurrying here and there! Many have gone, and think me half a fool To miss a day away in the cool country. Maybe. But in a book I read and cherish, Going to Walden is not so easy a thing As a green visit. It is the slow and difficult Trick of living, and finding it where you are. ~ mary-oliver, @wisdomtrove

303:Tom Dancer’s gift of a whitebark pine cone You never know What opportunity Is going to travel to you, Or through you. Once a friend gave me A small pine cone- One of a few He found in the scat Of a grizzly In Utah maybe, Or Wyoming. I took it home And did what I supposed He was sure I would do- I ate it, Thinking How it had traveled Through that rough And holy body. It was crisp and sweet. It was almost a prayer Without words. My gratitude, Tom Dancer, For this gift of the world I adore so much And want to belong to. And thank you too, great bear ~ mary-oliver, @wisdomtrove

304:I had a dog who loved flowers. Briskly she went through the fields, yet paused for the honeysuckle or the rose, her dark head and her wet nose touching the face of every one with its petals of silk with its fragrance rising into the air where the bees, their bodies heavy with pollen hovered - and easily she adored every blossom not in the serious careful way that we choose this blossom or that blossom the way we praise or don't praise - the way we love or don't love - but the way we long to be - that happy in the heaven of earth - that wild, that loving. ~ mary-oliver, @wisdomtrove

305:If you suddenly and unexpectedly feel joy, don't hesitate. Give in to it. There are plenty of lives and whole towns destroyed or about to be. We are not wise, and not very often kind. And much can never be redeemed. Still life has some possibility left. Perhaps this is its way of fighting back, that sometimes something happened better than all the riches or power in the world. It could be anything, but very likely you notice it in the instant when love begins. Anyway, that's often the case. Anyway, whatever it is, don't be afraid of its plenty. Joy is not made to be a crumb. ~ mary-oliver, @wisdomtrove

306:When death comes…. I want to step through the door full of curiosity, wondering: what it’s going to be like, that cottage of darkness? And therefore I look upon everything as a brotherhood and a sisterhood, and I look upon time as no more than an idea, and I consider eternity as another possibility, and I think of each life as a flower, as common as a field daisy, and as singular, and each name a comfortable music in the mouth, tending, as all music does, toward silence, and each body as a lion of courage, and something precious to the earth. [from the poem "When Death Comes"] ~ mary-oliver, @wisdomtrove

307:And now my old dog is dead, and another I had after him, and my parents are dead, and that first world, that old house, is sold and lost, and the books I gathered there lost, or sold- but more books bought, and in another place, board by board and stone by stone, like a house, a true life built, and all because I was steadfast about one or two things: loving foxes, and poems, the blank piece of paper, and my own energy- and mostly the shimmering shoulders of the world that shrug carelessly over the fate of any individual that they may, the better, keep the Niles and Amazons flowing. ~ mary-oliver, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:and began to munch. ~ Mary Daheim,

2:of echoes; ~ Charlotte Mary Yonge,

3:of work and love, a ~ Mary Oliver,

4:We can all be hurt. ~ Mary Balogh,

5:catch her sometimes, ~ Mary Kubica,

6:Good Moral Character ~ Mary Pipher,

7:Not knaves, fools. ~ Mary McCarthy,

8:said ~ Mary Wollstonecraft Shelley,

9:sensuality lingering ~ Mary Burton,

10:the slightest noise, ~ Mary Balogh,

11:The wood was smooth, ~ Mary Burton,

12:unfortunately just ~ Mary Connealy,

13:with ~ Mary Wollstonecraft Shelley,

14:all cops part shrink? ~ Mary Burton,

15:I don't have an iPod. ~ Mary Timony,

16:Mary gasped. “Eliza. ~ Natasha Boyd,

17:moment, because, ~ Mary Kay Andrews,

18:Montana July 1897 D ~ Mary Connealy,

19:scary. “Gotcha! ~ Mary Pope Osborne,

20:We are tomorrow's past. ~ Mary Webb,

21:afternoon he ~ Mary Roberts Rinehart,

22:Energy and Good Health ~ Mary Pipher,

23:Every year everything ~ Mary Oliver,

24:Positive Mental Health ~ Mary Pipher,

25:Press on, regardless. ~ Mary Stewart,

26:propinquity, ~ Mary Roberts Rinehart,

27:proprietor’?” Glynna ~ Mary Connealy,

28:Redd up the ship! ~ Mary Ann Shaffer,

29:The Silver Palate ~ Mary Kay Andrews,

30:vicissitudes ~ Mary Roberts Rinehart,

31:What nonsense! ~ Mary Wollstonecraft,

32:Ambition and Initiative ~ Mary Pipher,

33:Be ignited, or be gone. ~ Mary Oliver,

34:Clerval ~ Mary Wollstonecraft Shelley,

35:for all other women. He ~ Mary Balogh,

36:Jesus, Mary and Joseph ~ Markus Zusak,

37:Last dance with Mary Jane ~ Tom Petty,

38:Make every day count. ~ Mary Kay Ash,

39:O Mary, please intercede… ~ Anonymous,

40:Penny silent-screamed ~ Mary H K Choi,

41:The Valley of Origin. My ~ Mary Weber,

42:Good idea. I'll do it. ~ Mary Connealy,

43:I used to be someone. ~ Mary E Pearson,

44:I want to live quietly. ~ Mary MacLane,

45:Misfortunes make us wise ~ Mary Norton,

46:Tesoro… dammi un bacio…. ~ Mary Calmes,

47:That’s what he told you. ~ Mary Kubica,

48:The Ability to Calm Down ~ Mary Pipher,

49:There was silence. ~ Mary Pope Osborne,

50:Til Mary I Himlen ~ Emil Aarestrup,

51:attributes of resilience. ~ Mary Pipher,

52:Complaint is poverty. ~ Mary Baker Eddy,

53:I always want to work. ~ Mary McCormack,

54:Lacey thought with ~ Mary Higgins Clark,

55:Mary had a little sheep, ~ Steven Tyler,

56:Misfortunes make us wise. ~ Mary Norton,

57:Regroup. Move forward. ~ Mary E Pearson,

58:Savannah gray bricks ~ Mary Kay Andrews,

59:she slipped in behind two ~ Mary Burton,

60:Tell me who I am. (29) ~ Mary E Pearson,

61:Vertel me alles. - Vicky ~ Mary Hoffman,

62:White Buffalo Woman ~ Mary Pope Osborne,

63:apparition ~ Mary Wollstonecraft Shelley,

64:Be brave, be victorious ~ Mary E Pearson,

65:Belief isn't always easy. ~ Mary Oliver,

66:cockchafer ~ Mary Wollstonecraft Shelley,

67:Fake it till you make it. ~ Mary Kay Ash,

68:I was at his house. ~ Mary Higgins Clark,

69:Please don't let me fall. ~ Mary Surratt,

70:The missing class gerbils. ~ Mary Burton,

71:collecting evidence,” Adler ~ Mary Burton,

72:foot-washing Baptists, ~ Mary Kay Andrews,

73:hospital johnny. ~ Mary Catherine Gebhard,

74:It began with the stars. ~ Mary E Pearson,

75:Life is fraught with risks, ~ Mary Balogh,

76:Life is what you remember. ~ Mary Rickert,

77:Never buy gold, simply earn it ~ Mary Kom,

78:phone number to Booker ~ Mary Kay Andrews,

79:she told Rick Parker ~ Mary Higgins Clark,

80:that he really had suffered ~ Mary Balogh,

81:Truth has no beginning. ~ Mary Baker Eddy,

82:Come with me.” Roberto ~ Mary Pope Osborne,

83:Don’t get too close to ~ Mary Pope Osborne,

84:Mary felt her blood run cold. ~ Terri Reid,

85:My work is loving the world. ~ Mary Oliver,

86:Nothing ever happens to me. ~ Mary Stewart,

87:Smith, a tall, lean man with ~ Mary Burton,

88:Spring is my sweetheart. ~ Mary Baker Eddy,

89:The Ability to Pay Attention ~ Mary Pipher,

90:There are no pure people. ~ Mary Gaitskill,

91:We fall forward to succeed. ~ Mary Kay Ash,

92:Why did perfect feel broken? ~ Mary Burton,

93:Action without study is fatal. ~ Mary Beard,

94:all eternity is in the moment ~ Mary Oliver,

95:and sheep and chickens. ~ Mary Pope Osborne,

96:…Clear pebbles of the rain... ~ Mary Oliver,

97:Deceit knew no boundaries. ~ Mary E Pearson,

98:Frankenstein? ~ Mary Wollstonecraft Shelley,

99:Friend, good! ~ Mary Wollstonecraft Shelley,

100:Get the Hail Mary outta here. ~ Avery Aster,

101:Here, there, everywhere ~ Mary Downing Hahn,

102:I can be a little acerbic. ~ Mary McCormack,

103:I was a wreck ~ Mary Wollstonecraft Shelley,

104:Mary, born November 20, 1791. ~ Jane Austen,

105:My husband - my king. ~ Mary Wollstonecraft,

106:My mother is a beauty. ~ Mary Louise Parker,

107:No knowledge is wasted, ~ Mary Alice Monroe,

108:played any sort of game. Ten. ~ Mary Balogh,

109:tape and handed her the water ~ Mary Burton,

110:want to live someplace that ~ Mary H K Choi,

111:You prance in my mind, Mary. ~ Abigail Roux,

112:Zsu viktara. Stand strong. ~ Mary E Pearson,

113:A dowdy, depressed dwarf. ~ Mary Kay Andrews,

114:All eternity is in the moment. ~ Mary Oliver,

115:All piety and no sense... ~ Mary Ann Shaffer,

116:Bloom Where You're Planted ~ Mary Engelbreit,

117:Choose with no regret. ~ Mary Anne Radmacher,

118:…Clear pebbles of the rain... ~ Mary Oliver,

119:complained of cramps to ~ Mary Higgins Clark,

120:De duchessa is dood. - Silvia ~ Mary Hoffman,

121:Grief is a circular staircase. ~ Mary Pipher,

122:I did dream, now I live in it. ~ Mary Calmes,

123:Leave love to take its course. ~ Mary Balogh,

124:Mary.   The drive into ~ William R Forstchen,

125:No one is too great to fall ~ Mary E Pearson,

126:speaker and shout. ‘Mary, ~ Michael Connelly,

127:The Ability to Love New People ~ Mary Pipher,

128:There is no kindness in money. ~ Mary Balogh,

129:was letting the cameras ~ Mary Higgins Clark,

130:Well, proud Mary's fat arse! ~ Gail Carriger,

131:And I say to my heart: rave on. ~ Mary Oliver,

132:A Voice from I Don’t Know Where ~ Mary Oliver,

133:Because I Stupidly Loved Her ~ Mary E Pearson,

134:Bloom where you are planted ~ Mary Engelbreit,

135:Dare to risk public criticism. ~ Mary Kay Ash,

136:Death doesn't have to be boring. ~ Mary Roach,

137:Early numbers are always wrong. ~ Mary Cheney,

138:Friendship needs no reason! ~ Mary Engelbreit,

139:...how the cold makes us dream! ~ Mary Oliver,

140:I know many lives worth living. ~ Mary Oliver,

141:I walk in the world to love it. ~ Mary Oliver,

142:Pero Mia sigue sin sentir nada. ~ Mary Kubica,

143:Sharing is sometimes ~ Mary Catherine Bateson,

144:Stu asked me to marry him ~ Mary Downing Hahn,

145:The party does sound fun, ~ Mary Pope Osborne,

146:The sparrow still falls. ~ Mary Doria Russell,

147:We’re St Mary’s. We run on tea. ~ Jodi Taylor,

148:Who can clip its wings? ~ Mary Wollstonecraft,

149:A child's a plaything for an hour. ~ Mary Lamb,

150:A good man who did a bad thing. ~ Mary Matalin,

151:And just dance a little. ~ Mary Anne Radmacher,

152:Art is the god you have not seen. ~ Mary Butts,

153:bullet wound will do.” Gordon ~ Mary Jo Putney,

154:CHAPTER XXXIV MARY’S LETTER ~ Anthony Trollope,

155:I hate being good. -Mary Poppins ~ P L Travers,

156:Leechfield Will Grease The Planet! ~ Mary Karr,

157:Look, I want to love this world ~ Mary Oliver,

158:Mediocrity is underrated. ~ Mary Louise Parker,

159:Nobody owns the hearts of birds. ~ Mary Oliver,

160:none can be Tyrants but Cowards. ~ Mary Astell,

161:People fail forward to success. ~ Mary Kay Ash,

162:Space is entirely poetic. ~ Mary Louise Parker,

163:That I love her. That I’m sorry. ~ Mary Kubica,

164:The Word Eater, by Mary Amato ~ Donalyn Miller,

165:Way to pronoun," Saunders says. ~ Mary Robison,

166:Without money nothing gets done. ~ Mary Lasker,

167:a perverse and unruly superstition ~ Mary Beard,

168:Beautiful doesn't do her justice. ~ Mary Kubica,

169:Bobby Lambrecht. It’s after five, ~ Mary Daheim,

170:Every silver lining has a cloud. ~ Mary Kay Ash,

171:In my end is my beginning ~ Mary Queen of Scots,

172:I prefer doing over watching. ~ Mary J Williams,

173:It was a closely held family ~ Mary Kay Andrews,

174:Jesus, I trust in You. ~ Mary Faustina Kowalska,

175:Mary, you make me wanna eat you ~ Daniel Dumile,

176:Milkfed Mary, Queen of the Dairy, ~ Jess Lourey,

177:Panacea, Greek for “cure all, ~ Mary Anna Evans,

178:Panty-melting” — Mary Johnston ~ Scarlett Avery,

179:Play as often as you can. ~ Mary Anne Radmacher,

180:Quit demagoguing. It's not true. ~ Mary Matalin,

181:Reject hatred without hating. ~ Mary Baker Eddy,

182:She was starved hurting limbs. ~ Mary Gaitskill,

183:They’re all amazingly nice, ~ Mary Pope Osborne,

184:with a cluster of other servants. ~ Mary Balogh,

185:you’ll get chocolate all over the ~ Mary Daheim,

186:A child is fed with milk and praise. ~ Mary Lamb,

187:Ask yourself to slow down. ~ Mary Anne Radmacher,

188:Fear is faith that it won't work. ~ Mary Kay Ash,

189:following spring to find himself a ~ Mary Balogh,

190:Gather up your telegrams ~ Mary Chapin Carpenter,

191:I don't remember a voice ~ Mary Chapin Carpenter,

192:I know several lives worth living. ~ Mary Oliver,

193:Im always terrified when Im writing. ~ Mary Karr,

194:It's hard to be an articulate ghost. ~ Mary Karr,

195:I will move with the wind. ~ Mary Anne Radmacher,

196:Love could turn vicious instantly. ~ Mary Burton,

197:Loving someone was traumatizing. ~ Mary H K Choi,

198:Mary Pipher’s book Reviving Ophelia ~ Bren Brown,

199:Mary Poppins is magical and fun. ~ Julie Andrews,

200:May God and Mary bless you. ~ Maurice O Sullivan,

201:Memory is a funny thing sometimes. ~ Mary Losure,

202:Money is that dear thing which, ~ Mary Jo Salter,

203:Never better, Tom. And you? ~ Mary Higgins Clark,

204:One day hope would have a name. ~ Mary E Pearson,

205:Poetry is a life-cherishing force. ~ Mary Oliver,

206:There are no rules in survival. ~ Mary E Pearson,

207:The rules are very strict... ~ Mary Downing Hahn,

208:...the tourist Venice is Venice. ~ Mary McCarthy,

209:you and behave themselves. ~ Mary Lydon Simonsen,

210:A wrong motive involves defeat. ~ Mary Baker Eddy,

211:Criticize the act, not the person. ~ Mary Kay Ash,

212:Dead men tell no tales, Mary. ~ Daphne du Maurier,

213:Death by starvation is slow. ~ Mary Hunter Austin,

214:Death. It doesn't have to be boring. ~ Mary Roach,

215:Death. It doesn’t have to be boring. ~ Mary Roach,

216:His posture was still erect, ~ Mary Higgins Clark,

217:Hypocrisy is fatal to religion. ~ Mary Baker Eddy,

218:I am so vast, uncertain and strange ~ Mary Oliver,

219:If God is male, then the male is God. ~ Mary Daly,

220:I hate being good. -Mary Poppins ~ P L Travers,

221:I honestly, sincerely love what I do. ~ Mary Hart,

222:Internet TV is replacing linear TV. ~ Mary Meeker,

223:In violence we forget who we are. ~ Mary McCarthy,

224:In violence, we forget who we are ~ Mary McCarthy,

225:Life is just a chair of bowlies ~ Mary Engelbreit,

226:..love lays bare your soul. ~ Mary Lydon Simonsen,

227:Loving you is gonna fuckin' kill me ~ Mary Calmes,

228:Moses: God or crowd control?!? ~ Mary Ann Shaffer,

229:picked up sandwiches and chips ~ Mary Kay Andrews,

230:The big art is our life. ~ Mary Caroline Richards,

231:The time for thinkers has come. ~ Mary Baker Eddy,

232:We are the hero of our own story. ~ Mary McCarthy,

233:Were any losses worth the gains? ~ Mary E Pearson,

234:What you believe, you can achieve. ~ Mary Kay Ash,

235:When would he learn humility? ~ Mary Alice Monroe,

236:Wherever you go, there you are! ~ Mary Engelbreit,

237:Abortion is the taking of a life. ~ Mary Calderone,

238:As a memoirist, I strive for veracity. ~ Mary Karr,

239:Courage doesn't always roar. ~ Mary Anne Radmacher,

240:Everything sounds better in Italian. ~ Mary Calmes,

241:For Mary O’Hare and Gerhard Müller ~ Kurt Vonnegut,

242:I'd settle for what you had to give ~ Mary Stewart,

243:I'm a liberal arts junkie. ~ Mary Chapin Carpenter,

244:I say every dog looks like no other ~ Mary Jo Bang,

245:I work on weekends, but from home. ~ Mary Schapiro,

246:La couleur du courage, c'est le brun ~ Mary Gentle,

247:My back is dirtier than a potato? ~ Mary E Pearson,

248:Polybius more than 150 years earlier, ~ Mary Beard,

249:Rapists do not deserve to live.” And ~ Mary Balogh,

250:Reality is always extraordinary. ~ Mary Ellen Mark,

251:Remember, body armor is your friend. ~ Mary Calmes,

252:Some truths refused to be hidden. ~ Mary E Pearson,

253:talked to Allie today? Is there ~ Mary Kay Andrews,

254:That’s either powerfully romantic ~ Mary Jo Putney,

255:to talk to Léon about it, I can see ~ Mary Stewart,

256:Why do I want to run from happiness? ~ Mary Balogh,

257:You have chosen the path of darkness. ~ Mary Grand,

258:You must never stop being whimsical. ~ Mary Oliver,

259:about failed to cheer her. She felt the ~ Mary Wine,

260:and starting to stay even with ~ Mary Higgins Clark,

261:Annie kissed each of the little ~ Mary Pope Osborne,

262:A pool game mixes ritual with geometry. ~ Mary Karr,

263:Congratulations, if you have changed. ~ Mary Oliver,

264:Demons especially enjoy metaphors. ~ Mary Gaitskill,

265:Don’t confuse progress with winning. ~ Mary T Barra,

266:dumber than a box full of rocks. ~ Mary Kay Andrews,

267:gallons of wine, cinnamon, ~ Hannah Mary Rothschild,

268:Gravitation is the lust of the cosmos. ~ Mary Roach,

269:I'd rather have sex than dessert. ~ Mary J Williams,

270:Jealous of a bitty bird, he was. ~ Mary Ann Shaffer,

271:My hailstorm tore them limb from limb. ~ Mary Weber,

272:New Jersey,” she said crisply, ~ Mary Higgins Clark,

273:The future would take care of itself. ~ Mary Balogh,

274:their son. Sandra did not know ~ Mary Higgins Clark,

275:This is your new nurse, Mary Poppins. ~ P L Travers,

276:truck driver, but mostly earning ~ Mary Kay Andrews,

277:After 60, its just patch, patch, patch ~ Mary Martin,

278:And Audra?” “Yes?” “Tell my brothers ~ Mary Connealy,

279:and his wife, Lisa, were there. ~ Mary Higgins Clark,

280:Catfish are basically swimming tongues, ~ Mary Roach,

281:Did you hit me with your car?” “Uh, no? ~ Mary Frame,

282:else the responsibility for your life. ~ Mary Oliver,

283:I am a soldier in my father's army. ~ Mary E Pearson,

284:I like to read because it kills me. ~ Mary Ruefle,

285:I will close my eyes and leap. ~ Mary Anne Radmacher,

286:jealousy is the grave of affection ~ Mary Baker Eddy,

287:My ambition was to live like music. ~ Mary Gaitskill,

288:My theory on education is... get one. ~ Mary Matalin,

289:Newcomers don't want to learn English. ~ Mary Pipher,

290:People are messy, unpredictable things. ~ Mary Roach,

291:The beginning is always today. ~ Mary Wollstonecraft,

292:There are many ways to feed people. ~ Mary E Pearson,

293:The Snow-drop, Winter's timid child, ~ Mary Robinson,

294:The Spanish for ‘vacuum’ is aspiradora. ~ Mary Roach,

295:We all grow on somebody's grave. ~ Mary Augusta Ward,

296:Work as smart as you are able. ~ Mary Anne Radmacher,

297:and highlighted with bold streaks ~ Mary Alice Monroe,

298:A perfect night... a perfect forever ~ Mary E Pearson,

299:Attention is the beginning of devotion. ~ Mary Oliver,

300:Evidence of innocence is irrelevant! ~ Mary Sue Terry,

301:Fashion is a capricious deity. ~ Mary Russell Mitford,

302:Friend is a gift you give yourself. ~ Mary Engelbreit,

303:Greater stories will have their way. ~ Mary E Pearson,

304:hi my name is luke, it rhymes with puke! ~ Mary Amato,

305:I ain't Mary, so ain't a damn thing Poppin'. ~ Xzibit,

306:I couldn't get life loud enough. ~ Mary Louise Parker,

307:Ik heb mijn besluit genomen. - Arianna ~ Mary Hoffman,

308:I never felt interpretation was my job. ~ Mary Leakey,

309:It's not a competition, it's a doorway. ~ Mary Oliver,

310:I wonder at the weight of a Sparrow. ~ Mary E Pearson,

311:Jealousy is the grave of affection. ~ Mary Baker Eddy,

312:Lean forward into your life... ~ Mary Anne Radmacher,

313:Mary is the lily in God's garden. ~ Bridget of Sweden,

314:My strengths are not your strengths. ~ Mary E Pearson,

315:No power can withstand divine Love. ~ Mary Baker Eddy,

316:The human liver is a boss-looking organ. ~ Mary Roach,

317:Tomorrow is a word of hope,I do believe ! ~ Mary Webb,

318:to the bells and hurried to join ~ Mary Higgins Clark,

319:tries to make a pass at you, you ~ Mary Higgins Clark,

320:Truth is immortal; error is mortal. ~ Mary Baker Eddy,

321:What’s that kid’s story?” Hayden asked. ~ Mary Burton,

322:Why is it that everybody else is traffic? ~ Mary Karr,

323:Words have longer lives than people. ~ Mary E Pearson,

324:You must not ever stop being whimsical. ~ Mary Oliver,

325:A dreamer born is a hero bred. ~ Mary Chapin Carpenter,

326:Father-Mother is the name for Deity. ~ Mary Baker Eddy,

327:Gardening is all about optimism. ~ Mary Anne Radmacher,

328:God first, family second, career third. ~ Mary Kay Ash,

329:He created us for adventure, not ease. ~ Mary E DeMuth,

330:I believe in kindness. Also in mischief. ~ Mary Oliver,

331:I'd rather be in a tent than in a house. ~ Mary Leakey,

332:It's just a bad day, not a bad life. ~ Mary Engelbreit,

333:It's my job as governor to set a vision. ~ Mary Fallin,

334:It tastes like water spiked with strange. ~ Mary Roach,

335:Live as if this is all there is. ~ Mary Anne Radmacher,

336:Mary Shelley changed the whole world. ~ Kiersten White,

337:Mistress Mary Quite Contrary ~ Frances Hodgson Burnett,

338:One intense hour is worth a dreamy day. ~ Mary Kay Ash,

339:Reading keeps you from going ga-ga. ~ Mary Ann Shaffer,

340:She truly has grace under pressure, ~ Mary Ann Shaffer,

341:Some last words should never be said. ~ Mary E Pearson,

342:there was many a slip twixt cup and lip. ~ Mary Balogh,

343:To hate excellence is to hate the gods. ~ Mary Renault,

344:We shake with joy, we shake with grief. ~ Mary Oliver,

345:When you love others you aren't nervous. ~ Mary Martin,

346:Why do bad things happen to good people? ~ Mary C Neal,

347:You can’t have two worlds in your hands ~ Mary Szybist,

348:Age demands respect; youth, love. ~ Mary Wollstonecraft,

349:And millions of books,” said Annie. ~ Mary Pope Osborne,

350:Armed with madness, I go on a long voyage. ~ Mary Butts,

351:café, and dozens of people wandering ~ Mary Kay Andrews,

352:clawing at my heart all these years. ~ Mary Kay Andrews,

353:Commas, like nuns, often travel in pairs. ~ Mary Norris,

354:Constance had joined him at the breakfast ~ Mary Balogh,

355:Do not desire to fit in. Desire to lead. ~ Mary Kay Ash,

356:even that could not help his game. ~ Mary Higgins Clark,

357:Find happiness in making others happy. ~ Mary MacKillop,

358:God didn't have time to create a nobody. ~ Mary Kay Ash,

359:he’d say. Sacrilege. But Joseph never did ~ Mary Kubica,

360:He is exactly the poem I wanted to write. ~ Mary Oliver,

361:He looks at you and he thinks he can fly. ~ Mary Calmes,

362:Home had always been a place to dream of. ~ Mary Balogh,

363:ISBN 13: 978-0-7432-0615-0 (ebook) ~ Mary Higgins Clark,

364:ISBN_13: 978-0-7432-0615-0 (ebook) ~ Mary Higgins Clark,

365:Las mentiras solo acarreaban sufrimiento. ~ Mary Balogh,

366:Mary’s Cherry Dumplings Mary ~ Gertrude Chandler Warner,

367:Merde, alors,’ said the parrot, muffled. ~ Mary Stewart,

368:No one provokes me with impunity. ~ Mary Queen of Scots,

369:Roberto led Jack and Annie across a ~ Mary Pope Osborne,

370:Sink twice before you strike out for land. ~ Mary Butts,

371:the question, he finds he can’t. “What is ~ Mary Kubica,

372:they create desolation and call it peace’, ~ Mary Beard,

373:This cabin, Mary, in my sight appears, ~ William Cowper,

374:was “Night Moves” by Bob Seeger. This, he ~ Mary McNear,

375:What doesn't kill you makes a good story. ~ Mary Morony,

376:What would you write if you weren’t afraid? ~ Mary Karr,

377:When you give up speed, you open up time. ~ Mary Pipher,

378:World will suffice for me in the future. ~ Mary Cassatt,

379:wound goes. It is deep. What. How. Oh, ~ Mary E Pearson,

380:You can go as far as your mind lets you. ~ Mary Kay Ash,

381:You mean something untranslatable. ~ Mary Louise Parker,

382:ago, pirates raided Spanish treasure ~ Mary Pope Osborne,

383:All men hate the wretched. ~ Mary Wollstonecraft Shelley,

384:All polishing is done by friction. ~ Mary Parker Follett,

385:...and time becomes a forgotten detail. ~ Mary E Pearson,

386:As journalists, we keep pushing and pushing. ~ Mary Hart,

387:As much as you can in your life, say yes. ~ Mary Carillo,

388:Do we choose love, or does it seek us out? ~ Mary Morgan,

389:Do you cherish your humble and silky life? ~ Mary Oliver,

390:Emerge gently from matter into Spirit. ~ Mary Baker Eddy,

391:everything interesting happens at borders. ~ Mary Pipher,

392:Everything precious was also vulnerable. ~ Mary H K Choi,

393:His writings have made me his friend. ~ Mary Ann Shaffer,

394:I am reading now "Where Are You Now ~ Mary Higgins Clark,

395:I fuck everybody because I don’t fuck you. ~ Mary Calmes,

396:I have never read a line of Walt Whitman. ~ Mary MacLane,

397:I took one look and fell, hook and tumble. ~ Mary Oliver,

398:Labor brings a thing nearer the hearts core. ~ Mary Webb,

399:Left unattended, problems only intensify. ~ Mary Kay Ash,

400:Mary is more important than the apostles. ~ Pope Francis,

401:Mary prays the rosary for my broken mind. ~ Lana Del Rey,

402:Mary's role is to make Her Son Shine ~ Pope John Paul II,

403:Matter and death are mortal illusions. ~ Mary Baker Eddy,

404:Pat followed Mary outside to the deck. ~ Suzie O Connell,

405:Pay attention. Be astonished. Tell others. ~ Mary Oliver,

406:Remember we are all but travelers here. ~ Mary MacKillop,

407:Scratch a socialist and you find a snob. ~ Mary McCarthy,

408:Sexual desire is a state not unlike hunger. ~ Mary Roach,

409:The happy ending is our national belief. ~ Mary McCarthy,

410:There is no small act of kindness. ~ Mary Anne Radmacher,

411:They all lived in their own little clouds. ~ Mary Lawson,

412:To everyone who enjoys ghost stories ~ Mary Downing Hahn,

413:Used every man according to his capacity. ~ Mary Stewart,

414:Whattaya say, Cassie, will you marry me? ~ Mary Connealy,

415:A barely tolerable world became unbearable. ~ Mary Burton,

416:As music is present yet you can't touch it. ~ Mary Oliver,

417:Attention without feeling is only a report. ~ Mary Oliver,

418:Attributes of Resilience Future Orientation ~ Mary Pipher,

419:For those that long to return to Neverland… ~ Mary Morgan,

420:Hormones are nature's three bottles of beer. ~ Mary Roach,

421:How can I grieve for something I never had? ~ Mary Kubica,

422:I do not believe in the beauty of falling. ~ Mary Szybist,

423:I do not see any beauty in self-restraint. ~ Mary MacLane,

424:I'm growing fatter," said Mary, ~ Frances Hodgson Burnett,

425:I'm not alone, but I am lonely without you. ~ Mary Martin,

426:I rest in the light of forgiveness. ~ Mary Anne Radmacher,

427:I too can create desolation ~ Mary Wollstonecraft Shelley,

428:I've been a weirdo since I was a kid. ~ Mary Lynn Rajskub,

429:Jack. “It’s a picture of these woods! ~ Mary Pope Osborne,

430:Just keep mum and “block” them’ you’re told. ~ Mary Beard,

431:Left eyebrow raised, right eyebrow raised. ~ Mary Kay Ash,

432:Music: what so many sentences aspire to be. ~ Mary Oliver,

433:On human decay and what can be done about it ~ Mary Roach,

434:Pray on, dear one- the power lies that way ~ Mary Slessor,

435:Software rarely comes with a warranty. ~ Mary Poppendieck,

436:That wench gets around like a chain letter. ~ Mary Monroe,

437:the pain eased. “Welcome to the club. ~ Mary Alice Monroe,

438:The secret of all failure is disobedience. ~ Mary Slessor,

439:The slang for the rectum is "prison wallet". ~ Mary Roach,

440:They create desolation and call it peace’ is ~ Mary Beard,

441:We can only do what we can live with. ~ Mary Alice Monroe,

442:Women should be someone and not something. ~ Mary Cassatt,

443:You can eat an elephant one bit at a time. ~ Mary Kay Ash,

444:Acknowledgment, award, appreciation. ~ Mary Anne Radmacher,

445:admit Mary into the new mysteries she had just ~ Anonymous,

446:A true servant of Mary cannot be lost. ~ Alphonsus Liguori,

447:Change of any sort requires courage. ~ Mary Anne Radmacher,

448:Dare to dream of your great success. ~ Mary Anne Radmacher,

449:Dear Mary: We all knew you had it in you. ~ Dorothy Parker,

450:He was too young to begin losing himself. ~ Mary E Pearson,

451:I do mind some of the intrusions on privacy. ~ Mary Archer,

452:I just hugged the man that murdered my son. ~ Mary Johnson,

453:inuring my body to hardship. ~ Mary Wollstonecraft Shelley,

454:I only need you, Kazi, that's all I need. ~ Mary E Pearson,

455:Life is real, and death is the illusion. ~ Mary Baker Eddy,

456:One should be allowed to choose one's burden. ~ Mary Butts,

457:Reason is the most active human faculty. ~ Mary Baker Eddy,

458:There is a way; Up, Around, Over or Through ~ Mary Kay Ash,

459:Things take the time they take. Don't worry. ~ Mary Oliver,

460:Unimaginative people are spared quite a lot. ~ Mary Wesley,

461:You conquer error by denying its verity. ~ Mary Baker Eddy,

462:But I was a dreamer, you see, not a weakling. ~ Mary Balogh,

463:But mostly I think of the things I didn’t do. ~ Mary Kubica,

464:Democracy is self-creating coherence. ~ Mary Parker Follett,

465:Had he healed one wound only to open another? ~ Mary Balogh,

466:I feel really different from other musicians. ~ Mary Timony,

467:I’ll see if the director is available. ~ Mary Higgins Clark,

468:I love to work. I love to have complexity. ~ Mary McDonnell,

469:I never met a man half so true as a dog. ~ Mary Ann Shaffer,

470:I see myself as Rhoda, not Mary Tyler Moore. ~ Iris Murdoch,

471:I was fascinated by my own prom pictures. ~ Mary Ellen Mark,

472:Negativity could be frighteningly contagious. ~ Mary Balogh,

473:Not even the Germans could ruin the sea. ~ Mary Ann Shaffer,

474:Some actors can draw from their own darkness. ~ Mary Harron,

475:Sometimes even the imagination lets one down. ~ Mary Balogh,

476:stupidity was an equal opportunity condition. ~ Mary Monroe,

477:The more I work the happier I am. ~ Mary Elizabeth Winstead,

478:They create desolation and call it peace There ~ Mary Beard,

479:To be a hero, you had to decide it was you. ~ Mary H K Choi,

480:We don't care how they do it in New York. ~ Mary Engelbreit,

481:When you come to a roadblock, take a detour. ~ Mary Kay Ash,

482:‎With adulthood comes responsibility. ~ Mary Lydon Simonsen,

483:would flower; and where birds came—and pecked ~ Mary Norton,

484:And there are no pockets in shrouds! ~ Mary Roberts Rinehart,

485:beginning it was a well-planned pyramid ~ Mary Higgins Clark,

486:Be good-natured and untidy in your exuberance. ~ Mary Oliver,

487:Black Lives Matter, was founded by three women; ~ Mary Beard,

488:But no man has a monopoly of conscience. ~ Mary Augusta Ward,

489:Death is birth into the realm of the spirit. ~ Mary T Browne,

490:Faith is a twenty-four hour a day commitment. ~ Mary Kay Ash,

491:Five years is a long time to play one part. ~ Mary McCormack,

492:Friendship is the bread of the heart. ~ Mary Russell Mitford,

493:from the paper that had helped start the fire. ~ Mary Daheim,

494:Heat is required to forge anything. Every ~ Mary Lou Retton,

495:Hierarchy works well in a stable environment. ~ Mary Douglas,

496:How shall I touch you unless it is everywhere? ~ Mary Oliver,

497:I decided to write about the myths of divorce. ~ Mary Garden,

498:I have seized the day, and the night too. ~ Mary Ann Shaffer,

499:I jumped. Another shadow flitted across the ~ Mary E Pearson,

500:I lie like land used up, while spring unfolds. ~ Mary Oliver,

501:I'm not sure when I first knew that I was gay. ~ Mary Cheney,

502:In the midst of the flurry - clarity. ~ Mary Anne Radmacher,

503:in this world I am as rich as I need to be. ~ Mary Oliver,

504:I study nature so as not to do foolish things. ~ Mary Ruefle,

505:Learn how to communicate, learn how to speak. ~ Mary Matalin,

506:Life is one game where people don't play fair. ~ Mary Monroe,

507:Mary Magdalene beat her breasts and sobbed, ~ Anna Akhmatova,

508:Maybe the world, without us, is the real poem. ~ Mary Oliver,

509:Nancy on the left, Mary on the right.” “Hard ~ John Sandford,

510:Oh, to love what is lovely, and will not last! ~ Mary Oliver,

511:Past colliding with present promised disaster. ~ Mary Burton,

512:Really, I'm just a simple girl from Jersey. ~ Mary McCormack,

513:She smiled. Sam smiled back. She died. ~ Mary H K Choi,

514:The beginning is always today. ~ Mary Wollstonecraft Shelley,

515:the Isle of Wight, with occasional visits to ~ Mary S Lovell,

516:There is nothing more powerful than kindness. ~ Mary Carillo,

517:The water is DEEP AND DARK AND DANGEROUS ~ Mary Downing Hahn,

518:Today I offer a prayer of forgiveness: ~ Mary Anne Radmacher,

519:Virtue can only flourish among equals. ~ Mary Wollstonecraft,

520:we are all one family but love ourselves best. ~ Mary Oliver,

521:We must teach more by example than by word. ~ Mary MacKillop,

522:We need to support Mary Burke for Governor! ~ Michelle Obama,

523:When the thumb of fear lifts, we are so alive. ~ Mary Oliver,

524:Wisdom comes with age, but keep it to yourself. ~ Mary Roach,

525:Wow, I do have all day and I get to choose. ~ Mary Morrissey,

526:Yes,” said Jack. “But it was very close. ~ Mary Pope Osborne,

527:You never really fail until you stop wanting. ~ Mary Kay Ash,

528:And she is your holy Mary. And I am so ordinary. ~ Paula Cole,

529:A Single Generosity Enlarges the World. ~ Mary Anne Radmacher,

530:behind the anger, she saw that he loved her, ~ Mary Jo Putney,

531:Competence is a great creator of confidence. ~ Mary Jo Putney,

532:Conviction is the conscience of the mind. ~ Mary Augusta Ward,

533:Doubt was a poison I couldn’t afford to sip. ~ Mary E Pearson,

534:Dreams and knowing are two different things. ~ Mary E Pearson,

535:Elegance is inferior to virtue. ~ Mary Wollstonecraft Shelley,

536:Fragile egos are put on the line every day. ~ Mary Lou Retton,

537:Ideas are spiritual, harmonious and eternal ~ Mary Baker Eddy,

538:if they are bearded, they are after 117 CE. This ~ Mary Beard,

539:Ik denk dat ik domweg te normaal ben. - Ayesha ~ Mary Hoffman,

540:I like America. I think it's pretty cool. ~ Mary Lynn Rajskub,

541:I shan't make a fuss over the babe's father. ~ Mary E Pearson,

542:It’s like a condom, Min, holes happen,” I said, ~ Mary Calmes,

543:It's so lonely when no one worries about you. ~ Mary H K Choi,

544:Jesus took His flesh from the flesh of Mary ~ Saint Augustine,

545:Joy is not made to be a crumb. (Don't Hesitate) ~ Mary Oliver,

546:La vida no era perfecta. Salvo en ocasiones. ~ Mary Balogh,

547:Mary Poppins never told anybody anything. . . . ~ P L Travers,

548:Never trust a man who hollers at the help, ~ Mary Kay Andrews,

549:No man can be stronger than his destiny. ~ Mary Hunter Austin,

550:Nothing is difficult for the humble. ~ Mary Faustina Kowalska,

551:Of poets I put Virgil first - he was greatest. ~ Mary MacLane,

552:relatively new, but it’s almost bone-dry. We’re ~ Mary Burton,

553:Resilience is built by attention and intention. ~ Mary Pipher,

554:Roy. Roy Cummings.” I gazed at the watered-down ~ Mary Simses,

555:Some betrayals ran too deep to ever forgive. ~ Mary E Pearson,

556:Some days are simply meant for playing. ~ Mary Anne Radmacher,

557:the bed, narrow apple-green draperies at ~ Mary Higgins Clark,

558:There are no rules when it comes to survival ~ Mary E Pearson,

559:There is one thing dead people excel at. They're ~ Mary Roach,

560:the sweetness had gone so quickly from her ~ Mary Kay Andrews,

561:The wasp sits on the porch of her paper castle. ~ Mary Oliver,

562:To be the hero, you had to decide it was you. ~ Mary H K Choi,

563:Tradition was safety; change was danger. ~ Mary Doria Russell,

564:Unity, not uniformity, must be our aim. ~ Mary Parker Follett,

565:With charm comes charm’s sidekick, dilapidation. ~ Mary Roach,

566:You cannot keep determined people for success. ~ Mary Kay Ash,

567:You just have not...oh, learned who yo are yet. ~ Mary Balogh,

568:Ability to Function Despite Imminent Catastrophe. ~ Mary Roach,

569:A little patience, and all will be over. ~ Mary Wollstonecraft,

570:All for the Eucharist; nothing for me ~ Margaret Mary Alacoque,

571:A poem on the page speaks to the listening mind. ~ Mary Oliver,

572:A proper autobiography is a death-bed confession. ~ Mary Antin,

573:Be a man, or be more than a man. ~ Mary Wollstonecraft Shelley,

574:Begin each day as if it were on purpose. ~ Mary Anne Radmacher,

575:Being like everyone else is highly overrated. ~ Mary E Pearson,

576:borrowed, and was. But food? Clothing? ~ Mary Roberts Rinehart,

577:Choose in ways that support your dreams. ~ Mary Anne Radmacher,

578:Compassion is an alternate perception ~ Mary Caroline Richards,

579:Consistent prayer is the desire to do right. ~ Mary Baker Eddy,

580:Disease is an image of thought externalized. ~ Mary Baker Eddy,

581:Every calling is great when greatly pursued. ~ Mary Engelbreit,

582:Evil thenceforth became my good. ~ Mary Wollstonecraft Shelley,

583:Happiness must be grown in one's own garden. ~ Mary Engelbreit,

584:His mother, in contrast, prayed in church. ~ Mary Alice Monroe,

585:Idealism and realism meet in the actual. ~ Mary Parker Follett,

586:I do not admire greatness that has no substance. ~ Mary Balogh,

587:If your ship hasn't come in, swim out to it. ~ Mary Engelbreit,

588:If you think research is expensive, try disease! ~ Mary Lasker,

589:I'm a huge Paul Thomas Anderson fan. ~ Mary Elizabeth Winstead,

590:I'm not trying to make the world a better place. ~ Mary Harron,

591:Intelligent resistance keeps the true self alive ~ Mary Pipher,

592:I tried to protest, but Sam turned his back ~ Mary Ann Shaffer,

593:It was in the in-between time when he felt lost. ~ Mary Morris,

594:keep the constraints of the problem visible ~ Mary Poppendieck,

595:Nothing wilts faster than a laurel rested upon. ~ Mary Kay Ash,

596:Penny had little patience for a man who poured ~ Mary Connealy,

597:The most savage people are also the ugliest. ~ Mary Somerville,

598:There are those who say fairytales do not exist. ~ Mary Morgan,

599:The sea isn't a place but a fact, and a mystery. ~ Mary Oliver,

600:Things tent to get worse, before they got worse ~ Mary Kennedy,

601:We reason deeply, when we forcibly feel. ~ Mary Wollstonecraft,

602:We returned again, with torches; ~ Mary Wollstonecraft Shelley,

603:Women have had the power of naming stolen from us. ~ Mary Daly,

604:You are loved, someone said. Take that and eat it. ~ Mary Karr,

605:A trophy carries dust. Memories last forever. ~ Mary Lou Retton,

606:Be what you are, of the earth, but a dreamer too. ~ Mary Oliver,

607:For me, everything's too much and nothing's enough. ~ Mary Karr,

608:Hierarchy is is much reviled in the present day. ~ Mary Douglas,

609:i'm a creature of fine sensations ~ Mary Wollstonecraft Shelley,

610:Intentionality, or Being Thoughtful about Choices ~ Mary Pipher,

611:Invention hovers always a little above the rules. ~ Mary Oliver,

612:It is foolish to regret anything form one's past. ~ Mary Balogh,

613:It is good for me that I have been afflicted. ~ Mary Rowlandson,

614:I've never made plans for more than a day ahead. ~ Mary MacLane,

615:love Mary, everyone does, but she’s old as dirt. ~ Dawn Martens,

616:'Mary Tyler Moore' was - it was my first big hit. ~ Betty White,

617:Perfection is different to every viewer. ~ Mary Robinette Kowal,

618:Raoul asked Luc to open his wings and release me, ~ Mary Calmes,

619:resist the temptation to jump to a solution; ~ Mary Poppendieck,

620:right. She did look sad. Not sad, exactly, ~ Mary Higgins Clark,

621:set out to net him. She had her godmother and his ~ Mary Balogh,

622:Software rarely comes with a warranty. Let’s ~ Mary Poppendieck,

623:Sono pazzo di te,” he whispered, leaning forward, ~ Mary Calmes,

624:Spiritual teaching must always be by symbols. ~ Mary Baker Eddy,

625:studied its architecture and intricate decoration ~ Mary Balogh,

626:Take love easy, as the leaves grow on the trees. ~ Mary Stewart,

627:Tears never were worth the effort of crying them. ~ Mary Balogh,

628:The flesh gives no resistance and yields no blood. ~ Mary Roach,

629:The lake's deep...and dark...and dangerous. ~ Mary Downing Hahn,

630:The young are always in extremes. ~ Mary Wollstonecraft Shelley,

631:Time flies whether you are having fun or not. ~ Mary Engelbreit,

632:Time spent looking back in anger is time wasted. ~ Mary Stewart,

633:What is magic but what we don’t yet understand ~ Mary E Pearson,

634:what she perceived to be his condescending ~ Mary Higgins Clark,

635:You don't need proof. You just need an inclination ~ Mary Roach,

636:A friend is what the heart needs all the time. ~ Mary Engelbreit,

637:Algunas cosas pertenecían al corazón de cada cual. ~ Mary Balogh,

638:A poet's interest in craft never fades, of course. ~ Mary Oliver,

639:As a kid, I was a pretty good little sprinter. ~ Mary Lou Retton,

640:asked? That letter you mailed seemed pretty ~ Mary Higgins Clark,

641:A true servant of Mary cannot be lost. ~ Saint Alphonsus Liguori,

642:Betrayal tends to familiarize one with weapons. ~ Mary E Pearson,

643:Bloom Where You're Planted”. ― Mary Engelbreit ~ Mary Engelbreit,

644:Even the best of us are at least part-time bastards. ~ Mary Karr,

645:Extend your hand with the strongest reach. ~ Mary Anne Radmacher,

646:Fear of difference is fear of life itself. ~ Mary Parker Follett,

647:Finding the right subject is the hardest part. ~ Mary Ellen Mark,

648:happiness correlates with reasonable expectations. ~ Mary Pipher,

649:How dare he give her no opportunity to ignore him? ~ Mary Balogh,

650:I can be hurt, she said, only by people I respect. ~ Mary Balogh,

651:Im just interested in what makes a photograph. ~ Mary Ellen Mark,

652:In many ways, constancy is an illusion. ~ Mary Catherine Bateson,

653:I simply do not distinguish between work and play. ~ Mary Oliver,

654:It is part of you, and you are a man worth knowing ~ Mary Balogh,

655:It's not what one is, it's what one does with it. ~ Mary Renault,

656:I would rather be a fairly happy wife and mother. ~ Mary MacLane,

657:Jesus, Mary, and Joseph on a bad-tempered camel. ~ Ian Tregillis,

658:Judgment is discernment on a bad hair day. ~ Mary Anne Radmacher,

659:Keep some room in your heart for the unimaginable. ~ Mary Oliver,

660:Life is more about the journey than the destination ~ Mary Alice,

661:Medicare reimbursement code for maggots: CPT 99070. ~ Mary Roach,

662:Multiple closets for different needs. Overkill. ~ Mary E Pearson,

663:My courage does not depend on the weather. ~ Mary Anne Radmacher,

664:mysterious tree house appeared in the woods. ~ Mary Pope Osborne,

665:Negativity could be frighteningly contagious. Even ~ Mary Balogh,

666:No one did me wrong whom I did not pay back in full ~ Mary Beard,

667:office. Sixteen floors below was the famous ~ Mary Higgins Clark,

668:Once you start asking questions, innocence is gone. ~ Mary Astor,

669:She’s about as deep as an Arizona mud puddle. ~ Mary Kay Andrews,

670:than I needs a drink. Change comes slow, but it do ~ Mary Morony,

671:Then everything was still. Absolutely still. ~ Mary Pope Osborne,

672:The sense of smell is the hair-trigger of memory. ~ Mary Stewart,

673:The speed of the leader is the speed of the gang. ~ Mary Kay Ash,

674:The spirit is willing but the flesh is weak. ~ Mary Alice Monroe,

675:Turning people into toads is usually redundant. ~ Mary Beth Robb,

676:what I wanted was to be willing to be afraid ~ Mary Oliver,

677:When we feel deeply, we reason profoundly. ~ Mary Wollstonecraft,

678:Who were you before you put yourself last. ~ Mary Anne Radmacher,

679:You guys are like drug dealers peddling adrenaline ~ Mary Calmes,

680:am not ready, nor worthy, I am climbing toward you. ~ Mary Oliver,

681:An Elizabeth in brain and a Mary Stuart in spirit. ~ Thomas Hardy,

682:Annie and Jack waved good-bye to the old man. ~ Mary Pope Osborne,

683:A simple cup of tea is far from a simple matter. ~ Mary Lou Heiss,

684:As long as you're dancing, you can break the rules. ~ Mary Oliver,

685:A woman who will tell her age, will tell anything. ~ Mary Kay Ash,

686:But I am not so wretched as you are ~ Mary Wollstonecraft Shelley,

687:Conflict is the beginning of consciousness. ~ Mary Esther Harding,

688:God doesn't need verbal language for communication. ~ Mary C Neal,

689:Happiness changes as you change. It's in yourself. ~ Mary Stewart,

690:Happiness is spiritual, born of truth and love. ~ Mary Baker Eddy,

691:I can perform the life of the snail and be moving. ~ Mary Woronov,

692:I don't know the ultimate fate of a suppressed fart. ~ Mary Roach,

693:I like added pressure. It makes me work harder. ~ Mary Lou Retton,

694:In this world you've a soul for a compass ~ Mary Chapin Carpenter,

695:I saw death come for you, and I had no philosophy. ~ Mary Renault,

696:It was a once upon a time world that used to be. ~ Mary E Pearson,

697:It wasn't a romance; it was too perfect for that. ~ Mary H K Choi,

698:I've always wanted to write poems and nothing else. ~ Mary Oliver,

699:Knowledge, I suppose, blocked the gates of vision. ~ Mary Stewart,

700:Look for verbs of muscle, adjectives of exactitude. ~ Mary Oliver,

701:My definition of wealth has varied across the years ~ Mary Pipher,

702:Nothing so pretty to look at as my garden! ~ Mary Russell Mitford,

703:One service to need heals an ancient wound. ~ Mary Anne Radmacher,

704:Principles are sometimes an unaffordable luxury. ~ Mary Jo Putney,

705:Roman military expansion drove Roman sophistication. ~ Mary Beard,

706:The changing climate is a threat to human rights. ~ Mary Robinson,

707:The chemistry is so AMAZINGLY HOT” — Mary Darian ~ Scarlett Avery,

708:There's always been a women's movement this century! ~ Mary Stott,

709:The sea is the most beautiful face in our universe. ~ Mary Oliver,

710:They both liked pizza way more than their person. ~ Mary H K Choi,

711:They both likes pizza way more that their person. ~ Mary H K Choi,

712:Through Mary, we come to her Son more easily. ~ Pope John Paul II,

713:Today is a gift I honor by fully living it. ~ Mary Anne Radmacher,

714:to leap into it and hold on, connecting everything, ~ Mary Oliver,

715:Usually a lot of moviemaking is boring. ~ Mary Elizabeth Winstead,

716:Well-written... interesting read. —Mary A. Boyce ~ Scarlett Avery,

717:Whatever you know about here it doesn't tell you ~ Mary Oliver,

718:What will you do with your one precious, wild life? ~ Mary Oliver,

719:Ah! How good it feels the hand of an old friend. ~ Mary Engelbreit,

720:Alex had a nice big cock and knew how to use it. ~ Mary J Williams,

721:All feelings are acceptable, but all behavior isn't. ~ Mary Pipher,

722:All geniuses born women are lost to the public good. ~ Mary Pipher,

723:And I can tell by the way you're searching ~ Mary Chapin Carpenter,

724:But I am more than a name. More than they tell me ~ Mary E Pearson,

725:cultural anxieties are often a privilege of the rich. ~ Mary Beard,

726:Discover the tools to build your own vision. ~ Mary Anne Radmacher,

727:Do you think the wren ever dreams of a better house? ~ Mary Oliver,

728:Endure, and keep yourself for days of happiness. ~ Mary Engelbreit,

729:I climb, I backtrack. I float. I ramble my way home. ~ Mary Oliver,

730:I do hope the things I've forgotten don't matter. ~ Mary E Pearson,

731:If I have played my part well, then give me applause. ~ Mary Beard,

732:I much prefer whining to counting my blessings. ~ Mary Ann Shaffer,

733:In service, there is clarity and compassion. ~ Mary Anne Radmacher,

734:I really have fun doing music for visuals and stuff. ~ Mary Timony,

735:I've been through so many different political races. ~ Mary Fallin,

736:I was a piece of cheese being shoved into a mold. ~ Mary E Pearson,

737:I would rather die of passion than of boredom. ~ Mary Alice Monroe,

738:Killing is different from thinking about killing. ~ Mary E Pearson,

739:Life cannot be seen by an unmoved spectator. ~ Mary Wollstonecraft,

740:Life is a mystery as deep as ever death can be. ~ Mary Mapes Dodge,

741:Life without emotions is like an engine without fuel. ~ Mary Astor,

742:live your life as if you may lose everything. ~ Mary Higgins Clark,

743:Love, I have discovered, does not judge. It just is. ~ Mary Balogh,

744:Love yourself. Then forget it. Then, love the world. ~ Mary Oliver,

745:Maybe now it was I who would become the assassin. ~ Mary E Pearson,

746:May your horse kick stones in your enemy’s teeth, ~ Mary E Pearson,

747:No courage is needed if there is no fear, after all, ~ Mary Balogh,

748:Past and future were connected in an eternal ring, ~ Mary Sharratt,

749:People will support that which they help to create. ~ Mary Kay Ash,

750:Quo usque tandem abutere, Catilina, patientia nostra? ~ Mary Beard,

751:Responsiblity is the great developer of men. ~ Mary Parker Follett,

752:set sail on a voyage of your own titanic facts ~ Mary Pope Osborne,

753:Share your heart as deeply as you can reach. ~ Mary Anne Radmacher,

754:She sure as shootin’ hoped that proved to be true. ~ Mary Connealy,

755:The truth circled and gathered her into its arms. ~ Mary E Pearson,

756:This is thy funeral, this thy dirge! ~ Mary Wollstonecraft Shelley,

757:Truth is strong, and sometime or other will prevail. ~ Mary Astell,

758:Um livro e a solidão eram seus únicos confortos. ~ Mary del Priore,

759:well. Warmth instantly cloaked her as they responded ~ Mary Morgan,

760:We must Think what we Say, and Mean what we Profess. ~ Mary Astell,

761:Who would not be the Rizzio of so divine a Mary? ~ Charlotte Bront,

762:Without hope,” he had said, “the rest is impossible. ~ Mary Daheim,

763:Work hard, play hard - isn't that the marshal motto? ~ Mary Calmes,

764:Worry lives a long way from rational thought."---Self ~ Mary Roach,

765:Zou Mortimer soms zelf een stravagante zijn? - Nick ~ Mary Hoffman,

766:All around me, the night lived its secret life. ~ Mary Downing Hahn,

767:Aloneness is not always the same thing as loneliness. ~ Mary Balogh,

768:Andrea Jaeger plays tennis like she's double-parked. ~ Mary Carillo,

769:better to ask for forgiveness than permission. ~ Mary Higgins Clark,

770:Do not sacrifice one kind of strength for another. ~ Mary E Pearson,

771:Even at its darkest moment, life was a precious gift. ~ Mary Balogh,

772:Every age has a keyhole to which its eye is pasted. ~ Mary McCarthy,

773:Every...woman," the old lady said, "loves a ...rogue. ~ Mary Balogh,

774:Fondness is a poor substitute for friendship. ~ Mary Wollstonecraft,

775:From the loins of Morrighan, Hope will be born. ~ Mary E Pearson,

776:Give yourself something to work toward - constantly. ~ Mary Kay Ash,

777:Health is not a condition of matter, but of Mind. ~ Mary Baker Eddy,

778:her parents roared around in the masks of monsters. Not ~ Mary Karr,

779:I am malicious because I am miserable ~ Mary Wollstonecraft Shelley,

780:I am not ready, nor worthy, I am climbing toward you. ~ Mary Oliver,

781:I bet we meet someone great today,” said Annie. ~ Mary Pope Osborne,

782:It's a pretty frantic world that we live in ~ Mary Chapin Carpenter,

783:I've never contended that I had a really horrible life. ~ Mary Karr,

784:Jesus H. Christ on ice and Mary in the penalty box! ~ Rob Sheffield,

785:Jesus H. Mary mother of Christ in crutches, ~ Jennifer L Armentrout,

786:Love does not deck the beloved in chains. It just is. ~ Mary Balogh,

787:Love wasn’t hard, she thought. Losing love was. ~ Mary Alice Monroe,

788:One loses many laughs by not laughing at oneself. ~ Mary Engelbreit,

789:Pleased to see you at Suzette at 8: 00. Love, M. ~ Mary Ann Shaffer,

790:Shades of day have folded into black shadows of night. ~ Mary Weber,

791:she realized sci-fi didn't have to be so . . . boy. ~ Mary H K Choi,

792:she says, and I hear that overwhelming fatigue in her ~ Mary Kubica,

793:SKULL GULCH, NEW MEXICO TERRITORY NOVEMBER 1880 The ~ Mary Connealy,

794:Sorrow only increased with knowledge. ~ Mary Wollstonecraft Shelley,

795:Spies? Foreigners? Egyptians? Romans? Persians? ~ Mary Pope Osborne,

796:That which we look on with unselfish love ~ Mary Gardiner Brainard,

797:The face of the moose is as sad as the face of Jesus. ~ Mary Oliver,

798:the poem ‘Unwelcome’ by Mary Elizabeth Coleridge. ~ Terry Pratchett,

799:There is no running away from a great grief. ~ Mary Russell Mitford,

800:There is only one question: / how to love this world. ~ Mary Oliver,

801:There was no substitute for a post-coital cuddle. ~ Mary J Williams,

802:The world has need of dreamers as well as shoemakers. ~ Mary Oliver,

803:Tomorrow is forever, and years pass in no time at all ~ Mary Lawson,

804:to move the wheels of justice is a ponderous business. ~ Mary Astor,

805:Tonight seems eons away, but there are these moments. ~ Mary Balogh,

806:To plant a garden is the chief of the arts of peace. ~ Mary Stewart,

807:Una luz moría también en él, cuando ella era infeliz. ~ Mary Balogh,

808:We are the custodians of people’s memories You ~ Mary Louise Parker,

809:We should master fear, instead of cultivating it. ~ Mary Baker Eddy,

810:When I die India will be found engraved on my heart. ~ Mary of Teck,

811:Alas! he is cold, he cannot answer me. ~ Mary Wollstonecraft Shelley,

812:And now the question: what do we do with the longing ~ Mary Jo Bang,

813:A nymph of the woods such as you were, ~ Mary Wollstonecraft Shelley,

814:Bands are like people. They're born and then they die. ~ Mary Timony,

815:Being fat means being left out, scorned, and vilified. ~ Mary Pipher,

816:Beware; for I am fearless, and therefore powerful.    ~ Mary Shelley,

817:Do you ever speak a known language? Sanskrit, perhaps? ~ Mary Hughes,

818:Duty. That was a word I hated as much as tradition. ~ Mary E Pearson,

819:Every achievement, big or small, begins in your mind. ~ Mary Kay Ash,

820:Fate makes us family. choice makes us friends. ~ Mary Anne Radmacher,

821:Finally, the slick mountains of love break over us. ~ Mary Oliver,

822:For the birds who own nothing—the reason they can fly. ~ Mary Oliver,

823:Human beans are for Borrowers—like bread’s for butter! ~ Mary Norton,

824:I awakened. is that not a wonderful statement? ~ Mary Anne Radmacher,

825:I'd like to collaborate with Jay-Z and Mary J. Blige. ~ Robin Thicke,

826:If death is inevitable, one should try to die well. ~ Mary Jo Putney,

827:Intuition guides us and the wise person listens. ~ Mary Alice Monroe,

828:learned most everything I know from Scouting as a kid. ~ Mary Kubica,

829:long, Catiline, will you go on abusing our patience?’), ~ Mary Beard,

830:Love … It’s a nice little trick if you can find it. ~ Mary E Pearson,

831:meringue. If all her literary luncheons are going ~ Mary Ann Shaffer,

832:Money and emotion were never a good combination. ~ Mary Alice Monroe,

833:Mother Mary! Surely Michael and her escort could not— ~ Tamara Leigh,

834:Nada, exceto o mutável, pode perdurar! ~ Mary Wollstonecraft Shelley,

835:No more tears now; I will think about revenge. ~ Mary Queen of Scots,

836:Once you can fake sincerity, you can fake anything. ~ Mary Jo Putney,

837:One wondering thought pollutes the day ~ Mary Wollstonecraft Shelley,

838:Only a portion of my intestinal tract was working. ~ Mary Ann Mobley,

839:Seriously hairy shit was going down on a regular basis. ~ Mary Roach,

840:Tell me about despair, yours, and I will tell you mine ~ Mary Oliver,

841:The appetites will rule if the mind is vacant. ~ Mary Wollstonecraft,

842:The modern masters promise very little ~ Mary Wollstonecraft Shelley,

843:The quickest thing to turn to hate is love betrayed. ~ Mary Sharratt,

844:There wasn't an anhydrous lacrimal gland in the room... ~ Mary Roach,

845:To pay attention, this is our endless and proper work. ~ Mary Oliver,

846:We don’t see the world as it is, but rather as we are. ~ Mary Pipher,

847:We laugh to survive. Then, with joy we thrive. ~ Mary Anne Radmacher,

848:We must have a theme, a goal, a purpose in our lives. ~ Mary Kay Ash,

849:When you are perfect, is there anywhere else to go? ~ Mary E Pearson,

850:Yes! it takes courage to act upon your dreams. ~ Mary Anne Radmacher,

851:Zwanger!' zei Arianna. 'Hoe kan hij nou zwanger zijn? ~ Mary Hoffman,

852:A constant FRIEND is a thing rare and hard to find. ~ Mary Engelbreit,

853:A holiday, the day I first named you, "friend." ~ Mary Anne Radmacher,

854:A life rooted deeply lives and grows in memory. ~ Mary Anne Radmacher,

855:Ask the question. Always ask the question, never assume. ~ Mary Frame,

856:Believe in the whisperings of God to your own heart. ~ Mary MacKillop,

857:defend women’s right to be wrong, at least occasionally. ~ Mary Beard,

858:Don't be an idiot.Of course I love you.How could I not? ~ Mary Calmes,

859:Fear is a powerful beast, if it is allowed the mastery. ~ Mary Balogh,

860:for a rest.” Freyja uttered her peculiar derisive snort ~ Mary Balogh,

861:His heart wanted Mary. And then it wanted Merry. ~ Debbie Macomber,

862:I am independent! I can live alone and I love to work. ~ Mary Cassatt,

863:I do a lot of races for the cure for breast cancer. ~ Mary Ann Mobley,

864:I don't want to end up simply having visited the world. ~ Mary Oliver,

865:If there is Predestination, then God is the devil. ~ Mary Ann Shaffer,

866:I'm from durable stock. I'm made to work. I'm Irish. ~ Mary McCormack,

867:I'm not sure now's the best time to throw a Hail Mary. ~ Shelly Crane,

868:In morals as in politics anarchy is not for the weak. ~ Mary McCarthy,

869:It is better for the heart to break, than not to break. ~ Mary Oliver,

870:It is stronge how smells can bring back vivid memories. ~ Mary Balogh,

871:Janie gave me a pen. Mrs. Tadworth gave me a doll. Matt ~ Mary Lawson,

872:Just the opposite. I’m so proud of you I could burst. ~ Mary Connealy,

873:Keegi ei ole nii pime kui see, kes ei taha näha. ~ Mary Higgins Clark,

874:Live, and be happy, and make others so. ~ Mary Wollstonecraft Shelley,

875:Love, from its very nature, must be transitory. ~ Mary Wollstonecraft,

876:Love yourself. Then forget it. Then, love the world. ~ Mary Oliver,

877:Mary. If you were real I'd run away with you forever. ~ Helen Oyeyemi,

878:My happiness is marred only by my failure to attain it. ~ Mary Ruefle,

879:Once we fear to take a stand, tyranny will have won. ~ Mary E Pearson,

880:One day you finally knew what you had to do, and began. ~ Mary Oliver,

881:One woman against two bloodsuckers. This I got to see. ~ Mary Abshire,

882:Our children are not going to be just "our children" ~ Mary Calderone,

883:page and stared at Annie’s sparkly drawing of the ~ Mary Pope Osborne,

884:Say a Hail Mary for me. I could use some forgiveness. ~ Ellen Hopkins,

885:Someone reading a book is a sign of order in the world. ~ Mary Ruefle,

886:Some things aren't meant to be known. Only believed. ~ Mary E Pearson,

887:The cloth sack had turned back into his backpack. ~ Mary Pope Osborne,

888:The cup of life was poisoned forever... ~ Mary Wollstonecraft Shelley,

889:There is no rock that the stream won’t change.” Titling ~ Mary Morgan,

890:There is no such thing as vicarious experience. ~ Mary Parker Follett,

891:the steering wheel and the extremely night-blind ~ Mary Higgins Clark,

892:The third thing Mary does is surrender completely. ~ Timothy J Keller,

893:Trump and Clinton, Perseus and Medusa, and rest my case. ~ Mary Beard,

894:Well, what was luck for if it was never to be tempted? ~ Mary Stewart,

895:We walk quickly, hurrying to the car parked on Ainslie. ~ Mary Kubica,

896:What if we just acted like everything was easy? ~ Mary Anne Radmacher,

897:when she laid down—as if she’s been placed in a casket. ~ Mary Kubica,

898:You couldn’t hit the ball with a steam iron today, ~ Mary Kay Andrews,

899:you’d shut up and stay out of my hair.” “Oh,” she says. ~ Mary Kubica,

900:You will find that wanting, even loving, is not enough. ~ Mary Balogh,

901:Any great organization can go through sectarian phases. ~ Mary Douglas,

902:As Paracelsus said, ‘Dose alone makes a poison.’” The ~ Mary Jo Putney,

903:Be humble like Mary so that you can be holy like Jesus ~ Mother Teresa,

904:Carpet,” said Mary Poppins, putting her key in the lock. ~ P L Travers,

905:culture doesn’t make it easy to sort through this issue. ~ Mary Pipher,

906:Detective Jones, everything I do is highly irregular. ~ Mary H Manhein,

907:Disdain for authority is the bedrock of my character. ~ Mary Jo Putney,

908:Every mode of travel has its signature mental aberration. ~ Mary Roach,

909:Everyone wears a sign that says "Make me feel important ~ Mary Kay Ash,

910:Future indifferences is no consolation for present pain. ~ Mary Balogh,

911:God is Mind, and God is infinite; hence all is Mind. ~ Mary Baker Eddy,

912:happiness depends on how we deal with what we are given. ~ Mary Pipher,

913:He never gave up on me, I only stopped being matriculated. ~ Mary Karr,

914:I blessed the power which has filled my life with poetry. ~ Mary Butts,

915:I don't want to end up simply having visited this world. ~ Mary Oliver,

916:If only one man is left standing, a bribe cannot bite. ~ Mary Lawrence,

917:In whose wonder do you get to participate today? ~ Mary Anne Radmacher,

918:I want to give you the gift of my love, Megan Laramie. ~ Mary Connealy,

919:I would worship him so he'd know that he was everything. ~ Mary Calmes,

920:Jack shivered. He wiped raindrops off his glasses. ~ Mary Pope Osborne,

921:Mankind thinks either too much or too little of sin. ~ Mary Baker Eddy,

922:Mary Cheese and caramel go together. Like you and me. ~ Nicola Rendell,

923:Mary wished to say something sensible, but knew not how. ~ Jane Austen,

924:May your season shine with delight and surprise. ~ Mary Anne Radmacher,

925:Observing and understanding are two different things. ~ Mary E Pearson,

926:Parenting from the Inside Out, written with Mary Hartzell, ~ Anonymous,

927:Shall I not then hate them who abhor me? ~ Mary Wollstonecraft Shelley,

928:Sin makes its own hell, and goodness its own heaven. ~ Mary Baker Eddy,

929:Sometimes breaking the rules is just extending the rules ~ Mary Oliver,

930:Sometimes her capacity for self-deception disturbed her. ~ Mary Balogh,

931:Sono pazzo di te.” He spoke the words against my throat. ~ Mary Calmes,

932:The better the writer, the more complicated the dangler. ~ Mary Norris,

933:The language of the poem is the language of particulars. ~ Mary Oliver,

934:The Past is Experience, Thats All You Got to Learn From. ~ Mary Norton,

935:The United States takes in most of the world's refugees. ~ Mary Pipher,

936:was just as much fun as the other times. Skylar also asked ~ Mary Ting,

937:When is a cell finally too small to hold our essence? ~ Mary E Pearson,

938:Why don’t suicide bombers smuggle bombs in their rectums? ~ Mary Roach,

939:‎Women fancy admiration means more than it does. ~ Mary Lydon Simonsen,

940:Working hard becomes a habit, a serious kind of fun. ~ Mary Lou Retton,

941:All countries are particular and no models are perfect. ~ Mary Robinson,

942:An act of senseless Discord produces a Temple of Concord’. ~ Mary Beard,

943:Be cocky. Walk into the Georgia Dome like you own it. ~ Mary Lou Retton,

944:Best Friends: we're a parade - even by ourselves! ~ Mary Anne Radmacher,

945:...But I'm so very glad that my resistance was futile! ~ Mary Jo Putney,

946:But it was possible to teach what one could not practice. ~ Mary Balogh,

947:Creo que se aprende más si lo que lees te hace reír. ~ Mary Ann Shaffer,

948:Elder sisters never can do younger ones justice! ~ Charlotte Mary Yonge,

949:Everything, these days, seems like it’s starting to fade. ~ Mary Kubica,

950:Goals too clearly defined can become blinkers. ~ Mary Catherine Bateson,

951:here, there, and everywhere"-an opinionated riddle. ~ Mary Downing Hahn,

952:Hope wears a strange raincoat and straps a gun inside. ~ Mary Ruefle,

953:How can you hear your soul if everyone is talking? ~ Mary Doria Russell,

954:I always wanted to photograph the universal subjects. ~ Mary Ellen Mark,

955:I could live a lifetime in just a few heartbeats of time. ~ Mary Calmes,

956:I didn't have a teacher like Sister Mary Ignatius. ~ Christopher Durang,

957:If I had been the Virgin Mary, I would have said "No." ~ Margaret Smith,

958:If the world were only pain and logic, who would want it? ~ Mary Oliver,

959:I'm doomed to act like myself, even when it's inconvenient! ~ Mary Karr,

960:Isola exaggerates, but only enough to enjoy herself. ~ Mary Ann Shaffer,

961:I thought I could make a difference, so I ran for office. ~ Mary Fallin,

962:I will be cool, persevering, and prudent. ~ Mary Wollstonecraft Shelley,

963:I write every day. Writing is a necessity - like eating. ~ Mary MacLane,

964:just as you’re looking into her daughter’s murder? ~ Mary Higgins Clark,

965:Leer buenos libros te impide disfrutar de los malos. ~ Mary Ann Shaffer,

966:Life is more about the journey than the destination ~ Mary Alice Monroe,

967:Macauley Culkin was on the show a lot. Or Haley Joe Osment. ~ Mary Hart,

968:...misery had her dwelling in my heart... ~ Mary Wollstonecraft Shelley,

969:more annoying than her general righteousness. But Camille ~ Mary Balogh,

970:One person's crazy is another person's refreshing. ~ Mary Louise Parker,

971:Picasso, that’s abstract art. Kandinsky. Jackson Pollock. ~ Mary Kubica,

972:premature design commitment is a design failure mode ~ Mary Poppendieck,

973:Reading good books ruins you for enjoying bad books. ~ Mary Ann Shaffer,

974:Sometimes it just seems that love is not enough, does it? ~ Mary Balogh,

975:Sometimes now was enough. Sometimes it was everything. ~ Mary Balogh,

976:Strong and convincing art has never arisen from theories. ~ Mary Wigman,

977:The ducks and geese fly overhead. Everyone is leaving me. ~ Mary Kubica,

978:the empire created the emperors – not the other way round. ~ Mary Beard,

979:The human body is always treated as an image of society. ~ Mary Douglas,

980:The ladies perhaps had the advantage in the sheer size of ~ Mary Balogh,

981:The losers could be as spectacularly cruel as the victors. ~ Mary Beard,

982:then hold on to me, he said let me show you the stars. ~ Mary E Pearson,

983:the Pierre, she pictured Charlotte’s face at lunch ~ Mary Higgins Clark,

984:The unifying of opposites is the eternal process. ~ Mary Parker Follett,

985:This is a book about notable achievements made while dead. ~ Mary Roach,

986:(those who do not exist cannot regret their non-existence, ~ Mary Beard,

987:Today again I am hardly myself. It happens over and over. ~ Mary Oliver,

988:Tonight, the moon came out, it was nearly full. ~ Mary Chapin Carpenter,

989:We do not love anything more deeply than we love a story. ~ Mary Oliver,

990:Who do you want to be in your one wild and precious life? ~ Mary Oliver,

991:Who was I? What was I? Whence did I come? ~ Mary Wollstonecraft Shelley,

992:And it can keep you as busy as anything else, and happier. ~ Mary Oliver,

993:...bright sunlight can also be very sad, have you noticed? ~ Mary Ruefle,

994:But the pursuit of wealth would not inspire passion. ~ Mary Alice Monroe,

995:Damn it, the tiger played velvet paws with me, didn't he? ~ Mary Stewart,

996:Fiction was fine, but real life was the true freak show. ~ Mary H K Choi,

997:Frog or pearl, life hid something at the bottom of the cup. ~ Mary Butts,

998:Hey, Mimi. Did that homophobe lady bring any dessert? ~ Mary Kay Andrews,

999:his wings, his large black beautifully sleek dragon wings— ~ Mary Calmes,

1000:Hudson’s house. It was bungalow style with a stone façade, ~ Mary Burton,

1001:If you want to be happy for life, love what you do. ~ Mary Higgins Clark,

1002:I like things that sound like maybe they shouldn't belong. ~ Mary Timony,

1003:It changed my life. I saw art then as I wanted to see it. ~ Mary Cassatt,

1004:It had been a clever deception from the very beginning. ~ Mary E Pearson,

1005:Mary Poppins,” he cried, “you’ll never leave us, will you? ~ P L Travers,

1006:Mary's ghost eventually. It was really all in fun. ~ Patricia H Rushford,

1007:Often continuity is visible only in retrospect. ~ Mary Catherine Bateson,

1008:One can’t mount a stripper pole wearing a metal diving suit. ~ Mary Karr,

1009:Refinement is the delicate aroma of Christianity. ~ Charlotte Mary Yonge,

1010:Sickness is an illusion, to be annihilated by Science. ~ Mary Baker Eddy,

1011:Suetonius, in his series of biographies The Twelve Caesars, ~ Mary Beard,

1012:The first money I ever earned was for drawing stone tools. ~ Mary Leakey,

1013:The first rule of snooping is to come at it sideways. ~ Mary Ann Shaffer,

1014:Theories come and go, but fundamental data always remains. ~ Mary Leakey,

1015:the routine of education in the schools of ~ Mary Wollstonecraft Shelley,

1016:What I mean by spirituality is not theology, but attitude. ~ Mary Oliver,

1017:What one loves in childhood stays in the heart forever. ~ Mary Jo Putney,

1018:You can’t sass me when you’re holding your mouth closed. ~ Mary Connealy,

1019:5. I think there ought to be a little music here: hum, hum. ~ Mary Oliver,

1020:A library is a path to the future--find yours there. ~ Mary Higgins Clark,

1021:A mother was only as happy as her most unhappy child. ~ Mary Alice Monroe,

1022:A solitary being is by instinct a wanderer. ~ Mary Wollstonecraft Shelley,

1023:Baseball is what we were, football is what we have become. ~ Mary McGrory,

1024:Choice impacts virtually every element of our life. ~ Mary Anne Radmacher,

1025:Don't be afraid, child, The stories are always there. ~ Mary E Pearson,

1026:Do you think I will suffer myself to be baffled? ~ Mary Elizabeth Braddon,

1027:If being good isn't working - try being outrageous. ~ Mary Anne Radmacher,

1028:If I cannot inspire love, I will cause fear ~ Mary Wollstonecraft Shelley,

1029:I'm not perfect, but those flaws make an interesting person. ~ Mary Frann,

1030:I remember it clearly, as if it happened yesterday…the day my ~ Mary Ting,

1031:It is hard to find reason when you’re being torn in two. ~ Mary E Pearson,

1032:It's nothing serious," he said. "It's just an obsession. ~ Mary Gaitskill,

1033:I’ve been out with boys, showing them my ankles, Mrs. Mench. ~ Mary Weber,

1034:I’ve got you,” he whispered into my ear. It went both ways. ~ Mary Calmes,

1035:I will not be governed by the tyranny of immediacy. ~ Mary Anne Radmacher,

1036:Lay down your arms, and we will create a hope that lasts ~ Mary E Pearson,

1037:Listen, whatever you see and love— that’s where you are. ~ Mary Oliver,

1038:love's always a messy affair better left to young hearts ~ Mary E Pearson,

1039:Maybe there was a hundred different ways to fall in love ~ Mary E Pearson,

1040:Monsters, says Mary, are of our own making. ~ Mary Wollstonecraft Shelley,

1041:moving!” A huge roar came from the crowd. The players ~ Mary Pope Osborne,

1042:My mate is a man, and therefore I can be no other than gay. ~ Mary Calmes,

1043:Nee!' Laura schreeuwde bijna. 'Ik snij mijzelf nooit meer! ~ Mary Hoffman,

1044:Nobody sounds good writing about your divorce, let's face it. ~ Mary Karr,

1045:run off, are you?” Rafe hesitated. “Nope, I’m not running ~ Mary Connealy,

1046:Simple ideas become obsessions, almost like a meditation. ~ Mary Heilmann,

1047:Sometimes I need only to stand wherever I am to be blessed. ~ Mary Oliver,

1048:The fallen angel becomes a malignant devil. ~ Mary Wollstonecraft Shelley,

1049:The greatest polution problem we face today is negativity. ~ Mary Kay Ash,

1050:Then we come from opposite but similar worlds, don’t we? ~ Mary E Pearson,

1051:The patterns of our lives reveal us. Our habits measure us. ~ Mary Oliver,

1052:The pressure to be timely with news has increased every year. ~ Mary Hart,

1053:The universe sang you name to me. I simply sang it back. ~ Mary E Pearson,

1054:We need beauty because it makes us ache to be worthy of it. ~ Mary Oliver,

1055:Wishes are thoughts vibrant with life and eager for action. ~ Mary Martin,

1056:You can be a slave to current magazines or a slave to history ~ Mary Karr,

1057:You too can be carved anew by the details of your devotion. ~ Mary Oliver,

1058:Ahhh!” Jack screamed and fell back into the canoe. The ~ Mary Pope Osborne,

1059:Ambition was an itch in Mary's show, a maggot in her guts. ~ Emma Donoghue,

1060:But his big, round music, after all, is too breathy to last. ~ Mary Oliver,

1061:But the freedom of being my own boss is a wonderful thing. ~ Mary Connealy,

1062:Do you arrange your books alphabetically? (I hope not.) ~ Mary Ann Shaffer,

1063:Even the smallest achievements pave a way to great success. ~ Mary Kay Ash,

1064:Every word she writes is a lie, including "and" and "the." ~ Mary McCarthy,

1065:Facing a difficulty requires a willingness of heart. ~ Mary Anne Radmacher,

1066:first recorded example of a man telling a woman to ‘shut up’; ~ Mary Beard,

1067:God works in mysterious ways, he thought with a sign. ~ Mary Higgins Clark,

1068:Healthy choices thread through every aspect of life. ~ Mary Anne Radmacher,

1069:He could travel in his mind, though. He did it all the time. ~ Mary Losure,

1070:He laughs. “Why does she do that?” “The world may never know. ~ Mary Frame,

1071:higher ground.” Mary grabbed her laptop bag. “Leave it, Mary. ~ A G Riddle,

1072:How devastating to find 'the one' and not be 'their one. ~ Mary J Williams,

1073:How shall I go on, with my introspective and ambitious life? ~ Mary Oliver,

1074:Human beings do not eat nutrients, they eat food. ~ Mary Catherine Bateson,

1075:Humour is the best way to make the unbearable bearable. ~ Mary Ann Shaffer,

1076:If I cannot inspire love, I will cause fear! ~ Mary Wollstonecraft Shelley,

1077:I know how women are. A little camaraderie can fix anything. ~ Mary Kubica,

1078:I'll never take this for granted, never take us for granted. ~ Mary Calmes,

1079:I looked upon the sea, it was to be my grave ~ Mary Wollstonecraft Shelley,

1080:In a portrait, you always leave part of yourself behind. ~ Mary Ellen Mark,

1081:It always surprised me that I was getting acting work. ~ Mary Lynn Rajskub,

1082:It’s how we handle those bad things that measures our worth. ~ Mary Burton,

1083:It's morning, and again I am that lucky person who is in it. ~ Mary Oliver,

1084:It was not a windy day, my hair always looks like that. ~ Mary Ann Shaffer,

1085:Jei zinterr … jei trévitoria. Be brave. Be victorious. ~ Mary E Pearson,

1086:Listen, whatever you see and love- that's where you are. ~ Mary Oliver,

1087:Look, hasn't my body already felt like the body of a flower? ~ Mary Oliver,

1088:Love inspires, illummines, designates and leads the way. ~ Mary Baker Eddy,

1089:'Mary Poppins' was one of the best experiences of my life. ~ Dick Van Dyke,

1090:Most of them students from the nearby University of Dayton... ~ Mary Roach,

1091:No man got an erection from looking at “brown string sandals. ~ Mary Roach,

1092:One day you will learn that love does not always betray you. ~ Mary Balogh,

1093:She looks like a Disney princess, but is a total badass. ~ Mary J Williams,

1094:Take a deep breath and do the difficult thing first. ~ Mary Anne Radmacher,

1095:Telling stories never fails to produce good in the universe. ~ Mary Pipher,

1096:the god does not speak to those who have no time to listen. ~ Mary Stewart,

1097:The light of the moon is all we've got to go on... ~ Mary Chapin Carpenter,

1098:The mills of God work like lightning compared with the law. ~ Mary Stewart,

1099:The universe sang your name to me. I simply sang it back. ~ Mary E Pearson,

1100:Trunk steady knocking/ Floating through the sky, Mary Poppins. ~ Riff Raff,

1101:Truth was a harder skill to master than swinging a sword. ~ Mary E Pearson,

1102:What a dreadful thing it must be to have a dull father. ~ Mary Mapes Dodge,

1103:When the good Lord put a burden on his heart, he listened. ~ Mary Connealy,

1104:You measure system capability; you do not prescribe it. ~ Mary Poppendieck,

1105:A genius who does not know that he is a genius is no genius. ~ Mary MacLane,

1106:A veces es necesario volver atrás para poder seguir avanzando ~ Mary Balogh,

1107:But the mind travels far - and mysteriously - in sleep. ~ Mary Augusta Ward,

1108:Democracy must be conceived as a process, not a goal. ~ Mary Parker Follett,

1109:Emmett and I met at a tantric sex education class a year ago, ~ Mary Calmes,

1110:Every possibility begins with the courage to imagine. ~ Mary Anne Radmacher,

1111:God forgives somehow we have yet to learn the same. ~ Mary Chapin Carpenter,

1112:Growth comes in the aftermath of failure, not wild success. ~ Mary E DeMuth,

1113:I began to be a woman at twelve, or more properly, a genius. ~ Mary MacLane,

1114:I created an icicle sculpture in the snow. White on white. ~ Mary E Pearson,

1115:If you’ve got to think about it you probably shouldn’t do it ~ Mary Carillo,

1116:I never imagined I would lose him, she thought. Never. ~ Mary Higgins Clark,

1117:It is better to know the truth than live in uncertainty. ~ Mary Ann Shaffer,

1118:it is easier to change a decision that hasn’t been made. ~ Mary Poppendieck,

1119:It is not the Head but the Heart that is the Seat of Atheism. ~ Mary Astell,

1120:I want a world where everything lights up because I'm in it ~ Mary H K Choi,

1121:I was becoming stronger in some ways but weaker in others. ~ Mary E Pearson,

1122:Jesus is the sun and Mary is the dawn announcing his rising. ~ Pope Francis,

1123:Life would be so much harder if I had to lie about who I was. ~ Mary Cheney,

1124:Live a life of gratitude, giving thanks in all circumstances. ~ Mary C Neal,

1125:Martial arts just normally would not draw me to the box office. ~ Mary Hart,

1126:Mary wished to say something very sensible, but knew not how. ~ Jane Austen,

1127:Maybe there were a hundred different ways to fall in love. ~ Mary E Pearson,

1128:Now is not the time for my attitude to come out of hiding. ~ Mary E Pearson,

1129:One cannot try marriage. Once one is in, there is no way out. ~ Mary Balogh,

1130:Our daily decisions create the scrapbook of our life. ~ Mary Anne Radmacher,

1131:prior planning prevents poor performance. Andrew would ~ Mary Higgins Clark,

1132:Pussy is sweeter than honey and more valuable than money. ~ Mary B Morrison,

1133:Rushing around smartly is no proof of accomplishing much. ~ Mary Baker Eddy,

1134:Sometimes she's so stuck up she'd drown in a rainstorm. ~ Mary Alice Monroe,

1135:The czar always got his dues, no matter if it ruined a family. ~ Mary Antin,

1136:The end of life has its own nature, also worth our attention. ~ Mary Oliver,

1137:There is nothing so desirable as the unobtainable. ~ Hannah Mary Rothschild,

1138:The statue of the mighty Greek god stared down at Jack. ~ Mary Pope Osborne,

1139:We all learn to bury a broken heart beneath layers of dignity ~ Mary Balogh,

1140:We are fashioned creatures, but half made up. ~ Mary Wollstonecraft Shelley,

1141:We sighted people are often neglectful of the power of sound. ~ Mary Balogh,

1142:What's magical, sometimes, has deeper roots than reason. ~ Mary Oliver,

1143:Wild sings the bird of the heart in the forests of our lives. ~ Mary Oliver,

1144:Work is a substitute religious experience for many workaholics. ~ Mary Daly,

1145:You, too, can be carved anew by the details of your devotion. ~ Mary Oliver,

1146:Bill Clinton was giving the Clinton campaign the best advice. ~ Mary Matalin,

1147:but he didn’t kid himself. Seventeen years was too long ~ Mary Higgins Clark,

1148:But hell need not be eternal unless one chooses to make it so. ~ Mary Balogh,

1149:Conn MacRoich, you’re a miracle worker. Or blessed by the Fae. ~ Mary Morgan,

1150:Don't need a knife or gun or poison to break a man's heart. ~ Mary Jo Putney,

1151:Er is niets eenvoudigs aan de muziek van de Manoush. - Silvia ~ Mary Hoffman,

1152:God did not have time to make a nobody, so you're a somebody. ~ Mary Kay Ash,

1153:her realization that friendships were necessary for happiness, ~ Mary Pipher,

1154:I know you have the patience of a rapidly decomposing turd. ~ Mary E Pearson,

1155:I'm not good at reading reviews and things like that. ~ Mary Elizabeth Ellis,

1156:I prefer to think of marriage as an equality of give and take. ~ Mary Balogh,

1157:I should be in there.” Audra took one step toward the cabin. ~ Mary Connealy,

1158:I think there ought to be a little music here: hum, hum. ~ Mary Oliver,

1159:I think they probably got it on, Jesus and Mary Magdalene. ~ Madonna Ciccone,

1160:I want a world where everything lights up because I'm in it. ~ Mary H K Choi,

1161:Mary was not only holy. She was also the mother of the Lord. ~ Martin Luther,

1162:Never mind, mother, you weren’t far out; he is Alexander too. ~ Mary Renault,

1163:Or, how sweet just to say of a great, burly man: he's a honey. ~ Mary Oliver,

1164:Sometimes sexuality was more compelling when it was not overt. ~ Mary Balogh,

1165:Sure the world breeds monsters, but kindness grows just as wild. ~ Mary Karr,

1166:The fight for human rights is about speaking truth to power. ~ Mary Robinson,

1167:There was at least as much to learn as there was to be taught. ~ Mary Balogh,

1168:The two sexes mutually corrupt and improve each other. ~ Mary Wollstonecraft,

1169:...trifling employments have rendered woman a trifler. ~ Mary Wollstonecraft,

1170:Uh...What psycho sets their texts to preview mode? (Mallory) ~ Mary H K Choi,

1171:We can always find noble reasons for what we want to do. ~ Mary Heaton Vorse,

1172:We don’t change our minds. I was led to another path of light. ~ Mary Morgan,

1173:When I want friendship defined - I look at my friends. ~ Mary Anne Radmacher,

1174:where did those words go, words that where once in my head? ~ Mary E Pearson,

1175:Who are enemies? Those who oppose each others will. ~ Mary Caroline Richards,

1176:Why say something," he asked her, "if your words mean nothing? ~ Mary Balogh,

1177:You are my creator, but I am your master;obey! ~ Mary Wollstonecraft Shelley,

1178:You want me to shoot him? I can make it look like an accident. ~ Mary Calmes,

1179:Cold control sleeted in his veins as he drew his gun, leveled ~ Mary Connealy,

1180:Cover design by Dan Pitts Cover photography by Mike Habermann ~ Mary Connealy,

1181:Don't let him take who you are. Make him fear who you'll become. ~ Mary Weber,

1182:God, Jory, don’t you know, after all this time? Can’t you tell? ~ Mary Calmes,

1183:I don't want five hundred billion neural chips. I want guts. ~ Mary E Pearson,

1184:If you play with temptation do not expect God will deliver you ~ Mary Slessor,

1185:ignorance is like a cow that a lot of people can't stop milkin! ~ Mary Monroe,

1186:I grew up in the church, and I feel very strongly about it. ~ Mary Ann Mobley,

1187:I'm just damseling mostly. I'm not very good with a gun. ~ Mary Louise Parker,

1188:In a lethal world, poetry is necessary for survival. ~ Mary Caroline Richards,

1189:I sometimes find it difficult to distinguish praise from blame. ~ Mary Gordon,

1190:I've never yet met a person who didn't want to be appreciated. ~ Mary Kay Ash,

1191:I will find you. In the farthest corner, I will find you. ~ Mary E Pearson,

1192:Judicious books enlarge the mind and improve the heart. ~ Mary Wollstonecraft,

1193:Kensington Market is a must visit place in Toronto. ~ Mary Elizabeth Winstead,

1194:Life isn’t worth living, unless you have someone worth dying for. ~ Mary Ting,

1195:life is real, and pain is real, but death is an imposter, ~ Mary Oliver,

1196:Listen, are you breathing just a little, and calling it a life? ~ Mary Oliver,

1197:Listen--are you breathing just a little, and calling it a life? ~ Mary Oliver,

1198:Miss Heyden,” he said at last, “I have not even seen your face. ~ Mary Balogh,

1199:No one goes out to play anymore. Simulation is becoming reality. ~ Mary Roach,

1200:No one is excluded from the astronaut corps based on penis size. ~ Mary Roach,

1201:One bold inspiration choreographs a dance with promise. ~ Mary Anne Radmacher,

1202:Open your heart - open it wide; someone is standing outside ~ Mary Engelbreit,

1203:sat, chin on hand, thinking, my eyes on the bright distance. I ~ Mary Stewart,

1204:short laugh. “Time will tell with you and Bobby Pearlman, ~ Mary Alice Monroe,

1205:Snow makes the world quieter and louder at the same time. ~ Mary Rose MacColl,

1206:Sometimes you need coffee, and sometimes you need a Bloody Mary. ~ Mike Dirnt,

1207:The gods do not visit you to remind you what you know already. ~ Mary Stewart,

1208:They were lucky to find each other. Nobody could take that away. ~ Mary Amato,

1209:Unless you got a really good reason, you should be nice. ~ Mary Louise Parker,

1210:We're not made to wallow in pleasure. Pleasure is joy's assassin. ~ Mary Karr,

1211:What do they say about revenge?” “It’s a dish best served cold. ~ Mary Burton,

1212:You are my creator, but I am your master; Obey! ~ Mary Wollstonecraft Shelley,

1213:You are my creator, but I am your master;—obey! ~ Mary Wollstonecraft Shelley,

1214:You can purchase my silence with torrid details, you know. ~ Mary Ann Shaffer,

1215:You do not dress to please yourself; you dress to please others. ~ Mary Roach,

1216:...Admiring is easy, but affinity, that does take some time. ~ Mary Oliver,

1217:And quickly. If you let it, grief could swallow you whole. ~ Mary Alice Monroe,

1218:as if I cared about something as useless as long division, ~ Mary Downing Hahn,

1219:At these award shows, I love to see what people are going to wear. ~ Mary Hart,

1220:be careful of thinking about people as “kinds of people”? ~ Mary Louise Parker,

1221:Campaign staffers develop the ability to sleep through anything. ~ Mary Cheney,

1222:Do not descend, but rise above so ill-mannered a person. ~ Mary Lydon Simonsen,

1223:Each body is a lion of courage, something precious of the earth. ~ Mary Oliver,

1224:Even from the darkest night songs of beauty can be born. ~ Mary Anne Radmacher,

1225:hard to get, but she was already talking like the diva of ~ Mary Higgins Clark,

1226:Her old Grannie and subject must be the first to kiss her hand. ~ Mary of Teck,

1227:I always felt that my talent would trump everything. ~ Mary Elizabeth Winstead,

1228:I am for the ones who represent sense, and so was Jane Austen. ~ Mary McCarthy,

1229:I can see the immense capacity of business to give leadership. ~ Mary Robinson,

1230:I don't get tired of hearing that somebody liked my work. ~ Mary Louise Parker,

1231:If I had to vote for the bill again, I'd vote for it tomorrow. ~ Mary Landrieu,

1232:If pain can purify the heart, mine will be pure. ~ Mary Wollstonecraft Shelley,

1233:I have had a great misfortune; my dear old dog is dead. ~ Mary Russell Mitford,

1234:In every life, there was death and rebirth and continuity. ~ Mary Alice Monroe,

1235:I take my chances. I can't cling to remorse or regret. ~ Mary Chapin Carpenter,

1236:I think you learn more if you're laughing at the same time. ~ Mary Ann Shaffer,

1237:I think you learn more if you’re laughing at the same time. ~ Mary Ann Shaffer,

1238:My definition of innovative is providing value to the customer. ~ Mary T Barra,

1239:My worries travel around in my head on their well worn path ~ Mary Ann Shaffer,

1240:on. Bobby was a sweet little boy, but he took pleasure in ~ Mary Higgins Clark,

1241:... orders come from the work, not work from the orders. ~ Mary Parker Follett,

1242:Our Mother Mary is full of beauty because she is full of grace. ~ Pope Francis,

1243:Our security must be threatened in order for us to appreciate it. ~ Mary Astor,

1244:People who want to be tattooed don't always have good taste. ~ Mary Brave Bird,

1245:Pretensions to moral superiority are devastatingly destructive. ~ Mary Douglas,

1246:siempre se disfruta de libertad a menos que estemos encarcelados ~ Mary Balogh,

1247:sister was. But I couldn’t resist such a clear shot. So I said her ~ Mary Karr,

1248:Sorrow has its reward. It never leaves us where it found us. ~ Mary Baker Eddy,

1249:Sure the world breeds monsters, but kindness grows just as wild... ~ Mary Karr,

1250:There,” Annie said. “You look just like a mother kangaroo. ~ Mary Pope Osborne,

1251:The second thing Mary does is to express her doubts openly. ~ Timothy J Keller,

1252:The wind,” Mary said again. “It was making everyone tear up. ~ Alice McDermott,

1253:Treat your family like guests and your guests like family. ~ Mary Alice Monroe,

1254:True friends share everything, except the past before they met. ~ Mary Renault,

1255:Un-forgiveness is like cancer; it eats you from the inside out. ~ Mary Johnson,

1256:We can't laugh quite as much on camera, but we sure do on the set. ~ Mary Hart,

1257:When I woke up this morning, I found I'd turned into my mother. ~ Mary Rodgers,

1258:Wish I'd written Tikkun Olam – a Weavers or Peter Paul & Mary hit! ~ Janis Ian,

1259:You know, sometimes I'm so happy I worry that I'm gonna wake up. ~ Mary Calmes,

1260:Acceptance, under someone else's terms, is worse than rejection. ~ Mary Cassatt,

1261:A good goal is like a strenuous exercise - it makes you stretch. ~ Mary Kay Ash,

1262:Change may be gradual, but our realization of it comes in bursts. ~ Mary Pipher,

1263:Everybody has their sadness. And most people are scared of it. ~ Mary Gaitskill,

1264:Eyes don't breath. I know that much. But hers look breathless. ~ Mary E Pearson,

1265:Fiddlesticks” is Scarlett O’Hara’s way of saying “Fuck this shit. ~ Mary Norris,

1266:Folks will say anything, and next time round they'll believe it. ~ Mary Stewart,

1267:I am lithe, but fragile from constant involuntary self-analysis. ~ Mary MacLane,

1268:I can say 'reduce your stress level' until I'm blue in the face. ~ Mary Stewart,

1269:I'd rather not be known as the Vice President's lesbian daughter. ~ Mary Cheney,

1270:If he could have reached it, he’d have kicked his own backside. ~ Mary Connealy,

1271:I found the city built of brick and left it built of marble,’ this ~ Mary Beard,

1272:I had never passed a single school exam, and clearly never would. ~ Mary Leakey,

1273:I love Mary Poppins - when I was little I was obsessed with it. ~ Willa Holland,

1274:I'm home about two days a month, and on those I have to pack. ~ Mary Ann Mobley,

1275:imperialism: a relationship based on dominance and subordination. ~ Mary Kubica,

1276:I think that marriage is always the triumph of hope over fear. ~ Mary Jo Putney,

1277:It is justice, not charity, that is wanting in the world! ~ Mary Wollstonecraft,

1278:It is justice, not charity, that is wanting in the world. ~ Mary Wollstonecraft,

1279:It is the mind that speaks a woman's heart, not the vaginal walls. ~ Mary Roach,

1280:Just then something fell from above. “Watch it!” said Jack. ~ Mary Pope Osborne,

1281:Mary Ocher gives me the chills, she frightens me with her feral soul. ~ Karen O,

1282:my very own knight in shining armor (he just doesn't know it yet) ~ Mary Kubica,

1283:Normally I object to strangers beaming force fields into my brain. ~ Mary Roach,

1284:No, she learned that true love was epic stuff, as told by Mary. ~ Harriet Evans,

1285:Poetry often enters through the window of irrelevance. ~ Mary Caroline Richards,

1286:Svijet ne mogu promatrati oni koje ništa ne može ganuti.. ~ Mary Wollstonecraft,

1287:There's nothing like confidence. Your bosses will appreciate it. ~ Mary Carillo,

1288:The well-timed question is more impacting than an answer. ~ Mary Anne Radmacher,

1289:...to be absent from the world and alive, again, in another... ~ Mary Oliver,

1290:To have character is to be big enough to take life on. ~ Mary Caroline Richards,

1291:True love is measured by the thermometer of suffering. ~ Mary Faustina Kowalska,

1292:Water rolled down the face of the old house like tears, ~ Mary Roberts Rinehart,

1293:We all marry strangers. All men are strangers to all women. ~ Mary Heaton Vorse,

1294:We have to be more reflective about what power is, what it is for, ~ Mary Beard,

1295:Well, it's a Bloody Mary morning, my baby left without warning. ~ Willie Nelson,

1296:Within the shelter of his impressive wings, I could not have been ~ Mary Calmes,

1297:You’re like a little wild thing that was never sent to school. ~ Mary Oliver,

1298:Your eyes must not determine what you see. pay attention. ~ Mary Anne Radmacher,

1299:Am I less because I have fewer, or do the few I have mean more? ~ Mary E Pearson,

1300:Angels are pure thoughts from God, winged with Truth and Love. ~ Mary Baker Eddy,

1301:A small compassionate act enlarges the scope of community. ~ Mary Anne Radmacher,

1302:Bacteria don’t have mouths or fingers or Wolf Ranges, but they eat. ~ Mary Roach,

1303:Beware; for I am fearless, and therefore powerful. ~ Mary Wollstonecraft Shelley,

1304:But if I wanted to atone, I would have bought her that sketch pad. ~ Mary Kubica,

1305:comfort makes fools of us that way, and a kid gets faith back quick. ~ Mary Karr,

1306:...death grip. Life grip was really a better way to describe it. ~ Mary Connealy,

1307:Every man is bound to leave a story better than he found it. ~ Mary Augusta Ward,

1308:Follow me if I advance, kill me if I retreat, avenge me if I die. ~ Mary Matalin,

1309:I find motivation and inspiration and hope in information. ~ Mary Anne Radmacher,

1310:I got saved by poetry. And I got saved by the beauty of the world. ~ Mary Oliver,

1311:I just want to make lunches and organize my kids' playroom. ~ Mary Louise Parker,

1312:In myself I am nothing. It all comes from God and the Virgin Mary. ~ Lech Walesa,

1313:I realized you can always make money; you just do a lot of things. ~ Mary Harron,

1314:I still believe a majority of Republicans are for income tax cuts. ~ Mary Fallin,

1315:It is not opposition but indifference which separates men. ~ Mary Parker Follett,

1316:It were worthwhile to die, if thereby a soul could be born again. ~ Mary Slessor,

1317:I've gotten to a point where I don't want lyrics to mean anything. ~ Mary Timony,

1318:Judgment and weariness are foes to service and generosity. ~ Mary Anne Radmacher,

1319:Laughter is what spills over the edge of an inspired life. ~ Mary Anne Radmacher,

1320:Mary is the Mysterious Book of Predestination to glory. ~ Frances Xavier Cabrini,

1321:Men are more interesting in books than they are in real life. ~ Mary Ann Shaffer,

1322:Might I," quavered Mary, "might I have a bit of earth? ~ Frances Hodgson Burnett,

1323:Might I,” quavered Mary, “might I have a bit of earth? ~ Frances Hodgson Burnett,

1324:One just soul can attain pardon for a thousand sinners. ~ Margaret Mary Alacoque,

1325:One unlikelihood entertained leads a parade of innovation. ~ Mary Anne Radmacher,

1326:One who has conquered every aspect of his pain except the deepest. ~ Mary Balogh,

1327:On top of its other charms, the maggot breathes through its ass. It ~ Mary Roach,

1328:Poems arrive ready to begin. Poets are only the transportation. ~ Mary Oliver,

1329:someone who loves you when you forget to love yourself.’ She looked ~ Mary Grand,

1330:The house is still, like the breath has been punched out of it. ~ Mary E Pearson,

1331:The liberation of language is rooted in the liberation of ourselves. ~ Mary Daly,

1332:The name of Italy has magic in its very syllables. ~ Mary Wollstonecraft Shelley,

1333:Then I remember: death comes before the rolling away of the stone. ~ Mary Oliver,

1334:There are more stakes [in Mary and Jane], which is always good. ~ Deborah Kaplan,

1335:There is a world of communication which is not dependent on words. ~ Mary Martin,

1336:There's a big difference between a decisive manager and a tyrant. ~ Mary Kay Ash,

1337:The trouble with life sometimes is that we are all in it together. ~ Mary Balogh,

1338:The truth which may not be told, is the truth which cannot be told. ~ Mary Butts,

1339:they won't be false and they won't be true, but hey'll be real. ~ Mary Oliver,

1340:This obsession with dignity can ruin your life if you let it. ~ Mary Ann Shaffer,

1341:Those with the deepest lows also have the loftiest highs. ~ Mary Sheedy Kurcinka,

1342:Time for the likeliest story since Mary told Joseph it was God’s. ~ Val McDermid,

1343:To reconceive the Christ! It is the special task of our age. ~ Mary Augusta Ward,

1344:Truth that came too late was as useful as a meal to a dead man. ~ Mary E Pearson,

1345:Truth works a trip wire that permits the book to explode into being. ~ Mary Karr,

1346:What have you to do with hearts, except for dissection? ~ Mary Elizabeth Braddon,

1347:What pleases your eyes?” he asked. “You,” I said without hesitation. ~ Mary Ting,

1348:Why, if there is alphabet soup, do we not have punctuation cereal? ~ Mary Norris,

1349:Without you my air tastes like nothing. For you I hold my breath. ~ Mary Szybist,

1350:Words, Kaden. Only lost unsaid words that added up to good-bye. ~ Mary E Pearson,

1351:You become courageous by doing courageous acts...Courage is a habit. ~ Mary Daly,

1352:You don't have to play masculine to be a strong woman. ~ Mary Elizabeth Winstead,

1353:A dysfunctional family is any family with more than one person in it. ~ Mary Karr,

1354:And corpses should always be removed from a home feetfirst. Always. ~ Mary Kubica,

1355:Around me the trees stir in their leaves and call out, Stay awhile. ~ Mary Oliver,

1356:Did you listen to that tape? It makes me sound terrible. And ~ Mary Higgins Clark,

1357:Distance cannot matter - ours is a friendship of the heart. ~ Mary Anne Radmacher,

1358:Don’t have a fall back, because if you do, you’ll fall back. ~ Mary Louise Parker,

1359:Folk Music Has Always Contained a Concern for the Human Condition. ~ Mary Travers,

1360:For with but one generation, History and truth are lost forever. ~ Mary E Pearson,

1361:Gathering news in Russia was like mining coal with a hat pin. ~ Mary Heaton Vorse,

1362:Growth comes from God, to those with surrendered, yielded hearts. ~ Mary E DeMuth,

1363:He never took his eyes off my face as I told him about Mack, ~ Mary Higgins Clark,

1364:Her sympathy was genuine. Rylan felt it all the way to his bones. ~ Mary Connealy,

1365:His conversation was marked by its happy abundance. ~ Mary Wollstonecraft Shelley,

1366:Ideas are a dime a dozen. People who implement them are priceless. ~ Mary Kay Ash,

1367:If all men are born free, why is it that all women are born slaves? ~ Mary Astell,

1368:If life had taught her anything, it was to listen to her instincts. ~ Mary Burton,

1369:If we spend too much time reliving the past, it gets us nowhere, ~ Mary E Pearson,

1370:I get about 25 letters a month, and I answer every one of them. ~ Mary Ann Mobley,

1371:In the 1980s, there weren't a lot of role models for gay teenagers. ~ Mary Cheney,

1372:I suppose no man becomes a pocket hunter by first intention. ~ Mary Hunter Austin,

1373:I thought grandmothers had to like you. It’s a law or something. ~ Mary E Pearson,

1374:it's easier to forgive your enemies than to forgive your friends. ~ Mary McCarthy,

1375:Labor is work that leaves no trace behind it when it is finished. ~ Mary McCarthy,

1376:Marriage is... OK, it's rooted and grounded on love and attraction. ~ Mary Archer,

1377:Maybe there were as many shades of love as the blues of the sky. ~ Mary E Pearson,

1378:People with bad consciences always fear the judgment of children. ~ Mary McCarthy,

1379:Sing, if you can sing, and it not still be musical inside yourself. ~ Mary Oliver,

1380:Sometimes you just have to hold your nose and jump into something. ~ Mary Carillo,

1381:the dark heart of the story that is all the reason for its telling? ~ Mary Oliver,

1382:The key to success is the plan your work and work your plan. ~ Mary Higgins Clark,

1383:They’ll pay for this. All of it. I promise. One day they’ll pay. ~ Mary E Pearson,

1384:We've been given a second chance. How many people can say that? ~ Mary J Williams,

1385:When they did, she wore a dress, but she grumbled the whole time. ~ Mary Connealy,

1386:With meditation I found a ledge above the waterfall of my thoughts. ~ Mary Pipher,

1387:All good things come to an end, sometime,” said Mary Poppins primly. ~ P L Travers,

1388:All that we have is to live what life brings. Die what death comes. ~ Mary Stewart,

1389:Although all poets aspire to be birds, no bird aspires to be a poet. ~ Mary Ruefle,

1390:Always there is something worth saying about glory, about gratitude. ~ Mary Oliver,

1391:An "always been" does not mean I must choose "what must be." ~ Mary Anne Radmacher,

1392:and feel good about it. “What can you say to your irregular ~ Mary Sheedy Kurcinka,

1393:And feeling like a failed sexual predator, because of pregnant Mary… ~ John Irving,

1394:And I will always be your warrior, Mary mine. Always and forever.” Mary ~ J R Ward,

1395:As the family sat in the drawing room after their nuncheon, ~ Mary Robinette Kowal,

1396:...a thousand fanged thoughts stung me to the heart. ~ Mary Wollstonecraft Shelley,

1397:Certain I am, that Christian Religion does no where allow Rebellion. ~ Mary Astell,

1398:Days go by when I do nothing but underline the damp edge of myself. ~ Mary Szybist,

1399:Deliberate deception is not a mistake. It's calculating and cold. ~ Mary E Pearson,

1400:Education is teaching children to find pleasure in the right things. ~ Mary Pipher,

1401:erupted and enfolded us, wrapping us up in a solid cocoon of safety. ~ Mary Calmes,

1402:every writer needs two selves—the generative self and the editor self. ~ Mary Karr,

1403:Eyes don't breath. I know that much. But her eyes look breathless ~ Mary E Pearson,

1404:For athletes, the Olympics are the ultimate test of their worth. ~ Mary Lou Retton,

1405:I cannot tell you how I loathe talking about myself. ~ Mary Wollstonecraft Shelley,

1406:I date older men, and I date younger men. I have no rules about that. ~ Mary Frann,

1407:If commas are open to interpretation, hyphens are downright Delphic. ~ Mary Norris,

1408:If you can’t say anything good about someone, sit right here by me. ~ Mary Kennedy,

1409:ignominious grave, and I the cause! A thousand times ~ Mary Wollstonecraft Shelley,

1410:Is there any other slavery and chain like that of temperament? ~ Mary Augusta Ward,

1411:I think any big success is paralyzing. I have observed it in others. ~ Mary Harron,

1412:It is not that I belong to the past, but the past that belongs to me. ~ Mary Antin,

1413:I was born to be alone, and I always shall be but now I want to be. ~ Mary MacLane,

1414:I would rather have you honestly angry with me than polite. ~ Mary Robinette Kowal,

1415:Jesus, Joseph, and doggy-style Mary.” Jesse whistles from the sofa. ~ River Savage,

1416:Kansas had better stop raising corn and begin raising hell. ~ Mary Elizabeth Lease,

1417:Management is the art of getting things done through people. ~ Mary Parker Follett,

1418:Maybe he was. Maybe he had something to smile about these days. ~ Mary Kay Andrews,

1419:My husband is not a Christian but is a religious man, I think. ~ Mary Todd Lincoln,

1420:No more sorrow and regret! Take heart! A new day is beginning. ~ Mary Alice Monroe,

1421:Nothing drives men crazier than the inability to possess. ~ Hannah Mary Rothschild,

1422:Not what you do but how you do it, is the test of your capacity. ~ Mary Engelbreit,

1423:One thing I do know is that poetry, to be understood, must be clear. ~ Mary Oliver,

1424:[On men:] On their best days, the best of them are eight years old. ~ Mary McGrory,

1425:Sandwich every bit of criticism between two heavy layers of praise. ~ Mary Kay Ash,

1426:she made a purring sound in her throat and pressed into his palm, ~ Mary Jo Putney,

1427:Some things," she said, "are best not known for sure, Lord Trentham. ~ Mary Balogh,

1428:Sometimes we are pushed to do things we thought we could never do ~ Mary E Pearson,

1429:There are always choices. Some choices are just not easy to make. ~ Mary E Pearson,

1430:There is really no right and wrong. I recognize no right and wrong. ~ Mary MacLane,

1431:Today I am altogether without ambition. Where did I get such wisdom? ~ Mary Oliver,

1432:Too many people only dream at night. I like to dream during the day. ~ Mary Pipher,

1433:To serve Mary is a mark of eternal salvation to come. ~ Saint Bernard of Clairvaux,

1434:To truly recover, one must find a deep sense of purpose and meaning. ~ Mary Pipher,

1435:Walk towards the sunshine, and the shadows will fall behind you. ~ Mary Engelbreit,

1436:We are not what we know but what we are willing to learn. ~ Mary Catherine Bateson,

1437:Weariness comes, on some days, from lack of service to self. ~ Mary Anne Radmacher,

1438:We make conscious choices to do something a certain way. ~ Mary Elizabeth Winstead,

1439:What would I do with starry crowns except to cast them at His feet? ~ Mary Slessor,

1440:When a man says he hears angels singing, he hears angels singing. ~ Mary Oliver,

1441:A dream not imagined . . . that’s what God has for you . . . ~ Shantelle Mary Hannu,

1442:A prince, in the turn of a moment and a few words, was now a king. ~ Mary E Pearson,

1443:A slavish bondage to parents cramps every faculty of the mind ~ Mary Wollstonecraft,

1444:A woman without a degree of decency and delicacy is unsexed. ~ Charlotte Mary Yonge,

1445:Children are a great aid in both stress reduction and joy production. ~ Mary Pipher,

1446:Divine love always has met and always will meet every human need. ~ Mary Baker Eddy,

1447:Everything is change; and you cannot step twice into the same river. ~ Mary Renault,

1448:glass of juice and a bowl of cornflakes, and hopefully was now ~ Mary Higgins Clark,

1449:... good intentions are not sufficient to solve our problems. ~ Mary Parker Follett,

1450:Guilt can eat away at you and destroy the future as well as the past. ~ Mary Balogh,

1451:Hollywood is run by men who are big on vulnerability. ~ Mary Elizabeth Mastrantonio,

1452:I do not know who sings my songs / Before they are sung by me. ~ Mary Hunter Austin,

1453:If I didn't watch so much TV, real life wouldn't be so disappointing. ~ Mary Calmes,

1454:If you don't have a record deal, you've got to be a record company. ~ Mary Gauthier,

1455:I grew up in a sad, depressed place. I got out. Poetry saved my life. ~ Mary Oliver,

1456:I said I don't know how to say no, I only know how to yell it. ~ Mary Louise Parker,

1457:I said I don’t know how to say no, I only know how to yell it. ~ Mary Louise Parker,

1458:It is better to learn war early from friends, than late from enemies ~ Mary Renault,

1459:I was making another film. “I’ve done too many of those to ~ Hannah Mary Rothschild,

1460:I wish you could persuade Mary not to be always fancying herself ill. ~ Jane Austen,

1461:Jesus, Mary, Muhammad and Vishnu, how good to see you Richard Parker! ~ Yann Martel,

1462:Letting someone you don’t really like surprise you is evolved, ~ Mary Louise Parker,

1463:Life for the European is a career; for the American it is a hazard. ~ Mary McCarthy,

1464:looked terrible! Her face was covered with bright yellow spots! ~ Mary Pope Osborne,

1465:Love enriches the nature, enlarging, purifying, and elevating it. ~ Mary Baker Eddy,

1466:Mary could never spare time; but the remaining five set off together. ~ Jane Austen,

1467:May a thread of comfort be woven through your difficult days. ~ Mary Anne Radmacher,

1468:Maybe any action becomes cowardly once you stop to reason about it. ~ Mary McCarthy,

1469:Maybe there was as many shades of love as the blues of the sky ~ Mary E Pearson,

1470:Ninety percent of what's wrong with you could be cured with a hot bath, ~ Mary Karr,

1471:No one else, ever, will think you're great the way your mother does. ~ Mary Matalin,

1472:Sometimes I need only to stand wherever I am to be blessed. ~ Mary Oliver,

1473:Suffering gives us empathy, while happiness gives us hope and energy. ~ Mary Pipher,

1474:The hurts of childhood that must be avenged: so small and so huge. ~ Mary Gaitskill,

1475:The man who goes fishing gets something more than the fish he catches. ~ Mary Astor,

1476:The only way to know whats possible is to venture past impossible. ~ Mary Gaitskill,

1477:The vice presidential candidate tends to be a bit of an afterthought. ~ Mary Cheney,

1478:The war is now the story of our lives, and there’s no denying it ~ Mary Ann Shaffer,

1479:Things can get very lovey and feasty with a bunch of stimulated hams. ~ Mary Martin,

1480:This day boldness is manifested in a simple grace: gratitude. ~ Mary Anne Radmacher,

1481:Was something worth having, though, if it didn't present a challenge? ~ Mary Balogh,

1482:Would she be able to bear never seeing him again? Never in this life? ~ Mary Balogh,

1483:Yes, royals know how to do things beyond counting our twelve toes. ~ Mary E Pearson,

1484:You do realize that you are a termite. You are eating through my soul. ~ Mary Amato,

1485:You know, up until later on today, I never really knew how to drink. ~ Mary Robison,

1486:You only have to let the soft animal of your body love what it loves. ~ Mary Oliver,

1487:Americans always think they have to lead. I'm interested in ambiguity. ~ Mary Harron,

1488:Are you a polititcian or does lyin' just run in your family? ~ Mary Stuart Masterson,

1489:Body snatching and other sordid tales from the dawn of human dissection ~ Mary Roach,

1490:But students weren’t going to pay tuition to learn arm and leg anatomy; ~ Mary Roach,

1491:Courage to be is the key to revelatory power of the feminist revolution. ~ Mary Daly,

1492:firm; but my hopes fluctuate, and my spirits are often ~ Mary Wollstonecraft Shelley,

1493:Have nae fear. I am not a knight, nor do I seek to rescue any damsels. ~ Mary Morgan,

1494:I believe in love Nicholas Davies - Earl of Aberdare ~ Mary Jo Putney,

1495:I don't know exactly what a prayer is. I do know how to pay attention. ~ Mary Oliver,

1496:I do want tomorrows with you, Jase. I want a lifetime of tomorrows. ~ Mary E Pearson,

1497:If I ever mary, it will be on a suddn impulse - as aman shoots himself ~ H L Mencken,

1498:If you have ever gone to the woods with me, I must love you very much. ~ Mary Oliver,

1499:If you lack inspiration simply begin...inspiration will follow. ~ Mary Anne O Connor,

1500:I just want the anger to go away...I want to be happy. I want to live. ~ Mary Burton,

  240 Integral Yoga
   79 Occultism
   69 Christianity
   66 Poetry
   57 Philosophy
   41 Psychology
   39 Fiction
   12 Islam
   11 Yoga
   8 Science
   7 Hinduism
   5 Mysticism
   3 Mythology
   3 Integral Theory
   3 Education
   3 Baha i Faith
   2 Theosophy
   2 Cybernetics
   1 Sufism
   1 Philsophy
   1 Kabbalah
   1 Buddhism
   1 Alchemy


  277 Sri Aurobindo
   44 Nolini Kanta Gupta
   43 The Mother
   41 Carl Jung
   32 Plotinus
   30 Satprem
   29 James George Frazer
   23 H P Lovecraft
   17 William Wordsworth
   17 Aleister Crowley
   16 Saint Augustine of Hippo
   16 Percy Bysshe Shelley
   14 Aldous Huxley
   13 Pierre Teilhard de Chardin
   12 Muhammad
   8 Paul Richard
   7 A B Purani
   6 Sri Ramakrishna
   6 Plato
   6 Jordan Peterson
   6 Jalaluddin Rumi
   5 William Butler Yeats
   5 Vyasa
   4 Walt Whitman
   4 Swami Vivekananda
   4 Robert Browning
   4 George Van Vrekhem
   3 Sri Ramana Maharshi
   3 Rudolf Steiner
   3 Friedrich Nietzsche
   3 Edgar Allan Poe
   3 Baha u llah
   2 Thubten Chodron
   2 Swami Krishnananda
   2 Saint Teresa of Avila
   2 Saint John of Climacus
   2 Saint Francis of Assisi
   2 Norbert Wiener
   2 Ken Wilber
   2 Joseph Campbell
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Franz Bardon


   91 Record of Yoga
   58 The Synthesis Of Yoga
   29 The Golden Bough
   26 The Life Divine
   23 Lovecraft - Poems
   17 Wordsworth - Poems
   16 Shelley - Poems
   16 Mysterium Coniunctionis
   15 Essays In Philosophy And Yoga
   14 The Perennial Philosophy
   14 City of God
   12 The Human Cycle
   12 Quran
   12 Essays On The Gita
   11 The Archetypes and the Collective Unconscious
   10 Magick Without Tears
   9 Plotinus - Complete Works Vol 02
   9 Collected Works of Nolini Kanta Gupta - Vol 04
   9 Collected Works of Nolini Kanta Gupta - Vol 02
   8 Plotinus - Complete Works Vol 03
   8 Plotinus - Complete Works Vol 01
   8 Liber ABA
   8 Letters On Yoga IV
   8 Aion
   7 Vedic and Philological Studies
   7 The Bible
   7 Sri Aurobindo or the Adventure of Consciousness
   7 Plotinus - Complete Works Vol 04
   7 Evening Talks With Sri Aurobindo
   7 Collected Works of Nolini Kanta Gupta - Vol 01
   6 The Secret Doctrine
   6 The Practice of Psycho therapy
   6 Maps of Meaning
   6 Letters On Yoga II
   6 Let Me Explain
   5 Yeats - Poems
   5 Words Of Long Ago
   5 Vishnu Purana
   5 The Gospel of Sri Ramakrishna
   5 Savitri
   5 Letters On Yoga I
   5 Essays Divine And Human
   5 Collected Works of Nolini Kanta Gupta - Vol 07
   4 Whitman - Poems
   4 The Secret Of The Veda
   4 Questions And Answers 1929-1931
   4 Preparing for the Miraculous
   4 Collected Works of Nolini Kanta Gupta - Vol 05
   4 Collected Works of Nolini Kanta Gupta - Vol 03
   4 Browning - Poems
   4 Agenda Vol 08
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 The Phenomenon of Man
   3 Talks
   3 Questions And Answers 1957-1958
   3 Questions And Answers 1955
   3 Poe - Poems
   3 On Education
   3 Isha Upanishad
   3 Hymns to the Mystic Fire
   3 Collected Works of Nolini Kanta Gupta - Vol 08
   3 Agenda Vol 09
   3 Agenda Vol 03
   2 Thus Spoke Zarathustra
   2 The Study and Practice of Yoga
   2 The Ladder of Divine Ascent
   2 The Hero with a Thousand Faces
   2 The Future of Man
   2 The Ever-Present Origin
   2 The Confessions of Saint Augustine
   2 The Book of Certitude
   2 The Blue Cliff Records
   2 Sex Ecology Spirituality
   2 Rumi - Poems
   2 Raja-Yoga
   2 Questions And Answers 1956
   2 On Thoughts And Aphorisms
   2 On the Way to Supermanhood
   2 Knowledge of the Higher Worlds
   2 Hymn of the Universe
   2 How to Free Your Mind - Tara the Liberator
   2 Cybernetics
   2 Collected Works of Nolini Kanta Gupta - Vol 06
   2 Bhakti-Yoga
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 Agenda Vol 13
   2 Agenda Vol 12
   2 Agenda Vol 07
   2 Agenda Vol 02

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    First of all, he has the Sun; it is the priMary light by which he lives and moves. When the Sun sets, the Moon rises to replace it. When both the Sun and the Moon set, he has recourse to the Fire. And when the Fire, too, is extinguished, there comes the Word. In the end, when the Fire is quieted and the Word silenced, man is lighted by the Light of the Atman. This Atman is All-Knowledge; it is secreted within the life, within the heart: it is selfluminous Vijnamaya preu rdyantar jyoti..    The progression indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the secret, from the actual and derivative to the real and original. We begin by the senses and move towards the Spirit.   --    Besides this metaphysics there is also an occult aspect in numerology of which Pythagoras was a well-known adept and in which the Vedic Rishis too seem to take special delight. The multiplication of numbers represents in a general way the principle of emanation. The One has divided and subdivided itself, but not in a haphazard way: it is not like the chaotic pulverisation of a piece of stone by hammer-blows. The process of division and subdivision follows a pattern almost as neat and methodical as a genealogical tree. That is to say, the emanations form a hierarchy. At the top, the apex of the pyramid, stands the one supreme Godhead. That Godhead is biune in respect of manifestation the Divine and his creative Power. This two-in-one reality may be considered, according to one view of creation, as dividing into three forms or aspects the well-known Brahma, Vishnu and Rudra of Hindu mythology. These may be termed the first or priMary emanations.    Now, each one of them in its turn has its own emanations the eleven Rudriyas are familiar. These are secondary and there are tertiary and other graded emanations the last ones touch the earth and embody physico-vital forces. The lowest formations or beings can trace their origin to one or other of the primaries and their nature and function partake of or are an echo of their first ancestor.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   SUMMary OF THE MASTER'S SPIRITUAL EXPERIENCES   BRAHMO SAMAJ   --    --- SUMMary OF THE MASTER'S SPIRITUAL EXPERIENCES    We have now come to the end of Sri Ramakrishna's sadhana, the period of his spiritual discipline. As a result of his supersensuous experiences he reached certain conclusions regarding himself and spirituality in general. His conclusions about himself may be summarized as follows:

0.01 - Life and Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   Yogic methods have something of the same relation to the custoMary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All   Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga    displayed, if not constantly, then occasionally or with some regularity of recurrence, in priMary formations or in others more developed and, it may well be, even in some, however rare, that are near to the highest possible realisation of our present humanity. For the march of Nature is not drilled to a regular and mechanical forward stepping. She reaches constantly beyond herself even at the cost of subsequent deplorable retreats.   She has rushes; she has splendid and mighty outbursts; she has immense realisations. She storms sometimes passionately forward hoping to take the kingdom of heaven by violence.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga   "Good day", the custoMary French greeting.   Series Three - To "My little smile"

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   But by that very utility such men and the life they lead are condemned to be limited, irrationally conservative and earthbound. The custoMary routine, the custoMary institutions, the inherited or habitual forms of thought, - these things are the life-breath of their nostrils. They admit and jealously defend the changes compelled by the progressive mind in the past, but combat with equal zeal the changes that are being made by it in the present. For to the material man the living progressive thinker is an ideologue, dreamer or madman. The old Semites who stoned the living prophets and adored their memories when dead, were the very incarnation of this instinctive and unintelligent principle in Nature. In the ancient Indian distinction between the once born and the twice born, it is to this material man that the former description can be applied. He does Nature's inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.   Yet he admits so much of spirituality as has been enforced on his custoMary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electricity of the Spirit and turning it away from the social edifice.   Nevertheless it is possible to make the material man and his life moderately progressive by imprinting on the material mind the custom of progress, the habit of conscious change, the fixed idea of progression as a law of life. The creation by this means of progressive societies in Europe is one of the greatest triumphs of Mind over Matter. But the physical nature has its revenge; for the progress made tends to be of the grosser and more outward kind and its attempts at a higher or a more rapid movement bring about great wearinesses, swift exhaustions, startling recoils.   It is possible also to give the material man and his life a moderate spirituality by accustoming him to regard in a religious spirit all the institutions of life and its custoMary activities. The creation of such spiritualised communities in the East has been one of the greatest triumphs of Spirit over Matter. Yet here, too, there is a defect; for this often tends only to the creation of a religious temperament, the most outward form of spirituality.   Its higher manifestations, even the most splendid and puissant, either merely increase the number of souls drawn out of social life and so impoverish it or disturb the society for a while by a momentary elevation. The truth is that neither the mental effort nor the spiritual impulse can suffice, divorced from each other, to overcome the immense resistance of material Nature.   --   In India, for the last thousand years and more, the spiritual life and the material have existed side by side to the exclusion of the progressive mind. Spirituality has made terms for itself with Matter by renouncing the attempt at general progress. It has obtained from society the right of free spiritual development for all who assume some distinctive symbol, such as the garb of the Sannyasin, the recognition of that life as man's goal and those who live it as worthy of an absolute reverence, and the casting of society itself into such a religious mould that its most custoMary acts should be accompanied by a formal reminder of the spiritual symbolism of life and its ultimate destination. On the other hand, there was conceded to society the right of inertia and immobile self-conservation. The concession destroyed much of the value of the terms. The religious mould being fixed, the formal reminder tended to become a routine and to lose its living sense. The constant attempts to change the mould by new sects and religions ended only in a new routine or a modification of the old; for the saving element of the free and active mind had been exiled. The material life, handed over to the Ignorance, the purposeless and endless duality, became a leaden and dolorous yoke from which flight was the only escape.   The schools of Indian Yoga lent themselves to the compromise. Individual perfection or liberation was made the aim, seclusion of some kind from the ordinary activities the condition, the renunciation of life the culmination. The teacher gave his knowledge only to a small circle of disciples. Or if a wider movement was attempted, it was still the release of the individual soul that remained the aim. The pact with an immobile society was, for the most part, observed.

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga    its object which our philosophy asserts as the priMary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of   Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga    As to the extent of realisation, we say again that that is not a matter of priMary consideration. It is not the quantity but the substance that counts. Even if it were a small nucleus it would be sufficient, at least for the beginning, provided it is the real, the genuine thing    Swalpamapyasya dharmasya tryate mahato bhayt1

01.02 - The Object of the Integral Yoga, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga   To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the priMary object of the Yoga.   The only creation for which there is any place here is the supramental, the bringing of the divine Truth down on the earth, not only into the mind and vital but into the body and into

01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and priMary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.    The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.   --    Here we have a pattern of thought-movement that does not seem to follow the lineaments of the normal brain-mind consciousness, although it too has a basis there: our custoMary line of reasoning receives a sudden shock, as it were, and then is shaken, moved, lifted up, transportedgradually or suddenly, according to the temperament of the listener. Besides, we have here the peculiar modern tone, which, for want of a better term, may be described as scientific. The impressimprimaturof Science is its rational coherence, justifying or justified by sense data, by physical experience, which gives us the pattern or model of an inexorable natural law. Here too we feel we are in the domain of such natural law but lifted on to a higher level.    This is what I was trying to make out as the distinguishing trait of the real spiritual consciousness that seems to be developing in the poetic creation of tomorrow, e.g., it has the same rationality, clarity, concreteness of perception as the scientific spirit has in its own domain and still it is rounded off with a halo of magic and miracle. That is the nature of the logic of the infinite proper to the spiritual consciousness. We can have a Science of the Spirit as well as a Science of Matter. This is the Thought element or what corresponds to it, of which I was speaking, the philosophical factor, that which gives form to the formless or definition to that which is vague, a nearness and familiarity to that which is far and alien. The fullness of the spiritual consciousness means such a thing, the presentation of a divine name and form. And this distinguishes it from the mystic consciousness which is not the supreme solar consciousness but the nearest approach to it. Or, perhaps, the mystic dwells in the domain of the Divine, he may even be suffused with a sense of unity but would not like to acquire the Divine's nature and function. Normally and generally he embodies all the aspiration and yearning moved by intimations and suggestions belonging to the human mentality, the divine urge retaining still the human flavour. We can say also, using a Vedantic terminology, that the mystic consciousness gives us the tatastha lakshana, the nearest approximative attribute of the attri buteless; or otherwise, it is the hiranyagarbha consciousness which englobes the multiple play, the coruscated possibilities of the Reality: while the spiritual proper may be considered as prajghana, the solid mass, the essential lineaments of revelatory knowledge, the typal "wave-particles" of the Reality. In the former there is a play of imagination, even of fancy, a decorative aesthesis, while in the latter it is vision pure and simple. If the spiritual poetry is solar in its nature, we can say, by extending the analogy, that mystic poetry is characteristically lunarMoon representing the delight and the magic that Mind and mental imagination, suffused, no doubt, with a light or a reflection of some light from beyond, is capable of (the Upanishad speaks of the Moon being born of the Mind).

01.05 - The Yoga of the King - The Yoga of the Spirits Freedom and Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga   Tags of the graMarye of Inconscience,   Freedom of a sovereign Truth without a law,

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga    As a matter of fact, the individual is not and cannot be such an isolated thing as our egoistic sense would like to have it. The sharp angularities of the individual are being, at every moment, chastened by the very priMary conditions of life; and to fail to recognise this is the blindest form of ignorance. It is no easy task to draw exactly the line of distinction between our individual being and our social or communal being. In actual life they are so blended together that in trying to extricate them from each other, we but tear and lacerate them both. The highest wisdom is to take the two together as they are, and by a gradual purifying processboth internal and external, internal in thought and knowledge and will, external in life and actionrestore them to their respective truth and lawSatyam and Ritam.    The individual who leads a severely individual life from the very beginning, whose outlook of the world has been fashioned by that conception, can hardly, if at all, enter at the end the communal life. He must perforce be either a vagabond or a recluse: But the recluse is not an integral man, nor the vagabond an ideal personality. The individual need not be too chaste and shy to associate with others and to give and take as freely and fully as he can. Individuality is not necessarily curtailed or mutilated in this process, but there is this other greater possibility of its getting enlarged and enhanced. Rather it is when you shut yourself up in your own self, that you stick to only one line of your personality, to a single phase of your self and thus limit and diminish yourself; the breadth and height and depth of your self, the cubic completeness of your personality you can attain only through a multiple and variegated stress by which you come in contact with the world and things.

01.07 - Blaise Pascal (1623-1662), #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    Man then, according to Pascal, is by nature a sinful thing. He can lay no claim to noble virtue as his own: all in him is vile, he is a lump of dirt and filth. Even the greatest has his full share of this taint. The greatest, the saintliest, and the meanest, the most sinful, all meet, all are equal on this common platform; all have the same feet of clay. Man is as miserable a creature as a beast, as much a part and product of Nature as a plant. Only there is this difference that an animal or a tree is unconscious, while man knows that he is miserable. This knowledge or perception makes him more miserable, but that is his real and only greatness there is no other. His thought, his self-consciousness, and his sorrow and repentance and contrition for what he is that is the only good partMary's part that has been given to him. Here are Pascal's own words on the subject:    "The greatness of man is great in this that he knows he is miserable. A tree does not know that it is miserable.

01.08 - A Theory of Yoga, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga    There are some priMary desires that seek satisfaction in man. They are the vital urges of life, the most prominent among them being the instinct of self-preservation and that of self-reproduction or the desire to preserve one's body by defensive as well as by offensive means and the desire to multiply oneself by mating. These are the two biological necessities that are inevitable to man's existence as a physical being. They give the minimum conditions required to be fulfilled by man in order that he may live and hence they are the strongest and the most fundamental elements that enter into his structure and composition.    It would have been an easy matter if these vital urges could flow on unhindered in their way. There would have been no problem at all, if they met satisfaction easily and smoothly, without having to look to other factors and forces. As a matter of fact, man does not and cannot gratify his instincts whenever and wherever he chooses and in an open and direct manner. Even in his most primitive and barbarous condition, he has often to check himself and throw a veil, in so many ways, over his sheer animality. In the civilised society the check is manifold and is frankly recognised. We do not go straight as our sexual impulsion leads, but seek to hide and camouflage it under the institution of marriage; we do not pounce upon the food directly we happen to meet it and snatch and appropriate whatever portion we get but we secure it through an elaborate process, which is known as the economic system. The machinery of the state, the cult of the kshatriya are roundabout ways to meet our fighting instincts.    What is the reason of this elaboration, this check and constraint upon the natural and direct outflow of the animal instincts in man? It has been said that the social life of man, the fact that he has to live and move as member of a group or aggregate has imposed upon him these restrictions. The free and unbridled indulgence of one's bare aboriginal impulses may be possible to creatures that live a separate, solitary and individual life but is disruptive of all bonds necessary for a corporate and group life. It is even a biological necessity again which has evolved in man a third and collateral priMary instinct that of the herd. And it is this herd-instinct which naturally and spontaneously restrains, diverts and even metamorphoses the other instincts of the mere animal life. However, leaving aside for the moment the question whether man's ethical and spiritual ideals are a mere dissimulation of his animal instincts or whether they correspond to certain actual realities apart from and co-existent with these latter, we will recognise the simple fact of control and try to have a glimpse into its mechanism.    There are three lines, as the Psycho-analysts point out along which this control or censuring of the priMary instincts acts. First, there is the line of Defence Reaction. That is to say, the mind automatically takes up an attitude directly contrary to the impulse, tries to shut it out and deny altogether its existence and the measure of the insistence of the impulse is also the measure of the vehemence of the denial. It is the case of the lady protesting too much. So it happens that where subconsciously there is a strong current of a particular impulse, consciously the mind is obliged to take up a counteracting opposite impulse. Thus in presence of a strong sexual craving the mind as if to guard and save itself engenders by a reflex movement an ascetic and puritanic mood. Similarly a strong unthinking physical attraction translates itself on the conscious plane as an equally strong repulsion.    Secondly, there is the line of Substitution. Here the mind does not stand in an antagonistic and protestant mood to combat and repress the impulse, but seeks to divert it into other channels, use it to other purposes which do not demand equal sacrifice, may even, on the other hand, be considered by the conscious mind as worthy of human pursuit. Thus the energy that normally would seek sexual gratification might find its outlet in the cultivation of art and literature. It is a common thing in novels to find the heroine disappointed in love taking finally to works of charity and beneficence and thus forgetting her disappointment. Another variety of this is what is known as "drowning one's sorrow in drinking."   --    This is the real meaning and sense of the moral struggle in man, the continuous endeavour towards a transvaluation of the priMary and aboriginal instincts and impulses. Looked at from one end, from below up the ascending line, man's ethical and spiritual ideals are a dissimulation and sublimation of the animal impulsions. But this is becauseas we see, if we look from the other end, from above down the descending lineman is not all instinct, he is not a mere blind instrument in the hands of Nature forces. He has in him another source, an opposite pole of being from which other impulsions flow and continually modify the structure of the lower levels. If the animal is the foundation of his nature, the divine is its summit. If the bodily demands form his manifest reality, the demands of the spirit enshrine his higher reality. And if as regards the former he is a slave, as regards the latter he is the Master. It is by the interaction of these double forces that his whole nature has been and is being fashioned. Man does not and cannot give carte blanche to his vital, inclinations, since there is a pressure upon them of higher forces coming down from his mental and spiritual levels. It is these latter which have deviated him from the direct line of the pure animal life.    Thus then we may distinguish three types of control on three levels. First, the natural control, secondly the conscious, i.e. to say the mental the ethical and religious control, and thirdly the spiritual or divine control. Now the spirit is the ultimate truth and reality, behind the forces that act in the mind and in the body, so that the natural control and the ethical control are mere attempts to establish and realise the spiritual control. The animal impulses feel the hidden stress of the divine urges that are their real essence and thus there rises first an unconscious conflict in the natural life and then a conscious conflict in the higher ethical life. But when both of these are transcended and the conflict is carried on to a still higher level, then do we find their real significance and arrive at the consummation to which they move. Yoga is the ultimate transvaluation of physical (and of moral) values, it is the trans-substantiation of life-power into its spiritual substance.

01.14 - Nicholas Roerich, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    The stress of the inner urge to the heights and depths of spiritual values and realities found special and significant expression in his paintings. It is a difficult problem, a problem which artists and poets are tackling today with all their skill and talent. Man's consciousness is no longer satisfied with the custoMary and the ordinary actions and reactions of life (or thought), with the old-world and time-worn modes and manners. It is no more turned to the apparent and the obvious, to the surface forms and movements of things. It yearns to look behind and beyond, for the secret mechanism, the hidden agency that really drives things. Poets and artists are the vanguards of the age to come, prophets and pioneers preparing the way for the Lord.    Roerich discovered and elaborated his own technique to reveal that which is secret, express that which is not expressed or expressible. First of all, he is symbolical and allegorical: secondly, the choice of his symbols and allegories is hieratic, that is to say, the subject-matter refers to objects and events connected with saints and legends, shrines and enchanted places, hidden treasures, spirits and angels, etc. etc.; thirdly, the manner or style of execution is what we may term pantomimic, in other words, concrete, graphic, dramatic, even melodramatic. He has a special predilection for geometrical patterns the artistic effect of whichbalance, regularity, fixity, soliditywas greatly utilised by the French painter Czanne and poet Mallarm who seem to have influenced Roerich to a considerable degree. But this Northerner had not the reticence, the suavity, the tonic unity of the classicist, nor the normality and clarity of the Latin temperament. The prophet, the priest in him was the stronger element and made use of the artist as the rites andceremoniesmudras and chakrasof his vocation demanded. Indeed, he stands as the hierophant of a new cultural religion and his paintings and utterances are, as it were, gestures that accompany a holy ceremonial.

0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga    This is a priMary stage. As long as you havent gone beyond this condition, you are unfit for yoga. Because truly, no one in such a rudimentary state is ready for yoga.    ***

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga    Hippeastrum (white aMaryllis).    Peltaphorum pterocarpum (yellow Copper Pod tree flower).

0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga    I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some sumMary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor, dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater psychology awaiting its hour before which these poor gropings will disappear and come to nothing.4    Questioned about the meaning of these words, Mother said, "The state I was in was like a memory."

0 1962-02-27, #Agenda Vol 03, #The Mother, #Integral Yoga    It depends. Each thing has its method. But the priMary method is to want it, to make a decision. Then you are given a description of all these senses and how they function thats a lengthy process. You choose one sense (or several), perhaps the one for which you have the greatest initial aptitude, and you decide. Then you follow the discipline. Its similar to doing exercises for developing muscles. You can even manage to create willpower in yourself.    For the subtler senses, the method is to create an exact image of what you want, make contact with the corresponding vibration and then concentrate and practice. For instance, you practice seeing through an object, or hearing through a sound2 or seeing at a distance. As an example, I was once bedridden for several months, which I found quite boring I wanted to see. I was staying in one room and beyond that room was another little room and after that a sort of bridge; in the middle of the garden the bridge changed into a stairway going down into a very spacious and beautiful studio built in the middle of the garden.3 I wanted to go see what was happening in the studio I was bored stiff in my room! So I stayed very still, shut my eyes and gradually, gradually sent out my consciousness. I did the exercise regularly, day after day, at a set hour. You begin with your imagination, and then it becomes a fact. After a while, I distinctly sensed my vision physically moving: I followed it and saw things going on downstairs I knew absolutely nothing about. I would verify it in the evening, asking, Did it happen like this? Was that how it was?

0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga    You say that what is needed is maddening enthusiasm, to fill the country with emotional excitement. In the time of the Swadeshi [fight for independence, boycott of English goods] we did all that in the field of politics, but what we did is all now in the dust. Will there be a more favorable result in the spiritual field? I do not say there has been no result. There has been. Any movement will produce some result, but for the most part in terms of an increase of possibility. This is not the right method, however, to steadily actualize the thing. Therefore I no longer wish to make emotional excitement or any intoxication of the mind the base. I wish to make a large and strong equanimity the foundation of the yoga. I want established on that equality a full, firm and undisturbed Shakti in the system and in all its movements. I want the wide display of the light of Knowledge in the ocean of Shakti. And I want in that luminous vastness the tranquil ecstasy of infinite Love, Delight and Oneness. I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God. I have no faith in the custoMary trade of the guru. I do not wish to be a guru. If anybody wakes and manifests from within his slumbering godhead and gets the divine lifebe it at my touch or at anothersthis is what I want. It is such men that will raise the country.    You must not think from all this lecture that I despair of the future of Bengal. I too hope, as they say, that this time a great light will manifest itself in Bengal. Still I have tried to show the other side of the shield, where the fault is, the error, the deficiency. If these remain, the light will not be a great light and it will not be permanent.

0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga    Now the sensation is altogether, altogether new. Its not the custoMary movement of words pouring in and so on: you search and suddenly you catch hold of somethingits no longer that way at all: as though it were the ONLY thing that remained in the world. All the restmere noise.    There, mon petit.

0 1966-05-14, #Agenda Vol 07, #The Mother, #Integral Yoga    But everything, absolutely everything is becoming strange. As if there were two, three, four realities (superimposed gesture) or appearances, I dont know (but they are rather realities), one behind another or one within another, like that, and in the space of a few minutes it changes (gesture as if one reality were surging forward to overtake and replace another), as though one world were just there, inside, and emerged all of a sudden. When I have peace and quiet, there is a slight not a movement, I dont know what it is: it might rather feel like pulsations, and depending on the case, there are different experiences. For instance, custoMary things take a usual amount of time when nothing abnormal happens, and then you have an exact sense of the time they take. So then, I am given the following experience, of the same thing done in the same way, accomplished a first time in its normal duration, and another time, when I am in another state, that is, when the consciousness seems to be placed elsewhere, the thing seems to be done in a second!Exactly the same thing: habitual gestures, things you do absolutely every day, quite ordinary things. Then, another time (and its not that I try to have it, I dont try at all: I am PUT in that state), another time I am put in another state (to me, it doesnt make much difference, they are like very small differences in the concentration), and in that state, the same thing, oh, takes a long, long time, an endless time to get done! Just to fold a towel, for instance (I am not the one who does it), someone folds a towel or someone puts a bottle away, wholly material and absolutely simple things devoid of any psychological value; someone folds a towel thats on the floor (I am giving that example): there is a normal time, which I perceive internally after a study; its the normal time, when everything is normal, that is, usual; then, I am in a certain concentration and without my even having the time to notice it, its done! I am in another state of concentration, with absolutely minimal differences as far as the concentration is concerned, and its endless! You feel it takes half an hour to get done.    If it occurred just once, youd say, Never mind, but it takes place with persistence and regularity, as when someone is trying to teach you something. A sort of insistence and regular repetition as if someone wanted to teach me something.

0 1966-10-08, #Agenda Vol 07, #The Mother, #Integral Yoga    Its a chapter entitled The End of the Intellect, in which I wrote that in the beginning Sri Aurobindo was an agnostic and had mainly cultivated the intellect. So V. has made a sumMary of this chapter, and in the end he asks: How can one practice yogic disciplines without believing in God or in the Divine?    How?Very simple. Because these are mere words. When you practice without believing in God or in the Divine, you practice to reach a perfection, to make progress, for all sorts of reasons.

0 1967-02-15, #Agenda Vol 08, #The Mother, #Integral Yoga    I do not know what Pavitra told you or asked you for, but here is a sumMary of what I said to him. For a long time I have been thinking of explaining to the students young and old alike, the particular truths that are found at the root of all human religions, each of them representing one aspect of the total Truth which exceeds them all. This has been perfectly explained in Sri Aurobindos writings, which one MUST have read and studied before one can even conceive of the way in which the subject must be treated. At any rate, there was no question of asking anyone to do it, since I had reserved the subject for myself, considering that it can be usefully treated only if one has oneself had the experience, that is to say, that one has lived the truth behind all the religions.    What I asked for was to give the students, as a preparation, a class on the history of religions, from the purely historical, external and intellectual standpoint. There is no question of dealing with the subject from the spiritual angle.

0 1967-02-18, #Agenda Vol 08, #The Mother, #Integral Yoga    These new thoughts and new experiences, this new logic and new mathematics, are now taught in higher studies, but all the priMary and secondary studies have remained in the old formula, so I have been very seriously thinking of opening priMary and secondary schools in Auroville, based on the new systemas a trial.    But how is it done? Its a problem that interests me very much: how do you catch this new expression?

0 1967-05-03, #Agenda Vol 08, #The Mother, #Integral Yoga    Yes. My feeling (because Ive studied your problem a good deal I seem as if I couldnt care less, but thats not true! Ive studied your problem a great deal), my feeling is that in your higher mind, the faculty of expression is developedhighly developedso that as soon as the Light touches, it is transformed into ideas, words, concepts, like that. It DOESNT HAVE THE TIME to be visualized. Its not outwardly, but right up above that it is (how can I put it?) particularly and exceptionally active and expressive (something quite rare, because generally, in everyone, its nebulous up above). And because it has developed in that way (which is a higher condition), you are lacking the priMary condition which is the vision, the shock of the Light.    So there is only one solution. To me, there is a solution: its the sudden contact with a HIGHER light in the Supermind. Sri Aurobindo said (thats obvious, its always like that) that there are several layers (its not quite like layers, but never mind), several layers of supramental light. The first (the one that has manifested), that one you immediately transformed into conceptions, ideas and words. That is, something a large number of intellectuals are praying and imploring to haveyou had it spontaneously, lets say. So the first contact, the dazzling contact of the Light, that you havent had. But when a HIGHER light comes, you will have it.

0 1967-11-08, #Agenda Vol 08, #The Mother, #Integral Yoga    I must go there almost every day, probably, but in passing; whereas last night it was remarkable. And you were there perfectly at ease, I mean it was you were there as if it were something custoMarybesides, I see you there very often. But yesterday it was very lengthy: all kinds of explanations, demonstrations, organizations, and there are places there from which one sees, one sees the world from above. Its very close to the earth.    You know, a layer as thin as a sheet of paper, something undeveloped suffices to make the consciousness forget when it goes from here to there (gesture between the two). At that point, it forgets.

0 1968-05-08, #Agenda Vol 09, #The Mother, #Integral Yoga    It started with a mental attackevery possible doubt: Sri Aurobindo is like Saint Augustine; Mother is like Virgin Mary, its the same thing. A mental attack, anyway. After that, he became unable to eat: every time he ate, he would vomit. Then he had fits of hysteria: convulsions, foaming at the mouth, and a kind of half madness.    Bah, bah!

0 1968-05-29, #Agenda Vol 09, #The Mother, #Integral Yoga    (Mother looks for a vase for an aMaryllis, intending to put it together with roses.)    Roses dont like that at all! They dont want it. They dont want to have someone else with them. But Ill put it with them just the same!    (Mother, laughing, sticks the aMaryllis in the middle of the roses)    They have a spirit of caste!

0 1968-06-15, #Agenda Vol 09, #The Mother, #Integral Yoga    Mother looks at an orange aMaryllis:    Its pretty. I dont know why, it always gives me the impression of a church.

0 1969-12-20, #Agenda Vol 10, #The Mother, #Integral Yoga    Theres a French woman who was a priMary school teacher (I was told shes nice, I havent seen her), and then an Indian woman (whom I saw) who wants to teach in Auroville, and shes fine, I mean her mental attitude is good. So the two of them will start (laughing): there are five children!    Some interesting people have come to Auroville, people who are really seeking something . So I leave them to stew there and well see what comes out of it!

0 1970-10-17, #Agenda Vol 11, #The Mother, #Integral Yoga    Yes, at that time Sri Aurobindo used the phrase psychic prana, but its not at all the psychic, the soul; I think its the priMary vital substance. He asks also:    Is there some relationship between this psychic prana and the constitution of the Psyche of Western psychologists?

0 1971-05-12, #Agenda Vol 12, #The Mother, #Integral Yoga    Thats for someone rather priMary, but anyway.    (some more papers)

0 1971-06-26, #Agenda Vol 12, #The Mother, #Integral Yoga    I have the feeling that things are held like this (gesture of being immobilized under pressure): it is willed that Sri Aurobindos Centenary takes placeif there were a war, it would be difficult. In Delhi, they were thinking the war would break out within a weekthey had said that, again yesterday they told me its imminent. And at the same time there is something which goes like this (same gesture of immobilizing pressure) to keep things in this uncertain state so that Sri Aurobindos Centenary may have its full developmentso I see that mixture of things. The feeling is that the Centenary is the major event, while at the same time the outer consciousness says that if there is war, it will be the end of the Centenary. There you are, thats how it is. So I dont see anything precise because things are like that, all intertwined. If I see something clearly, naturally Ill say so, but now I dont. Its mixed up, all mixed upcompletely mixed up. And there is an insistence on us, a pressure on us to be primarily concerned with the Centenary, for that to be our priMary preoccupation; not to take current events too much into account, you know. Thats what I seenot so interesting! (Mother laughs)    (Sujata:) But Mother, shouldnt the problem of India and Pakistan in fact be settled for the Centenary?

0 1972-05-13, #Agenda Vol 13, #The Mother, #Integral Yoga    The same for the body: the least thing seems to produce consequences completely out of proportionin either good or bad. The custoMary neutrality of life is disappearing.    (silence)

0 1972-12-26, #Agenda Vol 13, #The Mother, #Integral Yoga    (Mother sees some teachers from the school. Towards the end of the meeting, Pranab enters Mother's room in his custoMary manner, heads straight for Mother, and launches into a violent diatribe against some French television reporterswhom Mother had received the day beforebecause they filmed Sri Aurobindo's tomb "in spite of his orders." Mother tries to calm him down.)    When they [the reporters] cannot get something from one person, they go to somebody else and it works. In any event, I wont see them anymore.

02.01 - The World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga       A sumMary of the stages of the spirit,     Its copy of the cosmic hierarchies

02.04 - The Right of Absolute Freedom, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga    A nation cannot claim the right, even in the name of freedom, to do as it pleases. An individual has not that right, the nation too has not. A nation is a member of humanity, there are other members and there is the common welfare of all. A nation by choosing a particular line of action, in asserting its absolute freedom, may go against other nations, or against the general good. Such freedom has to be curbed and controlled. Collective lifeif one does not propose to live the life of the solitary the animal or the saintis nothing if not such a system of controls. "The whole of politics is an interference with personal liberty. Law is such an interference; protection is such an interference; the rule which makes the will of the majority prevail is such an interference. The right to prevent such use of personal liberty as will injure the interests of the race is the fundamental law of society. From this point of view the nation is only using its priMary rights when it restrains the individual from buying or selling foreign goods." Thus spoke a great Nationalist leader in the days of Boycott and Swadeshi. What is said here of the individual can be said of the nation too in relation to the greater good of humanity. The ideal of a nation or state supreme all by itself, with rights that none can challenge, inevitably leads to the cult of the Super-state, the Master-race. If such a monster is not to be tolerated, the only way left is to limit the absolute value of nationhood, to view a nation only as a member in a comity of nations forming the humanity at large.    A nation not free, still in bondage, cannot likewise justify its claim to absolute freedom by all or any means, at all times, in all circumstances. There are times and circumstances when even an enslaved nation has to bide its time. Man, in order to assert his freedom and individuality, cannot sign a pact with Mephistopheles; if he does so he must be prepared for the consequences. The same truth holds with regard to the nation. A greater danger may attend a nation than the loss of freedom the life and soul of humanity itself may be in imminent peril. Such a cataclysmic danger mankind has just passed through or is still passing through. All nations, however circumstanced in the old world, who have stood and fought on the side of humanity, by that very gesture, have acquired the rightand the might too,to gain freedom and greatness and all good things which would not be possible otherwise.

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga   She builds to clinch her sumMary of things.   68.49

03.02 - Aspects of Modernism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga    Consciousness has two priMary movements. In one it penetrates, enters straight into the heart of things; in the other it spreads out, goes about and round the object. The combination of the two powers is a rarity; ordinarily man follows the one to the exclusion of the other. The modern age in its wide curiosity has neglected the penetrative and intensive movement and is therefore marred by superficiality. It is eager to go over the entire panorama of creation at one glance, if that is possible, to have a telescopic view of things; but it has been able to take in only the surface, the skin, the crust. Even the entrance into the world of atoms and cellsof protons and electrons, of chromosomes and genesis not really a penetrative or intensive movement. It is only another form of the movement of pervasion or extension: it is still a going abroad, only on another line, in a different direction, but always fundamentally on the same horizontal plane. The microscope is only an inverted telescope. Our instruments are the external mind and senses and these move laterally and have not the power to leap on to a different level of vision. The earlier ages of mankind, narrow and circumscribed in many respects, possessed nevertheless that intensive and in-gathering movement, which is a kind of movement in the fourth dimension; it was a sixth sense leading into the Behind or Beyond of things.    ***

03.02 - The Adoration of the Divine Mother, #Savitri, #Sri Aurobindo, #Integral Yoga   As if a sweet mystic sumMary of her self   Escaping into the original Bliss

03.03 - A Stainless Steel Frame, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    The government of a country is, as we know, the steel frame that holds together the life of its people: it is that that gives the priMary stability and security, scope and free play to all its activities. In India it was the pride of the British that they built up such a frame; and although that frame sometimes seemed almost to throttle the nation in its firm and rigid grip, still today we are constrained to recognise that it was indeed a great achievement: Pax Britannica was in fact a very efficient reality. The withdrawal of the power that was behind us has left the frame very shaky; and our national government is trying hard to set it up again, streng thening, reinforcing, riveting wherever and however necessary. But the misfortune is that the steel has got rusted and worn out from inside.    In other words, a diminution of public morality and collective honesty has set in, an ebbing of the individual consciousness too that made for rectitude and justice and equity and fair dealing. Men who are limbs of that frame, who by their position ensure the strength of that frame the bolts and nuts, screws and hingehave, on a large scale, allowed themselves to be uncertain and loose in their moral make-up. Along with the outer check, the inner check too has given way: hence the colossal disintegration, the general debacle in the life of the body politic and the body social.

03.03 - Modernism - An Oriental Interpretation, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga    Today, however, in pursuit of the mystery of life we have entered into darker and more obscure regionsof cells and genes, of colloid actions and neuron reactions: the elementary instincts, the priMary reflexes, the tangle of short and brief vibrations, and half-articulate pulsations of the most physical and material consciousness are the stuff of the life we seek to live and to capture and mirror. The creative and active force in life as well as in art is now invested in the nervous dynamism and sensational perception. The old morals and sthetics and the sentiments and notions around them are considered today merely conventional and bourgeois; they have given place to a freer life-movement, the expression and embodiment of an unrestrained and au thentic life, life in its natural, original; unspoilt (and crude and coarse) verity. We are probing into the mystery of the crust.    It appears then that we have come down perilously near the level of the sheer animal; by a curious loop in the cycle of evolution, the most civilised and enlightened type of mankind seems to be retroverting to the status of his original ancestor.

03.04 - The Body Human, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga    The Christian conception of God-man is also extremely beautiful and full of meaning. God became man: He sent down upon earth his own and only Son to live among men as man. This indeed is His supreme Grace, His illimitable love for mankind. It is thus, in the words of the Offertory, that He miraculously created the dignity of human substance, holding Himself worthy to partake of our humanity. This carnal sinful body has been sanctified by the Christ having assumed it. In and through Himhis divine consciousness it has been strained and purified, uplifted and redeemed. He has anointed it and given it a place in Heaven even by the side of the Father. Again, Marysymbolising the earth or body consciousness, as Christian mystics themselves declarewas herself taken up bodily into the heavenly abode. The body celestial is this very physical human body cleared of its dross and filled with the divine substance. This could have been so precisely because it was originally the projection, the very image of God here below in the world of Matter. The mystery of Transubstantiation repeats and confirms the same symbology. The bread and wine of our secular body become the flesh and blood of the God-Man's body. The human frame is, as it were, woven into the very fabric of God's own truth and substance. The human form is inherent in the Divine's own personality. Is it mere anthropomorphism to say like this? We know the adage that the lion were he self-conscious and creative, would paint God as a super-lion, that is to say, in his own image. Well, the difference is precisely here, that the lion is not self-conscious and creative. Man createsnot man the mere imaginative artist but man the seer, the Rishihe expresses and embodies, represents faithfully the truth that he sees, the truth that he is. It is because of this conscious personality, referred to in the parable of the Aitareya Upanishad,-that God has chosen the human form to inhabit.    This is man's great privilege that, unlike the animal, he can surpass himself (the capacity, we may note, upon which the whole Nietzschean conception of humanity was based). Man is not bound to his human nature, to his anthropomorphism, he can rise above and beyond it, become what is (apparently) non-human. Therefore the Gita teaches: By thy self upraise thy self, lower not thy self by thy self. Indeed, as we have said, man means the whole gamut of existence. All the worlds and all the beings in all the worlds are also within his frame; he has only to switch or focus his consciousness on to a particular point or direction and he becomes a particular type in life. Man can be the very supreme godhead or at the other extreme a mere brute or any other intermediary creature in the hierarchy extending between the two.

03.04 - Towardsa New Ideology, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    Indeed, Right, Duty and Dharma are three terms that represent the three stages of an ascending consciousness in its play of forces. At the base and beginning the original and priMary state of consciousness is dominated by the mode of inertia (tamas); in that state things are an inchoate mass and are simply jumbled together; they are moved and acted upon helplessly by forces that are outside them. A rise in the scale of growth and evolution occurs when things begin to be organised, that is to say, differentiated and coordinated. And this means at the outset the self-assertion of each and every unit, the claim and the right of the individual to be itself first and foremost. It is a necessary development, for it signifies the growth of self-conscious units out of a general unconsciousness. It is the appearance of rajas, the mode of life and activity. Right belongs to this field and level: it is the lever that serves to bring out the individual nuclei from a general formlessness, it is the force that crystallises and organises the separative centres for separate fulfilment in life. And naturally it is the field also of competition and conflict. This is a stage and has to be transcended, from the domain of differentiation and contrariety one has to rise to the domain of co-ordination and co-operation. Here comes in the concept of duty which seeks to remedy the ills of the modus of rights in two ways, first, by replacing the movement of taking by that of giving, orienting the consciousness from the sense of self-sufficiency and self-importance towards that of submission and humbleness; secondly, by the recognition of the just rights of others also against one's own. Duty represents the mode of sattwa in action.    But the conception of duty too has its limitations. Even apart from the misuses of the ideal to which we have already referred, the ideal itself, is of the mental plane; it is more or less an act of mental will that seeks to impose a rule of co-operation upon the mutually excluding and conflicting entities. The result is bound to be imperfect and precarious. For mind force, although it can exercise some kind of control over the life forces, cannot altogether master them, and eradicate even the very seeds of conflict that breed naturally in that field. The sense of duty raises the consciousness to the mode of sattwa; sattwa holds rajas in check, but is unable to eliminate wholly the propensities and impulses of aberration ingrained in rajas, cannot radically purify or transfigure it.

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    These are the two priMarytruthsrya saryawhichBuddha's illumination meant and for which he has become one of the great divine leaders of humanity. First, he has discovered man's rationality, and second, he has discovered man's humanity. Since his advent two thousand and five hundred years ago till the present day, in this what may pertinently be called the Buddhist age of humanity, the entire growth, development and preoccupation of mankind was centred upon the twofold truth. Science and religion today are the highest expressions of that achievement.    They speak of the coming of a new Buddha (Maitreya) with the close of the cycle now, ushering another cycle of new growth and achievement. It is said also that humanity has reached its apex, a great change-over is inevitable: seers and savants have declared that man will have to surpass himself and become superman in order to fulfil what was expected of him since his advent upon earth. If we say that the preparation for such a consummation was taken up at the last stage by the Buddha and Buddhism, and the Buddhistic inspiration, we will not be wrong. It was a cycle of ascending tapasya for the human vehicle: it was a seeking for the pure spirit which meant a clearance of the many ignorances that shrouded it. It was also an urge of the spirit to encompass in its fold a larger and larger circle of humanity: it meant that the spiritual consciousness is no more an aristocratic or hermetic virtue, but a need in which the people, the large mass, have also their share, maybe in varying degrees.

03.12 - Communism: What does it Mean?, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    Communism, in India at least, has come to mean things which it was not the original or the main purpose of the word to imply. Communism meant "holding in common", that is to say, there is no private property, one can claim nothing as exclusively one's ownthings are distributed, work as well as necessities, and one receives them, each in his turn, according to his need and desert, as determined by general planning. Let alone property, there are types of communism that speak of holding in common women and children even. In any case whatever one is given one possesses and enjoys only for the moment, there is nothing like permanent possession. All have equal right to all things. This is an ideal which I do not think many would care to adopt and follow. In India it appears the word "communism" has been taken in the sense of the rgime of the common man. Not that there is any harm in this deviation of the meaning. If it is a convenient label or a battle-cry for the common man's right to exist, to have his just lebensraum, well, none can object and all should sympathise and help towards that end. But the mischief is that the common man adopted by communism has a restrictive denotation, it takes in only a section of the common man: it is used mostly, if not exclusively in connection with wage-earners and that too only of the category of peasants and workmen. A large section of the common mass, even of wage earners in a sense, is left out in the communistic scheme, at least not given the same importance as the other. School teachers, especially priMary school teachers, small office-clerks, for example, are not less "common" or less unfortunate or worthy of succour. These form a genuine proletariat: only they have not yet been called upon to take part in the Dictatorship.    Apart from this restrictive denotation, communism, in practice, has been given a restrictive connotation too which is more ominous and unhelpful. The communistic movement has become dynamic in so far as it is a movement for redressing grievances (although the methods employed at times it is alleged, are not as they should be, worthy of the civilised human being) in other words, it has been more or less negative in its work and outlook. The whole stress has been laid upon two items: (1) less hours of work, and (2) more wages I do not mention better housing, medical aid, pension etc., which are auxiliary items. When workers were considered as no more than slaves under the yoke of the blind and brutal exploiter, these demands had a meaning: but they have lost much of their point in the changed circumstances of today.   --    Be that as it may, if one demands a fair share of the riches of the commonwealth, one must lend one's hand honestly and whole-heartedly to its production. That is the line of true communism. Above all, one must cultivate the civic sense, the very priMary thing one must have for a harmoniously prosperous collective life, we have to learn again the first lesson of civilised living in these days when the brute and the vampire are seated in human hearts. We must not always clamour for selfish gains, gains for oneself, for one's class or community, or even for one's country. We must have a global view of the human society which is a complex and multifoliate organism. Many interests have to be served, many lines of growth have to be encouraged, liberty for contraries all in the framework of a wider harmony. The ancient Rishis invoked the aid of the gods Mitra and Varuna for the establishment of that wide harmony, the builders of the new age too can do no better.    ***

03.14 - From the Known to the Unknown?, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    In the spiritual field the unknown is a fact of priMary importance and has to be given the first place, the foremost consideration. For the call is towards the Beyond and no amount of trafficking with the actual the near and the knowncan lead you out of it. There must be a sudden leap at one time or another. That is what is meant by saying that the deep calls unto the deep. For man has the power, the privilege to contact directly the thing that is unknown and beyond. There is an opening in him, a kind of backdoor, as it were, through which he can pass straight into another dimension.    That is why it is said constantly by the ancient sages that the truth cannot be found by much inquiry and much study, the truth is found only when it condescends to reveal itself to the inquirer. The true truth is not at our beck and call, you cannot get it as and when you like, it does not wait comfortably just at the terminus of your investigations and argumentations. This does not mean, however, that we remain helpless and hopeless until the manna falls from heaven. No, something lies in our power, a spontaneous and natural faculty, to create at least favourable conditions for the light to descend and appear. A quiet awaiting in the being, calm concentration and aspiration, a sincere opening are some of the conditions under which it is easier for the unknownxto reveal its identity.

04.03 - The Eternal East and West, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga    This view finds its justification because of a particular outlook on spirituality and non-spirituality. If the Spirit and things spiritual are taken to mean something transcending and rejecting the world and the things of the world, something exclusive of life and its fulfilment here on earth, if on the other hand, the world and its life are given only their face value emptying them of their deeper and transcendent contentsin the manner of the great Laplace who could find no place for God in his map of the world which seemed to be quite complete in itself, if this trenchant division is made in the very definition of the terms, in our priMary axioms and postulates, then, of course, we cannot avoid a scission and an eternal struggle. If you consider the Spirit as only pure spirit, an absolute without any relation, as, an ever-fixed and static entity and if we view Matter as purely material and the law of mechanics as supreme and inviolable, then there cannot be a reconciliation or even a meeting between the two. There are some who have a great goodwill, who wish to avoid clash and quarrel and are for concord and harmony. They have tried the reconciliation, but failed. The two positions being fundamentally exclusive of each other can, at best, be juxtaposed, but not unified or fused together.    And yet mankind has always sought for an integral, an all comprehending fulfilment, a truth and a realisation that would go round his entire existence. Man has always aspired, in the midst of the transience and imperfection that the world is, for something stable and perfect, in the heart of disharmony for some core of perfect harmony. He termed it God, Atman, Summum Bonum and he sought it sometimes, as he thought necessary, even at the cost of the world and the life, if it is to be found elsewhere. Man aspired also always to find this habitation of his made somewhat better. Dissatisfied with his present state, he sought to mould it, remake it, put into it something which his aspiration and inspiration called the True, the Beautiful, the Good. There was always this double aspiration in man, one of ascent and the other of descent, one vertical and the other horizontal, one leading up and beyondtotally beyond, in its extreme urge the other probing into the mystery locked up there below, releasing the power to reform or recreate the world, although he was not always sure whether it was a power of mind or of matter.

04.06 - To Be or Not to Be, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga    "A moral problem, un cas de conscience (a case of conscience), as they say in French. To defend yourself against your attacker and kill him who comes to kill you or stand disarmed and let yourself be killedwhich is better, which has the greater moral value? To fight your enemy is normal, is human. To preserve yourself, that is to say, your body, is the very first injunction of Nature. That is Nature's priMary and fundamental demand. And to preserve one's life one has to take others' life. That is also Nature. But then, it is said, man is meant to rise above Nature, live (even if it means to die) according to a higher lawnot the biological law, the law of tooth and claw. The higher law is for the preservation of life indeed, but others' life, not one's own, if it comes to that; it is not self-centred, but wholly other-regarding, it is for harmony, for peace and amity, not violence and battle. If one demurs and points out that it requires two to be friends and at peace, the answer is that one side must begin, and the merit goes to him who begins. One need not worry about the other side, which may be left to follow its own law of life, which, however, can be gained over only in this way and not by compulsion or coercion or violence. Na hi vairea vairai smyantha kadcana. Never by enmity is enmity appeased, says the Dhammapada.1    This is a way of cutting the Gordian knot. But the problem is not so simple as the moralist would have it. Resist not evil: if it is made an absolute rule, would not the whole world be filled with evil? Evil grows much faster than good. By not resisting evil one risks to perpetuate the very thing that one fears; it deprives the good of its chance to approach or get a foothold. That is why the Divine Teacher declares in the Gita that God comes down upon earth, assuming a human body,2to protect the good and slay the wicked,3 slay not metaphorically but actually and materially, as he did on the field of the Kurus.

04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga    The problem in the final analysis is as ancient as man's first utterance. Which comes first, which is more importantSpirit or Matter, Body or Soul? Naturally, there have been always two answers, according to one's outlook. Some have declared Annam comes first, Annam is of priMary importance, Annam is to be increased, Annam is to be worshipped: or again, earth is the firm status, be founded upon eartharram dyam. On the other hand, it has also been declared that the Spirit comes first, the Spirit is the true foundation, the roots of creation are up there, not here below: if that is known, then only all this is known; it is by that Light all that shines here shines. And if I miss that, what is the use of all this world of things?    In fact, however, the reality is a polarised entity: and both ends are equally necessary, for each is involved in the other. It is an unreal distinction, due to mind's prejudice and preference, that says one is first and the other next or last, one is more important and the other less. The true truth is that Spirit and Matter are one: for Matter is Spirit involved and Spirit is Matter evolved. The position can be stated in this form also: without Spirit, Matter does not exist; without Matter, Spirit does not manifest.   --    It may be that for most men the physical life is of first and priMary importance and they look upon the spiritual life, 'if ever they do, as a secondary pursuit; even as children consider food and play as the one thing needful, study or mental exercise quite a secondary or tertiary affair occupying a small side corner. This is because the taste for the higher life belongs to a more developed consciousness, not because it is something really dependent and derivative. Indeed, we do in fact see peopleindividually or collectively (like the early Christians, for example)suddenly becoming conscious of the burning reality of the Spirit, in the midst of and in spite of the most adverse and all-engrossing outer physical conditions, and follow it caring nothing. So the Christ directs: Follow Me, let the dead bury their dead; and the Indian Shastra enjoins: Yadahareva virajet tadahareva pravrajet the day you feel unattached, that very day go out of the world and away.    To the spiritual seeker the higher values are the first things that come first: to the ordinary man it is otherwise, lower values come first and claim topmost priority. To the experience of the spiritual seeker one should give greater value, for he has the experience of both the values, while the ordinary man knows only of one variety. Naturally, as we have said, there is synthesis, a fusion of the two values; but that is elsewhere for the present, not actually here and now.

05.03 - Satyavan and Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga   And this celestial sumMary of delight,   Thy golden body, dally with fatigue   --   A first sweet sumMary of delight to come,   One brevity intense of all long life.

05.05 - Man the Prototype, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga    The essential appearance of Man is, as we have said, the prototype of the actual man. That is to say, the actual man is a projection, even though a somewhat disfigured projection, of the original form; yet there is an essential similarity of pattern, a commensurability between the two. The winged angels, the cherubs and seraphs are reputed to be ideal figures of beauty, but they are nothing akin to the Prototype, they belong to a different line of emanation, other than that of the human being. We may have some idea of what it is like by taking recourse to the distinction that Greek philosophers used to make between the formal and the material cause of things. The prototype is the formal reality hidden and imbedded in the material reality of an object. The essential form is made of the original configuration of priMary vibrations that later on consolidate and become a compact mass, arriving finally at its end physico-chemical composition. A subtle yet perfect harmony of vibrations forming a living whole is what the prototype essentially is. An artist perhaps is in a better position to understand what we have been labouring to describe. The artist's eye is not confined to the gross physical form of an object, even the most realistic artist does not hold up the mirror to Nature in that sense: he goes behind and sees the inner contour, the subtle figuration that underlies the external volume and mass. It is that that is beautiful and harmonious and significant, and it is that which the artist endeavours to bring out and fix in a system or body of lines and colours. That inner form is not the outer visible form and still it is that form fundamentally, essentially. It is that and it is not that. We may add another analogy to illustrate the point. Pythagoras, for example, spoke of numbers being realities, the real realities of all sensible objects. He was evidently referring to the basic truth in each individual and this truth appeared to him as a number, the substance and relation that remain of an object when everything concrete and superficial is extractedor abstractedout of it. A number to him is a quality, a vibration, a quantum of wave-particles, in the modern scientific terminology, a norm. The human prototype can be conceived as something of the category of the Pythagorean number.    The conception of the Purusha at the origin of things, as the very source of things, so familiar to the Indian tradition, gives this high primacy to the human figure. We know also of the cosmic godhead cast in man's mouldalthough with multiple heads and feetvisioned and hymned by sages and seers. The gods themselves seem to possess a human frame. The Upanishads say that once upon a time the gods looked about for a proper body to dwell in, they were disappointed with all others; it is only when the human form was presented that they exclaimed, This is indeed a perfect form, a perfect form indeed. All that indicates the feeling and perception that there is something eternal and transcendent in the human body-frame.

08.13 - Thought and Imagination, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    You can make use of imagination for a high purpose. With its help you can recreate your inner and outer life. You can wholly build your life if you know how to use it and have the power. As a matter of fact, it is the most ordinary and priMary way of creating and forming things in the world. I had always the impression that if one had not the capacity of imagination, one would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you would like to become that comes first, the prevision, and then you follow it up; you continue to imagine and realise, realise and imagine. Imagination opens the way to realisation." It is very difficult to move unimaginative people. They see only what is just in front of their nose, they feel only what is there at a given moment. They cannot advance, they are blocked by the immediate present. It is imagination that makes the whole difference.    Men of science also have and should have a great power of imagination; otherwise they would discover nothing. Imagination, is in reality, the capacity to project oneself out of realised things towards things realisable and pull them in by the very power of projection. It is true there is a progressive and there is a regressive imagination. There are people who always imagine all possible catastrophes and have the power even to make them come. However, imagination has its good use. It sends out, as it were, antennae into a world that is not yet realised, and they catch hold of something there and draw it here. Naturally, it means an addition to earth's atmosphere, addition of things that tend towards manifestation. Imagination then is an instrument that one can train and discipline and use at will. It is one of the principal faculties that should be developed and made serviceable.

08.17 - Psychological Perfection, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    We have left out one very important factorSurrender. Now Sri Aurobindo says that surrender is the first and absolute condition for doing Yoga. Without it there is no Yoga. So we can say that it is not one of the qualities required, but that it is the priMary indispensable attitude for one to be able to begin Yoga. If you have not decided to surrender you cannot start on the path. But to make this surrender total and complete all the Five that we have enumerated are needed. This is then what I propose. We put Surrender on the top, at the head; for to do the integral Yoga, one must first of all take the resolution to surrender entirely to the Divine, there is no other way that is the one way. Afterwards, one must have the five psychological perfections.    ***

100.00 - Synergy, #Synergetics - Explorations in the Geometry of Thinking, #R Buckminster Fuller, #Science   about by synergy.109.02 In chrome-nickel-steel, the priMary constituents are iron, chromium, and   nickel. There are minor constituents of carbon, manganese, and others. It is a very   --   involved. There are scientifically discoverable nuclear aggregates of priMary   design integrity as well as complex symmetrical reassociabilities of the nuclear   priMary integrities and deliberately employable relationships of nuclear simplexes   which designedly impose asymmetrical- symmetrical pulsative periodicities.   --   will always be fundamental to the design laws, both priMary and corollary.   172.00 Biological designs a priori to human alteration contriving are directly   --   priMary human behavior; it is only a secondary, subordinate, "fail-safe" behavior   that occurs only when the very broad limits of physical tolerance are exceeded.   --   humans from dominance by their priMary proclivities to dominance by their   secondary proclivities is an irreparable condition of life on Earth. Though Humans

1.002 - The Heifer, #Quran, #unset, #Zen   87. We gave Moses the Scripture, and sent a succession of messengers after him. And We gave Jesus son of Mary the clear proofs, and We supported him with the Holy Spirit. Is it that whenever a messenger comes to you with anything your souls do not desire, you grew arrogant, calling some impostors, and killing others?   88. And they said, “Our hearts are sealed.” Rather, God has cursed them for their ingratitude. They have little faith.   --   253. These messengers: We gave some advantage over others. To some of them God spoke directly, and some He raised in rank. We gave Jesus son of Mary the clear miracles, and We strengthened him with the Holy Spirit. Had God willed, those who succeeded them would not have fought one another, after the clear signs had come to them; but they disputed; some of them believed, and some of them disbelieved. Had God willed, they would not have fought one another; but God does whatever He desires.   254. O you who believe! Spend from what We have given you, before a Day comes in which there is neither trading, nor friendship, nor intercession. The disbelievers are the wrongdoers.

1.003 - Family of Imran, #Quran, #unset, #Zen   36. And when she delivered her, she said, “My Lord, I have delivered a female,” and God was well aware of what she has delivered, “and the male is not like the female, and I have named her Mary, and have commended her and her descendants to Your protection, from Satan the outcast.”   37. Her Lord accepted her with a gracious reception, and brought her a beautiful upbringing, and entrusted her to the care of Zechariah. Whenever Zechariah entered upon her in the sanctuary, he found her with provision. He said, “O Mary, where did you get this from?” She said, “It is from God; God provides to whom He wills without reckoning.”   38. Thereupon Zechariah prayed to his Lord; he said, “My Lord, bestow on me good offspring from Your presence; You are the Hearer of Prayers.”   --   42. The angels said, “O Mary, God has chosen you, and has purified you. He has chosen you over all the women of the world.   43. “O Mary, be devoted to your Lord, and bow down, and kneel with those who kneel.”   44. These are accounts from the Unseen, which We reveal to you. You were not with them when they cast their lots as to which of them would take charge of Mary; nor were you with them as they quarreled.   45. The Angels said, “O Mary, God gives you good news of a Word from Him. His name is the Messiah, Jesus, son of Mary, well-esteemed in this world and the next, and one of the nearest.   46. He will speak to the people from the crib, and in adulthood, and will be one of the righteous.”

1.004 - Women, #Quran, #unset, #Zen   156. And for their faithlessness, and their saying against Mary a monstrous slander.   157. And for their saying, “We have killed the Messiah, Jesus, the son of Mary, the Messenger of God.” In fact, they did not kill him, nor did they crucify him, but it appeared to them as if they did. Indeed, those who differ about him are in doubt about it. They have no knowledge of it, except the following of assumptions. Certainly, they did not kill him.   158. Rather, God raised him up to Himself. God is Mighty and Wise.   --   171. O People of the Scripture! Do not exaggerate in your religion, and do not say about God except the truth. The Messiah, Jesus, the son of Mary, is the Messenger of God, and His Word that He conveyed to Mary, and a Spirit from Him. So believe in God and His messengers, and do not say, “Three.” Refrain—it is better for you. God is only one God. Glory be to Him—that He should have a son. To Him belongs everything in the heavens and the earth, and God is a sufficient Protector.   172. The Messiah does not disdain to be a servant of God, nor do the favored angels. Whoever disdains His worship, and is too arrogant—He will round them up to Himself altogether.

1.005 - The Table, #Quran, #unset, #Zen   17. They disbelieve those who say, “God is the Christ, the son of Mary.” Say, “Who can prevent God, if He willed, from annihilating the Christ son of Mary, and his mother, and everyone on earth?” To God belongs the sovereignty of the heavens and the earth and what is between them. He creates whatever He wills, and God has power over everything.   18. The Jews and the Christians say, “We are the children of God, and His beloved.” Say, “Why then does He punish you for your sins?” In fact, you are humans from among those He created. He forgives whom He wills, and He punishes whom He wills. To God belongs the dominion of the heavens and the earth and what lies between them, and to Him is the return.   --   46. In their footsteps, We sent Jesus son of Mary, fulfilling the Torah that preceded him; and We gave him the Gospel, wherein is guidance and light, and confirming the Torah that preceded him, and guidance and counsel for the righteous.   47. So let the people of the Gospel rule according to what God revealed in it. Those who do not rule according to what God revealed are the sinners.   --   72. They disbelieve those who say, “God is the Messiah the son of Mary.” But the Messiah himself said, “O Children of Israel, worship God, my Lord and your Lord. Whoever associates others with God, God has forbidden him Paradise, and his dwelling is the Fire. The wrongdoers have no saviors.”   73. They disbelieve those who say, “God is the third of three.” But there is no deity except the One God. If they do not refrain from what they say, a painful torment will befall those among them who disbelieve.   --   75. The Messiah son of Mary was only a messenger, before whom other Messengers had passed away, and his mother was a woman of truth. They both used to eat food. Note how We make clear the revelations to them; then note how deluded they are.   76. Say, “Do you worship, besides God, what has no power to harm or benefit you?” But God: He is the Hearer, the Knower.   --   78. Cursed were those who disbelieved from among the Children of Israel by the tongue of David and Jesus son of Mary. That is because they rebelled and used to transgress.   79. They used not to prevent one another from the wrongs they used to commit. Evil is what they used to do.   --   110. When God will say, “O Jesus son of Mary, recall My favor upon you and upon your mother, how I supported you with the Holy Spirit. You spoke to the people from the crib, and in maturity. How I taught you the Scripture and wisdom, and the Torah and the Gospel. And recall that you molded from clay the shape of a bird, by My leave, and then you breathed into it, and it became a bird, by My leave. And you healed the blind and the leprous, by My leave; and you revived the dead, by My leave. And recall that I restrained the Children of Israel from you when you brought them the clear miracles. But those who disbelieved among them said, `This is nothing but obvious sorcery.'“   111. “And when I inspired the disciples: `Believe in Me and in My Messenger.' They said, `We have believed, so bear witness that We have submitted.'“   112. “And when the disciples said, 'O Jesus son of Mary, is your Lord able to bring down for us a feast from heaven?' He said, 'Fear God, if you are believers.'“   113. They said, “We wish to eat from it, so that our hearts may be reassured, and know that you have told us the truth, and be among those who witness it.”   114. Jesus son of Mary said, “O God, our Lord, send down for us a table from heaven, to be a festival for us, for the first of us, and the last of us, and a sign from You; and provide for us; You are the Best of providers.”   115. God said, “I will send it down to you. But whoever among you disbelieves thereafter, I will punish him with a punishment the like of which I never punish any other being.”   116. And God will say, “O Jesus son of Mary, did you say to the people, `Take me and my mother as gods rather than God?'“ He will say, “Glory be to You! It is not for me to say what I have no right to. Had I said it, You would have known it. You know what is in my soul, and I do not know what is in Your soul. You are the Knower of the hidden.   117. I only told them what You commanded me: that you shall worship God, my Lord and your Lord. And I was a witness over them while I was among them; but when You took me to Yourself, You became the Watcher over them—You are Witness over everything.

1.009 - Repentance, #Quran, #unset, #Zen   31. They have taken their rabbis and their priests as lords instead of God, as well as the Messiah son of Mary. Although they were commanded to worship none but The One God. There is no god except He. Glory be to Him; High above what they associate with Him.   32. They want to extinguish God’s light with their mouths, but God refuses except to complete His light, even though the disbelievers dislike it.

1.00a - DIVISION A - THE INTERNAL FIRES OF THE SHEATHS., #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism   Certain facts are known in connection with the fire spirits (if so they may be termed). The fundamental fact that should here be emphasised is that AGNI, the Lord of Fire, rules over all the fire elementals and devas on the three planes of human evolution, the physical, the astral, and the mental, and rules over them not only on this planet, called the Earth, but on the three planes in all parts of the system. He is one of the seven Brothers (to use an expression familiar to students of the Secret Doctrine) Who each embody one of the seven principles, or Who are in Themselves the seven centres in the body of the cosmic Lord of Fire, called by H. P. B. "Fohat." He is that active fiery Intelligence, Who is the basis of the internal fires of the solar system. On each plane one of these Brothers holds sway, and the three elder Brothers (for always the three will be seen, and later the seven, who eventually merge into the priMary three) rule on the first, third and the fifth planes, or on the plane of adi, of atma [xxii]22 and of manas. It is urgent that we here remember that They are fire viewed [66] in its third aspect, the fire of matter. In Their totality these seven Lords form the essence of the cosmic Lord, called in the occult books, Fohat. [xxiii]23   This is so in the same sense as the seven Chohans, [xxiv]24 with Their affiliated groups of pupils, form the essence or centres in the body of one of the Heavenly Men, one of the planetary Logoi. These seven again in Their turn form the essence of the Logos.

1.00 - PREFACE - DESCENSUS AD INFERNOS, #Maps of Meaning, #Jordan Peterson, #Psychology   anyone, in any acceptable manner? The custoMary behavior and attitudes of my friends and family   members offered no solution. The people I knew well were no more resolutely goal-directed or satisfied   --   His priMary job was the psychological care of convicts. The prison was full of murderers, rapists, and   armed robbers. I ended up in the gym, near the weight room, on my first reconnaissance. I was wearing a

1.00 - Preliminary Remarks, #Liber ABA, #Aleister Crowley, #Philosophy   SOROR VIRAKAM (Mary d'Este Sturges).      --   Our best document will therefore be the system of Buddha;1 but it is so complex that no immediate sumMary will serve; and in the case of the others, if we have not the account of the Masters, we have those of their immediate followers.   The methods advised by all these people have a startling resemblance to one another. They recommend virtue (of various kinds), solitude, absence of excitement, moderation it diet, and finally a practice which some call prayer and some call meditation.

1.019 - Mary, #Quran, #unset, #Zen   object:1.019 - Mary   class:chapter   --   16. And mention in the Scripture Mary, when she withdrew from her people to an eastern location.   17. She screened herself away from them, and We sent to her Our spirit, and He appeared to her as an immaculate human.   --   27. Then she came to her people, carrying him. They said, “O Mary, you have done something terrible.   28. O sister of Aaron, your father was not an evil man, and your mother was not a whore.”   --   34. That is Jesus son of Mary—the Word of truth about which they doubt.   35. It is not for God to have a child—glory be to Him. To have anything done, He says to it, “Be,” and it becomes.

1.01 - Description of the Castle, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity   5.: I feel sure that vexation at thinking that during our life on earth God can bestow these graces on the souls of others shows a want of humility and charity for one's neighbour, for why should we not feel glad at a brother's receiving divine favours which do not deprive us of our own share? Should we not rather rejoice at His Majesty's thus manifesting His greatness wherever He chooses?8' Sometimes our Lord acts thus solely for the sake of showing His power, as He declared when the Apostles questioned whether the blind man whom He cured had been suffering for his own or his parents' sins.9' God does not bestow soul speaks of that sovereign grace of God in taking it into the house of His love, which is the union or transformation of love in God . . . The cellar is the highest degree of love to which the soul can attain in this life, and is therefore said to be the inner. It follows from this that there are other cellars not so interior; that is, the degrees of love by which souls reach to this, the last. These cellars are seven in number, and the soul has entered them all when it has in perfection the seven gifts of the Holy Ghost, so far as it is possible for it. . . . Many souls reach and enter the first cellar, each according to the perfection of its love, but the last and inmost cellar is entered by few in this world, because therein is wrought the perfect union with God, the union of the spiritual marriage.' A Spiritual Canticle, stanza xxvi. 1-3. Concept. ch. vi. (Minor Works of St. Teresa.) these favours on certain souls because they are more holy than others who do not receive them, but to manifest His greatness, as in the case of St. Paul and St. Mary Magdalen, and that we may glorify Him in His creatures.   6.: People may say such things appear impossible and it is best not to scandalize the weak in faith by speaking about them. But it is better that the latter should disbelieve us, than that we should desist from enlightening souls which receive these graces, that they may rejoice and may endeavour to love God better for His favours, seeing He is so mighty and so great. There is no danger here of shocking those for whom I write by treating of such matters, for they know and believe that God gives even greater proofs of His love. I am certain that if any one of you doubts the truth of this, God will never allow her to learn it by experience, for He desires that no limits should be set to His work: therefore, never discredit them because you are not thus led yourselves.

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   refer constantly to the custoMary ritual and seem to call for the   outward objects of these ceremonies, wealth, prosperity, victory

1.01 - Fundamental Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral   In sumMary, it should be said that our description does not deal with a new image of the world, nor with a new Weltanschauung, nor with a new conception of the world. A new Image would be no more than the creation of a myth, since all imagery has a predominantly mythical nature. A new Weltanschauung wouldbe nothing else than a new mysticism and irrationality, as mythical characteristics are inherent in all contemplation to the extent that it is merely visionary; and a new conception of the world would be nothing else than yet another standard rationalistic construction of the present, for conceptualization has an essentially rational and abstract nature.   Our concern is with a new reality - a reality functioning and effectual integrally, in which intensity and action, the effective and the effect co-exist; one where origin, by virtue of presentiation, blossoms forth anew; and one in which the present is all-encompassing and entire. Integral reality is the worlds transparency, a perceiving of the world as truth: a mutual perceiving and imparting of truth of the world and of man and of all that transluces both.

1.01 - Historical Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism   Baal Shem Tov in the first half of the eighteenth century is sufficiently important to warrant some mention here. For although Chassidism, as that movement was called, derives its enthusiasm from contact with nature and the great out-doors of the Carpathians, it has its priMary literary origin and significant inspiration in the books which consti- tute the Qabalah. Chassidism gave the doctrines of the   Aohar to the " Am ha-aretz " in a way in which no previous set of Rabbis had succeeded in doing, and it would, more- over, appear that the Practical Qabalah received a con- siderable impetus at the same time. For we find that

1.01 - Maitreya inquires of his teacher (Parashara), #Vishnu Purana, #Vyasa, #Hinduism   Being thus admonished by my venerable grandsire, I immediately desisted from the rite, in obedience to his injunctions, and Vaśiṣṭha, the most excellent of sages, was content with me. Then arrived Pulastya, the son of Brahmā[13], who was received by my grandfather with the custoMary marks of respect. The illustrious brother of Pulaha said to me; Since, in the violence of animosity, you have listened to the words of your progenitor, and have exercised clemency, therefore you shall become learned in every science: since you have forborne, even though incensed, to destroy my posterity, I will bestow upon you another boon, and, you shall become the author of a sumMary of the Purāṇas[14]; you shall know the true nature of the deities, as it really is; and, whether engaged in religious rites, or abstaining from their performance[15], your understanding, through my favour, shall be perfect, and exempt from). doubts. Then my grandsire Vaśiṣṭha added; Whatever has been said to thee by Pulastya, shall assuredly come to pass.   Now truly all that was told me formerly by Vaśiṣṭha, and by the wise Palastya, has been brought to my recollection by your questions, and I will relate to you the whole, even all you have asked. Listen to the complete compendium of the Pur pas, according to its tenour. The world was produced from Viṣṇu: it exists in him: he is the cause of its continuance and cessation: he is the world[16].   --   [14]: Purāṇa sanhitā kerttā Bhavān bha p. 6 viṣyati. You shall be a maker of the Sanhitā, or compendium of the Purāṇas, or of the Viṣṇu Purāṇa, considered as a sumMary or compendium of Pauranic traditions. In either sense it is incompatible with the general attribution of all the Purāṇas to Vyāsa.   [15]: Whether performing the usual ceremonies of the Brahmans, or leading a life of devotion and penance, which supersedes the necessity of rites and sacrifices.

1.01 - MAPS OF EXPERIENCE - OBJECT AND MEANING, #Maps of Meaning, #Jordan Peterson, #Psychology   of reality (to which we attri bute the qualities of proto-science) in fact comprised their sumMary of the   world as phenomena with meaning as place to act. They did not know this not explicitly any more   --   launch a curse upon the world, and as only man can curse (it is his privilege, the priMary distinction   between him and other animals), may be by his curse alone he will attain his object - that is, convince

1.01 - Seeing, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity   Pkre Teilhard begins the sumMary of his thought (1948) as follows:   'In its essence, the thought of Per e Teilhard de Chardin

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   The lower gate is that preferred by strictly practical teachersmen who, like Gautama Buddha, have no use for speculation and whose priMary concern is to put out in mens hearts the hideous fires of greed, resentment and infatuation. Through the upper gate go those whose vocation it is to think and speculate the born philosophers and theologians. The middle gate gives entrance to the exponents of what has been called spiritual religion the devout contemplatives of India, the Sufis of Islam, the Catholic mystics of the later Middle Ages, and, in the Protestant tradition, such men as Denk and Franck and Castellio, as Everard and John Smith and the first Quakers and William Law.   It is through this central door, and just because it is central, that we shall make our entry into the subject matter of this book. The psychology of the Perennial Philosophy has its source in metaphysics and issues logically in a characteristic way of life and system of ethics. Starting from this midpoint of doctrine, it is easy for the mind to move in either direction.

1.01 - The Cycle of Society, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   From this symbolic attitude came the tendency to make everything in society a sacrament, religious and sacrosanct, but as yet with a large and vigorous freedom in all its forms,a freedom which we do not find in the rigidity of savage communities because these have already passed out of the symbolic into the conventional stage though on a curve of degeneration instead of a curve of growth. The spiritual idea governs all; the symbolic religious forms which support it are fixed in principle; the social forms are lax, free and capable of infinite development. One thing, however, begins to progress towards a firm fixity and this is the psychological type. Thus we have first the symbolic idea of the four orders, expressingto employ an abstractly figurative language which the Vedic thinkers would not have used nor perhaps understood, but which helps best our modern understanding the Divine as knowledge in man, the Divine as power, the Divine as production, enjoyment and mutuality, the Divine as service, obedience and work. These divisions answer to four cosmic principles, the Wisdom that conceives the order and principle of things, the Power that sanctions, upholds and enforces it, the Harmony that creates the arrangement of its parts, the Work that carries out what the rest direct. Next, out of this idea there developed a firm but not yet rigid social order based primarily upon temperament and psychic type2 with a corresponding ethical discipline and secondarily upon the social and economic function.3 But the function was determined by its suitability to the type and its helpfulness to the discipline; it was not the priMary or sole factor. The first, the symbolic stage of this evolution is predominantly religious and spiritual; the other elements, psychological, ethical, economic, physical are there but subordinated to the spiritual and religious idea. The second stage, which we may call the typal, is predominantly psychological and ethical; all else, even the spiritual and religious, is subordinate to the psychological idea and to the ethical ideal which expresses it. Religion becomes then a mystic sanction for the ethical motive and discipline, Dharma; that becomes its chief social utility, and for the rest it takes a more and more other-worldly turn. The idea of the direct expression of the divine Being or cosmic Principle in man ceases to dominate or to be the leader and in the forefront; it recedes, stands in the background and finally disappears from the practice and in the end even from the theory of life.   This typal stage creates the great social ideals which remain impressed upon the human mind even when the stage itself is passed. The principal active contri bution it leaves behind when it is dead is the idea of social honour; the honour of the Brahmin which resides in purity, in piety, in a high reverence for the things of the mind and spirit and a disinterested possession and exclusive pursuit of learning and knowledge; the honour of the Kshatriya which lives in courage, chivalry, strength, a certain proud self-restraint and self-mastery, nobility of character and the obligations of that nobility; the honour of the Vaishya which maintains itself by rectitude of dealing, mercantile fidelity, sound production, order, liberality and philanthropy; the honour of the Shudra which gives itself in obedience, subordination, faithful service, a disinterested attachment. But these more and more cease to have a living root in the clear psychological idea or to spring naturally out of the inner life of the man; they become a convention, though the most noble of conventions. In the end they remain more as a tradition in the thought and on the lips than a reality of the life.

1.01 - The Science of Living, #On Education, #The Mother, #Integral Yoga   absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the priMary   preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever

1.01 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset   benet all beings most effectively. The priMary reason a bodhisattva works so   hard to purify and cultivate her mind is to benet all beings. After becoming

1.023 - The Believers, #Quran, #unset, #Zen   50. And We made Mary’s son and his mother a sign, and We sheltered them on high ground with security and flowing springs.   51. O messengers, eat of the good things, and act with integrity. I am aware of what you do.

10.26 - A True Professor, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    That is the first and priMary necessity. When the teacher approaches the pupil, he must know how to do it in and through that inner intimate consciousness. It means a fundamental attitude, a mode of being of the whole nature rather than a scientific procedure: all the manuals of education will not be able to procure you this treasure. It is an acquisition that develops or manifests spontaneously through an earnest desire, that is to say, aspiration for it. It is this that establishes a strange contact with the pupil, radiates or infuses the knowledge, even the learning that the teacher possesses, infallibly and naturally into the mind and brain of the pupil.    Books and programmes are of secondary importance, they are only a scaffolding, the building within is made of a different kind of bricks. A happy luminous consciousness within is the teacher's asset, with that he achieves all; without it he fails always.

1.02.9 - Conclusion and Summary, #Isha Upanishad, #unset, #Zen   object:1.02.9 - Conclusion and SumMary   author class:Sri Aurobindo   --   Conclusion and SumMary   THE ISHA Upanishad is one of the more ancient of the

1.02 - In the Beginning, #unset, #Arthur C Clarke, #Fiction   If, restoring to the Hebrew characters their numerical value and hidden sense, we analyse the text, then we must thus read the first word of Genesis, The priMary duality was in the beginning. For the sign B which corresponds to the second figure in our numerical system, represents a double original principle which the succeeding letter Resh characterises as the very head and supreme Cause of formation. And by a remarkable, though fortuitous coincidence, we find that the sacred book of Islam, like the sacred book of Judaism commences, in the initial of its first word, with the sign of duality. The first word B-Sem-Lillah (Bismillah) placed at the head of the Koran can, when its elements are decomposed, be interpreted, Two is the name of Allah.   And this name, Allah, itself contains the symbol of that union between the two complementary poles of being out of which the Universe is generated. Formed of twin syllables of which the first has for its initial letter Alif, the characteristic sign of the Masculine, and the second for its final letter He, the constant symbol of the Feminine, it seems to be merely the inversion in combination of one and the same essential article and can be mystically translated, as indeed it is translated by some of the Sufis,by the two pronouns He and She.   --   Catholicism itself was modified for the better under the influence of the feminine Principle from the day when the Virgin Mother took her place close to the masculine Trinity, and it is the cult of Mary, more than anything else, that has saved the Faith from the fanatical aberrations of the Middle Ages and the Church from the reprisals with which she was threatened. If this feminine symbol had been the object of interpretations less gross, the Church might have found in it the means by which she could have succeeded in wedding together the two contrary tendencies of the human mind, unifying the discoveries of Science with the intuitions of faith and transforming her ignorant spiritual dogmatism into a spirituality worthy of the name. She would then have understood that the true Mater Dolorosa is no other than this suffering Matter whose progressive evolution is indeed a perpetual Assumption.   But it is not merely in the realm of the intellect that we see today the rehabilitation of the misunderstood feminine Principle. In the social order also the emancipation of thought has for its sequel the emancipation of the peoples and after the Rights of Man have been affirmed, the Rights of Woman begin to assert themselves. And it is by a perfectly logical consequence that the feminist movement coincides everywhere with the materialistic; for they are, in sum, two corollary aspects of the same original reaction.   --   It is true that these human complements, however dissimilar in their functions, are identical in their deeper essence. But the identity is of a purely spiritual character and represents the identity of the two principles which form the world, two in their work, one in their unknowable origin. It brings us back to the priMary unity of the Indiscernable, beyond all differentiation, outside the manifested world.   ***

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology   response to potential satisfaction is often as basic or priMary as our response to satisfaction itself.   Promises (cues of satisfaction) have been regarded, technically, as incentive rewards, because they induce   --   even to those things as priMary or fundamental as food and family. We remain indeterminately   constrained, however, by the fact of our biological limits.   --   The brain may be usefully regarded as composed of three priMary units motor, sensory, and affective   or as constituting a matched pair of hemispheres, right and left. Each manner of conceptual subdivision has   --   PriMary Zone (Motor Strip)   Secondary Zone (Premotor Strip)   --   Sensory Area: PriMary Zone   Sensory Area: Secondary Zone   Auditory Area: PriMary Zone   Auditory Area: Secondary Zone   Visual Area: PriMary Zone   Visual Area: Secondary Zone   --   that compose the more fundamental or priMary components of the brain). These desire-driven fantasies   might be regarded as motivated hypotheses about the relatively likelihood of events produced in the course   --   and matter (or soul and body, or mind and body) because the body is, in a priMary sense, the environment   to which the brain has adapted.   --   two forms, motor and sensory the former associated with the priMary zone of the motor unit; the latter   associated with the priMary zone of the sensory area of the sensory unit. It is the motor form represented   schematically in Figure 10: The Motor Homunculus which is of most interest to us, because our   --   world. Consideration of the structure and function of the brain must take this priMary fact into account. A   dolphin or whale has a large, complex brain a highly developed nervous system but it cannot shape its   --   10,000 times in the priMary visual area, and is additionally represented, interhemispherically, at several   higher-order cortical sites,143 was of vital importance to development of visual language, and enabled close   --   the unknown might be regarded as the priMary hallmark of human consciousness indeed, of human being.   Our engagement in this process literally allows us to carve the world out of the undifferentiated mass of   --   of which categorical knowledge is composed, before being that knowledge; it is the priMary element of   the world, which is decomposed into cosmos, surrounding chaos, and the exploratory process which   --   existence of language, in the culture. Her parents serve as priMary intermediaries of culture: they embody   language in their behavior, and transmit it to her, during their day-to-day activities. Nonetheless, they   --   as it portrays Mary, the mother of God, as superordinate to God the Father and Christ the son. That   superordinate position is perfectly valid, however, from the more general mythological perspective   --   familiar Christian sequence of generation (which might be God Mary Christ) is only one of many   valid configurations (and is not even the only one that characterizes Christianity).   --   occupied by Tiamat, and the (previously unidentified) priMary/matriarchal subdeities that (apparently)   accompany her there. This new intrusion troubles her beyond tolerance, upset as she was already is at the   --   central problem of morality and the priMary problem facing human individuals and social organizations.   The Sumerian solution to this problem was the elevation of Marduk the sun-god who voluntarily faces   --   order to interpersonal interactions (which, after all, is its priMary function). Babylon was therefore   conceptualized as the kingdom of god on earth that is, as a profane imitation of heaven. The emperor   --   Isis in the Egyptian myth of Osiris, Mary in Christianity) because the unknown is also creative or   generative.   --   Timaeus, described the priMary source as the round, there at the beginning.278 In the Orient, the world and   its meanings springs from the encircled interplay and union of the light, spiritual, masculine yang, and the   --   symbolic understanding). Understanding can be reached, at the most inclusive, yet priMary level, through   ritual and mimesis. An unknown phenomenon, gripping but incomprehensible, can yet be represented   --   apparently collectively apprehensible under certain peculiar circumstances [like those of the Virgin Mary,   in Yugoslavia, prior to the devastating Serbian-Bosnian-Muslim war, or those of alien spaceships   --   is useful to regard the Great Mother as the priMary agent of the serpent of chaos as the serpents   representative, so to speak, in the profane domain. The serpent of chaos can be seen lurking behind the   --   of the Divine Mother) or Mary (the Divine Mother herself) in late medieval and early Renaissance art is   the mandorla, or vesica pisces, the fishes bladder, which appears to have served as sexual/symbolic   --   PriMary religious rituals, serving a key adaptive purpose, predicated upon knowledge of proper   approach mechanisms, evolved to suit the space surrounding the priMary deity, embodiment of the   unknown. The ubiquitous drama of human sacrifice, (proto)typical of primordial religious practice, enacted   --   awe-inspired imitation of the actions of that priMary personage, modified by time and abstracted   representation, retains priMary force (retains potent force, even in revolutionary cultures such as our own).   The action of the pre-experimental man consists of ritual duplication, and simultaneous observation of   --   behavior, imposed by that culture, towards objects and situations. The push towards uniformity is a priMary   characteristic of the patriarchal state (as everyone who acts in the same situation-specific manner has

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset   Here is a sumMary of some of the points to think about:   1. Think about the way in which our self-centeredness steps in and discriminates who is nice and who is mean, who is our friend and who is our

1.02 - Prayer of Parashara to Vishnu, #Vishnu Purana, #Vyasa, #Hinduism   Having glorified him who is the support of all things; who is the smallest of the small[4]; who is in all created things; the unchanged, imperishable[5] Puruṣottama[6]; who is one with true wisdom, as truly known[7]; eternal and incorrupt; and who is known through false appearances by the nature of visible objects[8]: having bowed to Viṣṇu, the destroyer, and lord of creation and preservation; the ruler of the world; unborn, imperishable, undecaying: I will relate to you that which was originally imparted by the great father of all (Brahmā), in answer to the questions of Dakṣa and other venerable sages, and repeated by them to Purukutsa, a king who reigned on the banks of the Narmadā. It was next related by him to Sāraswata, and by Sāraswata to me[9]. Who can describe him who is not to be apprehended by the senses: who is the best of all things; the supreme soul, self-existent: who is devoid of all the distinguishing characteristics of complexion, caste, or the like; and is exempt front birth, vicissitude, death, or decay: who is always, and alone: who exists every where, and in whom all things here exist; and who is thence named Vāsudeva[10]? He is Brahma[11], supreme, lord, eternal, unborn, imperishable, undecaying; of one essence; ever pure as free from defects. He, that Brahma, was all things; comprehending in his own nature the indiscrete and discrete. He then existed in the forms of Puruṣa and of Kāla. Puruṣa (spirit) is the first form, of the supreme; next proceeded two other forms, the discrete and indiscrete; and Kāla (time) was the last. These four-Pradhāna (priMary or crude matter), Puruṣa (spirit), Vyakta (visible substance), and Kāla (time)-the wise consider to be the pure and supreme condition of Viṣṇu[12]. These four forms, in their due proportions, are the causes of the production of the phenomena of creation, preservation, and destruction. Viṣṇu being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy, as you shall learn by listening to his frolics[13].   That chief principle (Pradhāna), which is the indiscrete cause, is called by the sages also Prakriti (nature): it is subtile, uniform, and comprehends what is and what is not (or both causes and effects); is durable, self-sustained, illimitable, undecaying, and stable; devoid of sound or touch, and possessing neither colour nor form; endowed with the three qualities (in equilibrium); the mother of the world; without beginning; and that into which all that is produced is resolved[14]. By that principle all things were invested in the period subsequent to the last dissolution of the universe, and prior to creation[15]. For Brahmans learned in the Vedas, and teaching truly their doctrines, explain such passages as the following as intending the production of the chief principle (Pradhāna). "There was neither day nor night, nor sky nor earth, nor darkness nor light, nor any other thing, save only One, unapprehensible by intellect, or That which is Brahma and Pumān (spirit) and Pradhāna (matter)[16]." The two forms which are other than the essence of unmodified Viṣṇu, are Pradhāna (matter) and Puruṣa (spirit); and his other form, by which those two are connected or separated, is called Kāla (time)[17]. When discrete substance is aggregated in crude nature, as in a foregone dissolution, that dissolution is termed elemental (Prākrita). The deity as Time is without beginning, and his end is not known; and from him the revolutions of creation, continuance, and dissolution unintermittingly succeed: for when, in the latter season, the equilibrium of the qualities (Pradhāna) exists, and spirit (Pumān) is detached from matter, then the form of Viṣṇu which is Time abides[18]. Then the supreme Brahma, the supreme soul, the substance of the world, the lord of all creatures, the universal soul, the supreme ruler, Hari, of his own will having entered into matter and spirit, agitated the mutable and immutable principles, the season of creation being arrived, in the same manner as fragrance affects the mind from its proximity merely, and not from any immediate operation upon mind itself: so the Supreme influenced the elements of creation[19]. Puruṣottama is both the agitator and the thing to be agitated; being present in the essence of matter, both when it is contracted and expanded[20]. Viṣṇu, supreme over the supreme, is of the nature of discrete forms in the atomic productions, Brahmā and the rest (gods, men, &c.)   --   khya this incongruity does not occur; for there Pradhāna is independent, and coordinate with priMary spirit. The Purāṇas give rise to the inconsistency by a lax use of both philosophical and pantheistical expressions. The most incongruous epithets in our text are however explained away in the comment. Thus nitya, 'eternal,' is said to mean 'uniform, not liable to increase or diminution:' Sadasadātmaka, 'comprehending what is and what is not,' means 'having the power of both cause and effect', as proceeding from Viṣṇu, and as giving origin to material things. Anādi, 'without beginning,' means 'without birth', not being engendered by any created thing, but proceeding immediately from the first cause. 'The mother,' or literally the womb of the world', means the passive agent in creation,' operated on or influenced by the active will of the Creator. The first part of the passage in the text is a favourite one with several of. the Purāṇas, but they modify it and apply it after their own fashion. In the Viṣṇu the original is ###, rendered as above. The Vāyu, Brahmānda, and p. 11 Kūrmma Purāṇas have 'The indiscrete cause, which is uniform, and both cause and effect, and whom those who are acquainted with first principles call Pradhāna and Prakriti-is the uncognizable Brahma, who was before all.' But the application of two synonymes of Prakriti to Brahma seems unnecessary at least. The Brahmā P. corrects the reading apparently: the first line is as before; the second is, ###. The passage is placed absolutely; 'There was an indiscrete cause eternal, and cause and effect, which was both matter and spirit (Pradhāna and Puruṣa), from which this world was made. Instead of 'such' or this,' some copies read 'from which Īśvara or god (the active deity or Brahmā) made the world.' The Hari Vaṃśa has the same reading, except in the last term, which it makes ### that is, according to the commentator, the world, which is Īśvara, was made.' The same authority explains this indiscrete cause, avyakta kārana, to denote Brahmā, the creator an identification very unusual, if not inaccurate, and possibly founded on misapprehension of what is stated by the Bhaviṣya P.: 'That male or spirit which is endowed with that which is the indiscrete cause, &c. is known in the world as Brahmā: he being in the egg, &c.' The passage is precisely the same in Manu, I, 11; except that we have 'visṛṣta' instead of 'viśiṣṭha:' the latter is a questionable reading, and is probably wrong: the sense of the latter is, detached; and the whole means very consistently, 'embodied spirit detached from the indiscrete cause of the world is known as Brahmā.' The Padma P. inserts the first line, ### &c., but has 'Which creates undoubtedly Mahat and the other qualities' assigning the first epithets, therefore, as the Viṣṇu does, to Prakriti only. The Li   ga also refers the expression to Prakriti alone, but makes it a secondary cause: 'An indiscrete cause, which those acquainted with first principles call Pradhāna and Prakriti, proceeded from that Īśvara (Śiva).' This passage is one of very many instances in which expressions are common to several Purāṇas that seem to be borrowed from one another, or from some common source older than any of them, especially in this instance, as the same text occurs in Manu.

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   17:The higher mind in man is something other, loftier, purer, vaster, more powerful than the reason or logical intelligence. The animal is a vital and sensational being; man, it is said, is distinguished from the animal by the possession of reason. But that is a very sumMary, a very imperfect and misleading account of the matter. For reason is only a particular and limited utilitarian and instrumental activity that proceeds from something much greater than itself, from a power that dwells in an ether more luminous, wider, illimitable. The true and ultimate, as distinguished from the immediate or intermediate, importance of our observing, reasoning, inquiring, judging intelligence is that it prepares the human being for the right reception and right action of a Light from above which must progressively replace in him the obscure light from below that guides the animal. The latter also has a rudimentary reason, a kind of thought, a soul, a will and keen emotions; even though less developed, its psychology is yet the same in kind as man's. But all these capacities in the animal are automatically moved and strictly limited, almost even constituted by the lower nervous being. All animal perceptions, sensibilities, activities are ruled by nervous and vital instincts, cravings, needs, satisfactions, of which the nexus is the life-impulse and vital desire. Man too is bound, but less bound, to this automatism of the vital nature. Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is mall and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.   18:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.

1.02 - The Age of Individualism and Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   It is in Europe that the age of individualism has taken birth and exercised its full sway; the East has entered into it only by contact and influence, not from an original impulse. And it is to its passion for the discovery of the actual truth of things and for the governing of human life by whatever law of the truth it has found that the West owes its centuries of strength, vigour, light, progress, irresistible expansion. Equally, it is due not to any original falsehood in the ideals on which its life was founded, but to the loss of the living sense of the Truth it once held and its long contented slumber in the cramping bonds of a mechanical conventionalism that the East has found itself helpless in the hour of its awakening, a giant empty of strength, inert masses of men who had forgotten how to deal freely with facts and forces because they had learned only how to live in a world of stereotyped thought and custoMary action. Yet the truths which Europe has found by its individualistic age covered only the first more obvious, physical and outward facts of life and only such of their more hidden realities and powers as the habit of analytical reason and the pursuit of practical utility can give to man. If its rationalistic civilisation has swept so triumphantly over the world, it is because it found no deeper and more powerful truth to confront it; for all the rest of mankind was still in the inactivity of the last dark hours of the conventional age.   The individualistic age of Europe was in its beginning a revolt of reason, in its culmination a triumphal progress of physical Science. Such an evolution was historically inevitable. The dawn of individualism is always a questioning, a denial. The individual finds a religion imposed upon him which does not base its dogma and practice upon a living sense of ever verifiable spiritual Truth, but on the letter of an ancient book, the infallible dictum of a Pope, the tradition of a Church, the learned casuistry of schoolmen and Pundits, conclaves of ecclesiastics, heads of monastic orders, doctors of all sorts, all of them unquestionable tribunals whose sole function is to judge and pronounce, but none of whom seems to think it necessary or even allowable to search, test, prove, inquire, discover. He finds that, as is inevitable under such a regime, true science and knowledge are either banned, punished and persecuted or else rendered obsolete by the habit of blind reliance on fixed authorities; even what is true in old authorities is no longer of any value, because its words are learnedly or ignorantly repeated but its real sense is no longer lived except at most by a few. In politics he finds everywhere divine rights, established privileges, sanctified tyrannies which are evidently armed with an oppressive power and justify themselves by long prescription, but seem to have no real claim or title to exist. In the social order he finds an equally stereotyped reign of convention, fixed disabilities, fixed privileges, the self-regarding arrogance of the high, the blind prostration of the low, while the old functions which might have justified at one time such a distribution of status are either not performed at all or badly performed without any sense of obligation and merely as a part of caste pride. He has to rise in revolt; on every claim of authority he has to turn the eye of a resolute inquisition; when he is told that this is the sacred truth of things or the comm and of God or the immemorial order of human life, he has to reply, But is it really so? How shall I know that this is the truth of things and not superstition and falsehood? When did God comm and it, or how do I know that this was the sense of His comm and and not your error or invention, or that the book on which you found yourself is His word at all, or that He has ever spoken His will to mankind? This immemorial order of which you speak, is it really immemorial, really a law of Nature or an imperfect result of Time and at present a most false convention? And of all you say, still I must ask, does it agree with the facts of the world, with my sense of right, with my judgment of truth, with my experience of reality? And if it does not, the revolting individual flings off the yoke, declares the truth as he sees it and in doing so strikes inevitably at the root of the religious, the social, the political, momentarily perhaps even the moral order of the community as it stands, because it stands upon the authority he discredits and the convention he destroys and not upon a living truth which can be successfully opposed to his own. The champions of the old order may be right when they seek to suppress him as a destructive agency perilous to social security, political order or religious tradition; but he stands there and can no other, because to destroy is his mission, to destroy falsehood and lay bare a new foundation of truth.

1.02 - The Concept of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology   Mary and the Christ-child. Freud interprets this remarkable   picture in terms of the fact that Leonardo himself had two   --   did in fact portray his two mothers in St. Anne and Mary   which I doubt he nonetheless was only expressing something   --   out doubt to Mary, who, a virgin by nature, conceived through   the pneuma, like a vulture. Furthermore, according to Hor-   --   to Mary and the rebirth motif. There is not a shadow of   evidence that Leonardo meant anything else by his picture.   --   medieval paintings that depict the fructification of Mary with   a tube or hose-pipe coming down from the throne of God and

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   Mary physically lived and suffered and died in Judea. So too the Krishna who matters to us is the eternal incarnation of the   Divine and not the historical teacher and leader of men.

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   Each of these priMary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya.   For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   The extract which follows next is of great historical significance, since it was mainly through the Mystical Theology and the Divine Names of the fifth-century author who wrote under the name of Dionysius the Areopagite that mediaeval Christendom established contact with Neoplatonism and thus, at several removes, with the metaphysical thought and discipline of India. In the ninth century Scotus Erigena translated the two books into Latin and from that time forth their influence upon the philosophical speculations and the religious life of the West was wide, deep and beneficent. It was to the authority of the Areopagite that the Christian exponents of the Perennial Philosophy appealed, whenever they were menaced (and they were always being menaced) by those whose priMary interest was in ritual, legalism and ecclesiastical organization. And because Dionysius was mistakenly identified with St. Pauls first Athenian convert, his authority was regarded as all but apostolic; therefore, according to the rules of the Catholic game, the appeal to it could not lightly be dismissed, even by those to whom the books meant less than nothing. In spite of their maddening eccentricity, the men and women who followed the Dionysian path had to be tolerated. And once left free to produce the fruits of the spirit, a number of them arrived at such a conspicuous degree of sanctity that it became impossible even for the heads of the Spanish Inquisition to condemn the tree from which such fruits had sprung.   The simple, absolute and immutable mysteries of divine Truth are hidden in the super-luminous darkness of that silence which revealeth in secret. For this darkness, though of deepest obscurity, is yet radiantly clear; and, though beyond touch and sight, it more than fills our unseeing minds with splendours of transcendent beauty. We long exceedingly to dwell in this translucent darkness and, through not seeing and not knowing, to see Him who is beyond both vision and knowledgeby the very fact of neither seeing Him nor knowing Him. For this is truly to see and to know and, through the abandonment of all things, to praise Him who is beyond and above all things. For this is not unlike the art of those who carve a life-like image from stone; removing from around it all that impedes clear vision of the latent form, revealing its hidden beauty solely by taking away. For it is, as I believe, more fitting to praise Him by taking away than by ascription; for we ascribe attri butes to Him, when we start from universals and come down through the intermediate to the particulars. But here we take away all things from Him going up from particulars to universals, that we may know openly the unknowable, which is hidden in and under all things that may be known. And we behold that darkness beyond being, concealed under all natural light.

1.02 - The Philosophy of Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism   In the fourth Pda of the fourth chapter of his Sutras, after stating the almost infinite power and knowledge which will come to the liberated soul after the attainment of Moksha, Vysa makes the remark, in an aphorism, that none, however, will get the power of creating, ruling, and dissolving the universe, because that belongs to God alone. In explaining the Sutra it is easy for the dualistic commentators to show how it is ever impossible for a subordinate soul, Jiva, to have the infinite power and total independence of God. The thorough dualistic commentator Madhvchrya deals with this passage in his usual sumMary method by quoting a verse from the Varha Purna.   In explaining this aphorism the commentator Rmnuja says, "This doubt being raised, whether among the powers of the liberated souls is included that unique power of the Supreme One, that is, of creation etc. of the universe and even the Lordship of all, or whether, without that, the glory of the liberated consists only in the direct perception of the Supreme One, we get as an argument the following: It is reasonable that the liberated get the Lordship of the universe, because the scriptures say,

1.02 - The Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism   Formal academic philosophy glorifies the intellect and thus makes research into what are, after all, incidentalsif we consider philosophy as the supreme means of investigating the problems of life and the universe. The Qabalah makes the priMary claim that the intellect contains within itself a principle of self-contradiction, and that, therefore, it is an unreliable instrument to use in the great Quest for   Truth. Numerous academic philosophers have likewise arrived at a similar conclusion. Some of the greater of these have despaired of ever devising a suitable method of transcending this limitation, and became sceptics. Others, seeing simply the solution, have seized upon intuition, or to be more accurate, the intellectual concept of intuition, leaving us, however, with no methods of checking and verifying that intuition, which in consequence is so liable to degenerate into mere guesswork, coloured by personal inclination and abetted by gross wish-phantasm.   --   (Magick). By Yoga is meant that rigorous system of mental and self discipline which has as its priMary aim the absolute and complete control of the thinking principle, the   Ruach; the ultimate object being to obtain the faculty with which to still the stream of thought at will, so that   --   The quiescence of the mental turbulence is the priMary essential. With this faculty at command, the student is taught to exalt the mind by the various technical methods of Magick until it overrides the normal limitations and barriers of its nature, ascending in a tremendous unquenchable column of fire-like ecstasy to the Universal Consciousness, with which it becomes united. Once having become at one with transcendental Existence, it intuitively partakes of universal knowledge, which is considered to be a more reliable source of information than the rational introspection of the intellect or the experimental scientific investigation of matter can give. It is the tapping of the source of Life itself, the fons et origo of existence, rather than a blind groping in the dark after confused symbols which alone appear on the so-called practical or rational plane of thought.   Secular science or Positivism has busied itself with the investigation of matter and the visible universe as perceived through the five senses. It affirms that by a study of phenomena we are able to approach to the world as it really is, to the things-in-themselves. It is that system which affirms that apprehension is only a name for a certain series of biological and chemical changes occurring in certain of the contents of our material skulls, and that by an investigation of things as they appear to be we can come to an understanding of their causes, what they really are.

1.02 - The Recovery, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga   The Darshan day at last! In the morning, the Mother arrived in his room with a flower, probably a red lotus, knelt before the Lord, placed the lotus on his bed and bowed down to receive his blessings and his sweet smile. This was the second time I saw her doing pranam to him. The first time was on her birthday, February 21. It was a revelation to me, for I did not expect her to bow down in the Indian way. On every Darshan day since then I enjoyed the sight. On other days she used to take his hand and lightly kiss it. With her custoMary drive, she chalked out the Darshan programme, the time for Sri Aurobindo's lunch and of her coming for the Darshan. We had to be ready and keep the Master ready too. From the early morning time began to move fast, the Mother was seen rushing about, she had so many things to attend to! Everything finished, clad in a lovely sari, a crown adorning her shapely head, looking like a veritable Goddess, she entered Sri Aurobindo's room with brisk steps, earlier than the appointed time, as was her wont. She gave a quick glance at us. We were all attention. The entire group was present, it being the first Darshan after the accident. She was pleased to find us ready. Sri Aurobindo was dressed in an immaculate white dhoti, its border daintily creased, as is the custom in Bengal; a silk chaddar across his chest and his long shining hair flowing down a picture that reminded us of Shiva and Shakti going out to give darshan to their bhaktas; Sri Aurobindo was in front and the Mother behind. They sat together as on other Darshan days, she on his right, a glorious view, and the ceremony began.   It was, however, a simple Darshan. One by one the sadhaks stood for a brief moment before the One-in-Two, and passed on quietly thrilled and exalted by their silent look and gracious smile. The feelings of the sadhaks can be imagined when they saw their beloved Master restored to his normal health! The Darshan was over within an hour, and when Sri Aurobindo was back in his room Dr. Rao remarked in his childlike manner, "Sir, you looked grand at the Darshan!" Sri Aurobindo smiled and we retorted, just to tease him, "At other times he doesn't?" Rao, nonplussed, replied, "No, no, I did not mean that." Truly, Rao had expressed the sentiments of hundreds of devotees who had a glimpse of him during the Darshan. What a grandeur and majesty in his simple silent pose! What a power, as if he held the whole world in the palm of his hand! If ever a human being could attain the stature of a god, he was there for all to see and be blessed by. Many have had a deep change after just one touch of his God-like magnificence. "A touch can alter the fixed front of Fate." Many had visions and boons they had long been seeking for, and for the sadhaks each Darshan was a step to a further milestone towards the Eternal. Sri Aurobindo had said: "Darshans are periods of great descents!" It was not for nothing that Hitler chose the 15th of August for his royal ascension in Buckingham Palace and got the first heavy blow. Nor was it for nothing that India gained her independence on that immortal day.

1.02 - The Three European Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral   In sumMary, then, the following picture emerges: there is on the one hand anxiety about time and one's powerlessness against it, and on the other, a "delight" resulting from the conquest of space and the attendant expansion of power; there is also the isolation of the individual or group or cultural sphere as well as the collectivization of the same individuals in interest groups. This tension between anxiety and delight, isolation and collectivization is the ultimate result of an epoch which has outlived itself. Nevertheless, this epoch could serve as a guarantee that we reach a new "target," if we could utilize it much as the arrow uses an overtaut bow string. Yet like the arrow, our epoch must detach itself from the extremes that make possible the tension behind its flight toward the target. Like the arrow on the string, our epoch must find the point where the target is already latently present: the equilibrium between anxiety and delight, isolation and collectivization. Only then can it liberate itself from deficient unperspectivity and perspectivity, and achieve what we shall call, also because of its liberating character, theaperspectival world.   3. The Aperspectival World

1.02 - The Ultimate Path is Without Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen   sumMary account. As he said at first,   The Ultimate Path is without difficulty;   --   priMary chi is contrasted to the secondary chi; this is like 'cogni   tion' followed by 'recognition.'

1.02 - THE WITHIN OF THINGS, #The Phenomenon of Man, #Pierre Teilhard de Chardin, #Christianity   gressive ' centration ' by its priMary arrangements, it is plain that   its achievement will be conditioned up to the highest stages by a

1.02 - To Zen Monks Kin and Koku, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen    been much improvement in living conditions for some time afterward. Hakuin's priMary focus in the first decade of his incumbency was his own post-satori practice, although the records mention a small number of students, mostly villagers from Hara, who were coming to him for instruction at this time.   Hakuin's teaching career did not really begin, however, until an autumn night in 1726, a little over two years prior to this letter. While reading the Lotus Sutra, he suddenly achieved the decisive enlightenment that brought his religious quest to an end, and with it the knowledge, "beyond any doubt," that he was "ready to teach others with the perfect, untrammeled freedom of the

10.31 - The Mystery of The Five Senses, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    Indeed we say habitually, when speaking of spiritual realisation, that one sees the truth, one has to see the truth: to know the truth, to know the reality is taken to mean to see the truth, to see the reality, and what does this signify? It signifies what one sees is the light, the light that emanates from truth, the form that the Truth takes, the radiant substance that is the Truth. This then is the special character or gift of this organ, the organ of sight, the eye. One sees the physical light, of course, but one sees also the supraphysical light. It is, as the Upanishad says, the eye of the eye, the third eye in the language of the occultists. What we say about the eye may be equally said in respect of the other sense-organs. Take hearing, for example. By the ear we hear the noises of the world, its deafening cries and no doubt at times also some earthly music. But when the ear is turned inward, we listen to unearthly things Indeed we know how stone-deaf Beethoven heard some of those harmonies of supreme beauty that are now the cherished possessions of humanity. This inner ear is able to take you by a process of regression to the very source of all sound and utterance, from where springs the anhata vk, the undictated voice, the nda-brahman, the original sound-seed, the priMary vibration. So the ear gives that hearing which reveals to you a special aspect of the Divine: the vibratory rhythm of the being, that matrix of all utterance, of all speech that mark the material expression of consciousness. Next we come to the third sense, that of smell, Well, the nose is not a despicable organ, in any way; it is as important as any other more aristocratic sense-organ, as the eye or the ear. It is the gate to the perfumed atmosphere of the reality. Even like a flower, as a lotus for example, the truth is colourful, beautiful, shapely, radiant to the eye; to the nostrils it is exhilarating perfume, it distils all around a divine scent that sanctifies, elevates the whole being. After the third sense we come to the fourth, the tongue. The mouth gives you the taste of the truth and you find that the Truth is sweetness, the delicious nectar of the gods: for the truth is also soma, the surpreme rasa, amta, immortality itself. Here is Aswapathy's experience of the thing in Savitri:    In the nostrils quivered celestial fragrances,   --    Finally we come to the sense of touch. It is the last. But in another way, it is the first and the foremostpsychologically and chronologically It is the most priMary and primitive among the senses, as the eye comes last as the final stage in the course of the sensory evolution. The eye is the manifestation of a developed consciousness; perfectly developed eyes as in man represent a perfectly developed consciousness. But touch is the organ with which an organism starts its life-course. It is the only organ a living cell is given when it begins its forward journey. Plants are endowed with that organ and faculty and that only. It is the most generalised, the least specific, and the most sensitive of the organs. Touch gives a closer, more intimate, even more direct perception of the object, it is contact, it means identification, it means becoming and being. And it is through the touch, the sublimated and most intense physical contact, that you have the direct contact with the substance of the Supreme, his very body. For what is Sat up there is Annam here, both are the same identical thing in a dual aspect.    Continuing farther, if we go beyond the five senses, we have still another sense, it is mind, the sixth sense; it is in and through the mind that the other five senses distil their perceptions allowing a coordinated picture of the sense-experiences. Now, to attain, to realise, to possess the Truth means, first of all, to know the Truth: for, knowing as we know, is the function of the mind. It is said, however, that the mind knows only the outward form of things, its knowledge is the knowledge of an outside world, elements of which are supplied by the senses. It is a Knowledge of or in Ignorance. The true knowledge is not attained by the mind or through the mind. For the true knowledge, it is declared, the mind is to be expunged altogether or silenced at least. One must get away, one must withdraw from that play of activity and be far from it. True knowledge comes through revelations. It descends from above, it does not enter by a level side-door and it comes only when the mind is not there. But this also, as in the other cases, as in respect of the other senses, is an extreme view. Like the other senses the mind too can be turned inward or upward, made a receptive organ or instrument. When turned round, when it is the Mind of the mind, then there begins to appear the true knowledge. Then even this physical mind remains no more ignorant or obscure, it becomes transparent and luminous: it is able to bring its own gift, it can serve with its own contri bution to the real knowledge; for it is the mind that gives a form and shape, a local habitation and a name to the higher truth, to the real light, to the true knowledge. It is the surpa (beautiful and perfect form) chanted by the Vedic Rishis that the purified mind models for the Gods to inhabitit is what the poets and prophets always aspire for in their creative consciousness.

10.32 - The Mystery of the Five Elements, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    The material world, as the ancient sages viewed it, is composed of five elements. They are, as we know, (I) earth (kiti), (2) water (ap), (3) fire (tej), (4) air (marut), and (5) space or ether (vyom), mounting from the grossest to those that are more and more subtle. The subtlest, the topmost in the scale is space or ether. As we descend in the scale, each succeeding element becomes more and more concrete than the preceding one. Thus air is denser than space, fire is denser than air, water is denser than fire and earth is the densest of allsolidity belongs to earth alone. Water is liquid, fire gaseous, air is fluid, and ether is the most tenuous. Now this hierarchy can be considered also as a pyramid of qualities, qualities of matter and the material world tapering upward. The first one, the topmost, space, possesses the quality of sound or vibration; it is the field giving out waves that originate sound.1 The next element is air, its special quality as found in the ancient knowledge is the quality of touch: it gives the sensation of touch, you can touch it, it touches you and you recognise its existence in that way. Touch however is its own, its priMary quality but it takes up also the quality of the previous, the subtler element, in order to become more and more evolved, more and more concrete, that is to say, in the material way. Air has thus a double quality, sound and touch It is tactile, and it is sonorous. The third one, fire, has the quality of possessing a form; it has visibility in addition to the two qualities of the two previous elements, which it takes up: thus fire is visible, it can be touchedyes, it may burn also and it gives out sound. The fourth element, water, adds a fourth quality which is its own, namely, taste. Water has taste, very delightful taste to mortals. A Greek poet2 says water has the best taste, hudor men ariston. So you can taste water, you can see its form, you can touch it, you can hear it gurgle. Coming to the last, earth has all these, qualities: in addition, what it has is, curious to say, smell. So you can hear earth's vibrations, you can touch it, see it, taste it for some earth has a very savoury taste but its own special quality is smell: it is odorous, it is sweet-scented. Kalidasa speaks with ecstasy of the strange scent that the earth emits when the fresh rains fall upon it.    So, the five senses open out to the five elements, each sense linked to its own element, each sense presenting a particular aspect of the material universe. Thus ether, the subtlest element, is present to the ear, the organ of hearing, air to the skin (twak) the organ of touch, the fire-element (radiant energy) to the eye, the liquid to the organ of taste, and earth is given over to smell. Earth is linked with smell, perhaps because it is the perfume of creation, the dense aroma of God's material energy. Also earth is the summation of all the elements and all the qualities of matter. It is the epitome of the material creation. The physical beauty of earth is well-known, the landscape and seascape, its rich variegated coloration, we all admire standing upon its bosom, but up in the air, in the wide open spaces earth appears with even a more magical beauty to which cosmonauts have given glowing tri bute. But even this visible beauty pales, I suppose, before the perfume it emits which is its celestial quality, that can only be described indeed as the sweet-scented body of the Divine Substance.

1.033 - The Confederates, #Quran, #unset, #Zen   7. Recall that We received a pledge from the prophets, and from you, and from Noah, and Abraham, and Moses, and Jesus son of Mary. We received from them a solemn pledge.   8. That He may ask the sincere about their sincerity. He has prepared for the disbelievers a painful punishment.

10.35 - The Moral and the Spiritual, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    Indian artists and poets were steeped in that tradition, wholly inspired by that spirit. Orthodox morality often wonders, is even shocked at the frankness, the daring nonchalance in Indian art creations ,a familiar prudery would call it shamelessness and even vulgarity, but to the Indian view, 'the Brahmin and the cow and the elephant' are of equal value and merit. The movement conventional morality calls 'libidinous' has a nobler name in Indian tradition: it is dirasa, the first or priMary delight of existence. As I have said, the modern consciousness finds it a horror and is therefore all the more fascinated by it and dives into it head foremost.    To cure the modern malady we have to go back again to something of the ancient mentality. We have to cultivate a consciousness, now forgotten and alienated but once natural to the human mind, the consciousness and status of a transcendence built with the sense of absolute calm, an equality, all serene and all englobing, that is God's consciousness.

1.03 - APPRENTICESHIP AND ENCULTURATION - ADOPTION OF A SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology   introduction reaches its culmination with initiation, the priMary ritual signifying cultural transmission the   event which destroys the unconscious union between child and biological mother.   --   The conservative worships his culture, appropriately, as the creation of that which deserves priMary   allegiance, remembrance and respect. This creation is the concrete solution to the problem of adaptation:

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology   the motif of St. Anne, Mary, and the Christ-child, Freud tried to reduce Anne and   Mary, the grandmo ther and mother, to the mother and stepmo ther of Leonardo;   " in other words, to assimilate the painting to his theory. But did the other painters

1.03 - On Knowledge of the World., #The Alchemy of Happiness, #Al-Ghazali, #Sufism   As man's priMary necessities in the world are three, viz : clothing, food and shelter, so the arts of the world are three, viz: weaving, planting and building. The rest of the arts serve either for the purpose of perfecting the others, or for repairing injuries. Thus the spinner aids the work [69] of weaving, the tailor carries out that work to perfection, while the cloth-dresser adds beauty to the work. In the arts, there is need of iron, skins and wood, and for these many instruments are necessary. No person is able to work at all kinds of trades, but by the will of God, upon one is devolved one art and upon another two, and the whole community is made dependent, one member upon the other. When avarice, ambition and covetousness hold sway in the hearts of men, because some are not pleased to see others obtain honors, and because they do not endeavor to quell their wants, envy and hatred arise among them. Each one, dissatisfied with his own rights, plots against the property and honor of his fellows. On this account there was a necessity for three farther distinctions, viz: sovereignty, judicial authority, and jurisprudence, which contains the digest of the law. But alas ! poor and wretched man coming under the influence of all these causes, motives and instruments, spends his life in collecting wealth and lays up for himself sources of regret. And just as the pilgrim, who on his way to the Kaaba of Mecca, was engaged day and night in taking care of his camel, got separated from the caravan, and perished in the desert, so those who know not the real nature of the world and its worthlessness, and do not understand that it is the place where seed is sown for eternity, but spend all their thoughts upon it, are certainly fascinated and deceived; as the apostle of God declares. "The world is more enchanting than Harout and Marout: let men beware of it."1   After you have learned that the world is delusive, enchanting and treacherous, you need to know in what way its delusions and enchantment operate. I will, therefore, mention some things which are illustrative of the world. The world, beloved, is like an enchanter, who exhibits himself [70] to you as though he would dwell with you and would forever be at your side; while in truth this world is always upon the point of being snatched away from you, notwithstanding you are tranquilly unconscious of it. The world is like a shadow, which, while you look at it, seems fixed, although in reality, it is in motion. Life is like a running water, which is always advancing, yet yon think that it is still and permanent, and you wish to fix your abode by it. The world again is like an enchanter who performs for you acts of friendship and manifests love for yon, for the sake of winning your affections to him : but as soon as he has secured your love, he turns away his face from you and plots to destroy you....

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   The word personality is derived from the Latin, and its upper partials are in the highest degree respectable. For some odd philological reason, the Saxon equivalent of personality is hardly ever used. Which is a pity. For if it were usedused as currently as belch is used for eructationwould people make such a reverential fuss about the thing connoted as certain English-speaking philosophers, moralists and theologians have recently done? Personality, we are constantly being assured, is the highest form of reality, with which we are acquainted. But surely people would think twice about making or accepting this affirmation if, instead of personality, the word employed had been its Teutonic synonym, selfness. For selfness, though it means precisely the same, carries none of the high-class overtones that go with personality. On the contrary, its priMary meaning comes to us embedded, as it were, in discords, like the note of a cracked bell. For, as all exponents of the Perennial Philosophy have constantly insisted, mans obsessive consciousness of, and insistence on being, a separate self is the final and most formidable obstacle to the unitive knowledge of God. To be a self is, for them, the original sin, and to the to self, in feeling, will and intellect, is the final and all-inclusive virtue. It is the memory of these utterances that calls up the unfavourable overtones with which the word selfness is associated. The all too favourable overtones of personality are evoked in part by its intrinsically solemn Latinity, but also by reminiscences of what has been said about the persons of the Trinity. But the persons of the Trinity have nothing in common with the flesh-and-blood persons of our everyday acquaintancenothing, that is to say, except that indwelling Spirit, with which we ought and are intended to identify ourselves, but which most of us prefer to ignore in favour of our separate selfness. That this God-eclipsing and anti-spiritual selfness, should have been given the same name as is applied to the God who is a Spirit, is, to say the least of it, unfortunate. Like all such mistakes it is probably, in some obscure and subconscious way, voluntary and purposeful. We love our selfness; we want to be justified in our love; therefore we christen it with the same name as is applied by theologians to Father, Son and Holy Spirit.   But now thou askest me how thou mayest destroy this naked knowing and feeling of thine own being. For per-adventure thou thinkest that if it were destroyed, all other hindrances were destroyed; and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given by God, and also a full according ableness on thy part to receive this grace, this naked knowing and feeling of thy being may in nowise be destroyed. And this ableness is nought else but a strong and a deep ghostly sorrow. All men have matter of sorrow; but most specially he feeleth matter of sorrow that knoweth and feeleth that he is. All other sorrows in comparison to this be but as it were game to earnest. For he may make sorrow earnestly that knoweth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, let him make sorrow; for he hath never yet felt perfect sorrow. This sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin; and also it maketh a soul able to receive that joy, the which reaveth from a man all knowing and feeling of his being.   --   Sometimes crisis alone, without any preparatory training, is sufficient to make a man forget to be his custoMary self and become, for the time being, something quite different. Thus the most unlikely people will, under the influence of disaster, temporarily turn into heroes, martyrs, selfless labourers for the good of their fellows. Very often, too, the proximity of death produces similar results. For example, Samuel Johnson behaved in one way during almost the whole of his life and in quite another way during his last illness. The fascinatingly complex personality, in which six generations of Boswellians have taken so much delight the learned boor and glutton, the kindhearted bully, the superstitious intellectual, the convinced Christian who was a fetishist, the courageous man who was terrified of deathbecame, while he was actually dying, simple, single, serene and God-centred.   Paradoxical as it may seem, it is, for very many persons, much easier to behave selflessly in time of crisis than it is when life is taking its normal course in undisturbed tranquillity. When the going is easy, there is nothing to make us forget our precious selfness, nothing (except our own will to mortification and the knowledge of God) to distract our minds from the distractions with which we have chosen to be identified; we are at perfect liberty to wallow in our personality to our hearts content. And how we wallow! It is for this reason that all the masters of the spiritual life insist so strongly upon the importance of little things.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga   in the making, to leave out the individuality of the way and the priMary   necessity of the realization of the soul, and to extract a mythos from their

1.03 - Self-Surrender in Works - The Way of The Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   The life of the human creature, as it is ordinarily lived, is composed of a half-fixed, half-fluid mass of very imperfectly ruled thoughts, perceptions, sensations, emotions, desires, enjoyments, acts, mostly custoMary and self-repeating, in part only dynamic and self-developing, but all centred around a superficial ego. The sum of movement of these activities eventuates in an internal growth which is partly visible and operative in this life, partly a seed of progress in lives hereafter. This growth of the conscious being, an expansion, an increasing self-expression, a more and more harmonised development of his constituent members is the whole meaning and all the pith of human existence. It is for this meaningful development of consciousness by thought, will, emotion, desire, action and experience, leading in the end to a supreme divine self-discovery, that Man, the mental being, has entered into the material body. All the rest is either auxiliary and subordinate or accidental and otiose; that only matters which sustains and helps the evolution of his nature and the growth or rather the progressive unfolding and discovery of his self and spirit.   The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.

1.03 - Some Practical Aspects, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy    of sights and hearing in your soul and spirit. Do not expect immediately to see and hear in the world of soul and spirit, for all that you are doing does but contri bute to the development of your higher senses, and you will only be able to hear with soul and spirit when you possess these higher senses. Having persevered for a time in silent inner seclusion, go about your custoMary daily affairs, imprinting deeply upon your mind this thought: "Some day, when I have grown sufficiently, I shall attain that which I am destined to attain," and make no attempt to attract forcefully any of these higher powers to yourself. Every student receives these instructions at the outset. By observing them he perfects himself. If he neglects them, all his labor is in vain. But they are only difficult of achievement for the impatient and the unpersevering. No other obstacles exist save those which we ourselves place in our own path, and which can be avoided by all who really will. This point must be continually emphasized, because many people form an altogether wrong conception of the difficulties that beset the path to higher knowledge. It is easier, in a certain sense, to accomplish the first steps along this path than    p. 110

1.03 - Sympathetic Magic, #The Golden Bough, #James George Frazer, #Occultism   Thus in many parts of the world it is custoMary to put extracted   teeth in some place where they will be found by a mouse or a rat, in

1.03 - The End of the Intellect, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga   Sri Aurobindo had spent fourteen years traveling the Western path; it would take him almost as much time to travel India's path and to reach the "peak" of traditional yogic realizations, the starting-point of his own work. What is most interesting for us, however, is that Sri Aurobindo traveled this traditional path, which we may therefore consider as a preparation, outside all custoMary rules, as a freelancer,   as it were, or rather as an explorer who does not care about precautions and maps, and hence avoids many unnecessary detours simply because he has the courage to forge straight ahead. Thus, it was not in seclusion or in the lotus position or under the guidance of an enlightened Master that Sri Aurobindo undertook the journey, but just as we might do it ourselves, without any special knowledge, right in the midst of everyday life a life as busy and hectic as ours can be and all alone. Sri Aurobindo's first secret is probably a persistent refusal to cut life in two action vs. meditation, inner vs. outer, and the whole range of our false divisions; from the day he thought of yoga, he put everything into it, high and low, inside and outside, and he set out without ever looking back. Sri Aurobindo does not come to demonstrate exceptional qualities in an exceptional environment; he comes to show us what is possible for man, and to prove that the exceptional is only a normal possibility not yet mastered, just as the supernatural, as he said, is that the nature of which we have not attained or do not yet know, or the means of which we have not yet conquered.20 Ultimately, everything in this world is a matter of proper concentration; there is nothing that will not finally yield to a wellapplied concentration.

1.03 - THE ORPHAN, THE WIDOW, AND THE MOON, #Mysterium Coniunctionis, #Carl Jung, #Psychology   [26] The moment of the eclipse and mystic marriage is death on the cross. In the Middle Ages the cross was therefore logically understood as the mother. Thus in the Middle English Dispute between Mary and the Cross, the cross is a false tree that destroyed Marys fruit with a deadly drink. She laments: My sonys stepmodir I thee calle. Sancta Crux replies:   Lady, to thee I owe honour . . .

1.03 - The Phenomenon of Man, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity   VI. SUMMary   A certain law of recurrence, underlying and dominating

1.03 - The Psychic Prana, #Raja-Yoga, #Swami Vivkenanda, #unset   This Sushumna is in ordinary persons closed up at the lower extremity; no action comes through it. The Yogi proposes a practice by which it can be opened, and the nerve currents made to travel through. When a sensation is carried to a centre, the centre reacts. This reaction, in the case of automatic centres, is followed by motion; in the case of conscious centres it is followed first by perception, and secondly by motion. All perception is the reaction to action from outside. How, then, do perceptions in dreams arise? There is then no action from outside. The sensory motions, therefore, are coiled up somewhere. For instance, I see a city; the perception of that city is from the reaction to the sensations brought from outside objects comprising that city. That is to say, a certain motion in the brain molecules has been set up by the motion in the incarrying nerves, which again are set in motion by external objects in the city. Now, even after a long time I can remember the city. This memory is exactly the same phenomenon, only it is in a milder form. But whence is the action that sets up even the milder form of similar vibrations in the brain? Not certainly from the priMary sensations. Therefore it must be that the sensations are coiled up somewhere, and they, by their acting, bring out the mild reaction which we call dream perception.   Now the centre where all these residual sensations are, as it were, stored up, is called the Muladhara, the root receptacle, and the coiled-up energy of action is Kundalini, "the coiled up". It is very probable that the residual motor energy is also stored up in the same centre, as, after deep study or meditation on external objects, the part of the body where the Muladhara centre is situated (probably the sacral plexus) gets heated. Now, if this coiled-up energy be roused and made active, and then consciously made to travel up the Sushumna canal, as it acts upon centre after centre, a tremendous reaction will set in. When a minute portion of energy travels along a nerve fibre and causes reaction from centres, the perception is either dream or imagination. But when by the power of long internal meditation the vast mass of energy stored up travels along the Sushumna, and strikes the centres, the reaction is tremendous, immensely superior to the reaction of dream or imagination, immensely more intense than the reaction of sense-perception. It is super-sensuous perception. And when it reaches the metropolis of all sensations, the brain, the whole brain, as it were, reacts, and the result is the full blaze of illumination, the perception of the Self. As this Kundalini force travels from centre to centre, layer after layer of the mind, as it were, opens up, and this universe is perceived by the Yogi in its fine, or causal form. Then alone the causes of this universe, both as sensation and reaction, are known as they are, and hence comes all knowledge. The causes being known, the knowledge of the effects is sure to follow.

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism   " It is of priMary importance that the details of the Plan be Memorized. This is possibly the chief reason why in the early times the Qabalah was transmitted from mouth to ear and not in writing, for it only bears Fruit, insofar as it is first rooted in our minds. We may read of it, study it to some extent, juggle with it on paper, and so on, but Not   Until the mind itself takes on the Image of the Tree and we are able to go mentally from Branch to Branch, Cor- respondence to Correspondence, visualizing the process and thus making it a Living Tree, do we find that the Light of   --   I he passage then goes on to explain that the source or priMary Cause of all things is Keser, the first Sephirah ; the current issuing therefrom, the primeval mercurial intel- ligence, is Chokmah, the second ; and the sea itself is the   Great Mother, Binah, the third ; the seven canals referred to being the seven lower Sephiros, or Inferiors as they are called. The Qabalists postulated ten Sephiros because to   --   Triad beyond the Abyss. The three priMary or elementary colours are attri buted to the Sephiros of this second trinity ; blue to Chesed, red to Geburah, and Yellow to   Tipharas.

1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology   (trans, by Lake, I, p. 151). In pictorial representations, Mary often takes the place   of the Church.

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen   "When you consider it, present-day Zen teachers act in much the same way in guiding their students. I've seen and heard how they take young people of exceptional talent-those destined to become the very pillars and ridgepoles of our school-and with their extremely ill-advised and inopportune methods, end up turning them into something half-baked and unachieved. This is the priMary reason for the decline of our Zen school, why the Zen groves are withering away.   "Now and again, you come across superior seekers of genuine ability who are devoting themselves to hidden application and secret practice. As they continue steadily forward, accumulating merit until their efforts achieve a purity that infuses them with strength, their emotions gradually cease to arise altogether. They find themselves at an impasse, unable to move forward despite the most strenuous application. It is as though they are trapped inside an invincible enclosure of diamond-like strength, or are sitting in a bottle of purest crystal-unable to move forward, unable to retreat, they become dunces, utter blockheads.

1.043 - Decorations, #Quran, #unset, #Zen   57. And when the son of Mary was cited as an example, your people opposed.   58. They said, “Are our gods better, or he?” They cited him only for argument. In fact, they are a quarrelsome people.

1.04 - ADVICE TO HOUSEHOLDERS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   MASTER: "Now you see that the mind cannot be fixed, all of a sudden, on the formless aspect of God. It is wise to think of God with form during the priMary stages."   M: "Do you mean to suggest that one should meditate on clay images?"

1.04 - Body, Soul and Spirit, #Theosophy, #Alice Bailey, #Occultism   introduced additions to an occurrence which took place in the holy of holies of a human being, and of which the novelty alone gave permanence to such everyday surroundings." It is known that little children say to themselves, "Charles is good," "Mary wishes to have this." They speak of themselves as if of others because they have not yet become conscious of their independent existence, because the consciousness of the self is not yet born in them. Through self-consciousness man describes himself as an independent being, separate from all others, as "I." In his "I" man brings together all that he experiences as a being in body and soul. Body and soul are the carriers of the ego or "I;" in them it acts. Just as the physical body has its center in the brain, so has the soul its center in the ego. Man is aroused to sensations by impacts from without; feelings manifest themselves as the effects of the outer world; the will relates itself to the outside world in that it realizes itself in external actions. The ego as the peculiar and essential being of man remains quite invisible. Excellently, therefore, does Jean Paul call a man's recognition of his ego   p. 43

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   Every individual being, from the atom up to the most highly organized of living bodies and the most exalted of finite minds may be thought of, in Ren Gunons phrase, as a point where a ray of the primordial Godhead meets one of the differentiated, creaturely emanations of that same Godheads creative energy. The creature, as creature, may be very far from God, in the sense that it lacks the intelligence to discover the nature of the divine Ground of its being. But the creature in its eternal essenceas the meeting place of creatureliness and primordial Godheadis one of the infinite number of points where divine Reality is wholly and eternally present. Because of this, rational beings can come to the unitive knowledge of the divine Ground, non-rational and inanimate beings may reveal to rational beings the fulness of Gods presence within their material forms. The poets or the painters vision of the divine in nature, the worshippers awareness of a holy presence in the sacrament, symbol or imagethese are not entirely subjective. True, such perceptions cannot be had by all perceivers, for knowledge is a function of being; but the thing known is independent of the mode and nature of the knower. What the poet and painter see, and try to record for us, is actually there, waiting to be apprehended by anyone who has the right kind of faculties. Similarly, in the image or the sacramental object the divine Ground is wholly present. Faith and devotion prepare the worshippers mind for perceiving the ray of Godhead at its point of intersection with the particular fragment of matter before him. Incidentally, by being worshipped, such symbols become the centres of a field of force. The longings, emotions and imaginations of those who kneel and, for generations, have knelt before the shrine create, as it were, an enduring vortex in the psychic medium, so that the image lives with a secondary, inferior divine life projected on to it by its worshippers, as well as with the priMary divine life which, in common with all other animate and inanimate beings, it possesses in virtue of its relation to the divine Ground. The religious experience of sacramentalists and image worshippers may be perfectly genuine and objective; but it is not always or necessarily an experience of God or the Godhead. It may be, and perhaps in most cases it actually is, an experience of the field of force generated by the minds of past and present worshippers and projected on to the sacramental object where it sticks, so to speak, in a condition of what may be called second-hand objectivity, waiting to be perceived by minds suitably attuned to it. How desirable this kind of experience really is will have to be discussed in another section. All that need be said here is that the iconoclasts contempt for sacraments and symbols, as being nothing but mummery with stocks and stones is quite unjustified.   The workmen still in doubt what course to take,   --   Looking backwards across the carnage and the devastation, we can see that Vigny was perfectly right. None of those gay travellers, of whom Victor Hugo was the most vociferously eloquent, had the faintest notion where that first, funny little Puffing Billy was taking them. Or rather they had a very clear notion, but it happened to be entirely false. For they were convinced that Puffing Billy was hauling them at full speed towards universal peace and the brotherhood of man; while the newspapers which they were so proud of being able to read, as the train rumbled along towards its Utopian destination not more than fifty years or so away, were the guarantee that liberty and reason would soon be everywhere triumphant. Puffing Billy has now turned into a four-motored bomber loaded with white phosphorus and high explosives, and the free press is everywhere the servant of its advertisers, of a pressure group, or of the government. And yet, for some inexplicable reason, the travellers (now far from gay) still hold fast to the religion of Inevitable Progresswhich is, in the last analysis, the hope and faith (in the teeth of all human experience) that one can get something for nothing. How much saner and more realistic is the Greek view that every victory has to be paid for, and that, for some victories, the price exacted is so high Uiat it outweighs any advantage that may be obtained! Modern man no longer regards Nature as being in any sense divine and feels perfectly free to behave towards her as an overweening conqueror and tyrant. The spoils of recent technological imperialism have been enormous; but meanwhile nemesis has seen to it that we get our kicks as well as halfpence. For example, has the ability to travel in twelve hours from New York to Los Angeles given more pleasure to the human race than the dropping of bombs and fire has given pain? There is no known method of computing the amount of felicity or goodness in the world at large. What is obvious, however, is that the advantages accruing from recent technological advancesor, in Greek phraseology, from recent acts of hubris directed against Natureare generally accompanied by corresponding disadvantages, that gains in one direction entail losses in other directions, and that we never get something except for something. Whether the net result of these elaborate credit and debit operations is a genuine Progress in virtue, happiness, charity and intelligence is something we can never definitely determine. It is because the reality of Progress can never be determined that the nineteenth and twentieth centuries have had to treat it as an article of religious faith. To the exponents of the Perennial Philosophy, the question whether Progress is inevitable or even real is not a matter of priMary importance. For them, the important thing is that individual men and women should come to the unitive knowledge of the divine Ground, and what interests them in regard to the social environment is not its progressiveness or non-progressiveness (whatever those terms may mean), but the degree to which it helps or hinders individuals in their advance towards mans final end.   next chapter: 1.05 - CHARITY

1.04 - Of other imperfections which these beginners are apt to have with respect to the third sin, which is luxury., #Dark Night of the Soul, #Saint John of the Cross, #Christianity   33 [No doubt a branch of palm, olive or roseMary, blessed in church on Palm Sunday, like the English palm crosses of to-day. 'Palm Sunday' is in Spanish Domingo de ramos: 'Branch Sunday.']   2. The first cause from which they often proceed is the pleasure which human nature takes in spiritual things. For when the spirit and the sense are pleased, every part of a man is moved by that pleasure34 to delight according to its proportion and nature. For then the spirit, which is the higher part, is moved to pleasure 35 and delight in God; and the sensual nature, which is the lower part, is moved to pleasure and delight of the senses, because it cannot possess and lay hold upon aught else, and it therefore lays hold upon that which comes nearest to itself, which is the impure and sensual. Thus it comes to pass that the soul is in deep prayer with God according to the spirit, and, on the other hand, according to sense it is passively conscious, not without great displeasure, of rebellions and motions and acts of the senses, which often happens in Communion, for when the soul receives joy and comfort in this act of love, because this Lord bestows it (since it is to that end that He gives Himself), the sensual nature takes that which is its own likewise, as we have said, after its manner. Now as, after all, these two parts are combined in one individual, they ordinarily both participate in that which one of them receives, each after its manner; for, as the philosopher says, everything that is received is in the recipient after the manner of the same recipient. And thus, in these beginnings, and even when the soul has made some progress, its sensual part, being imperfect, oftentimes receives the Spirit of God with the same imperfection. Now when this sensual part is renewed by the purgation of the dark night which we shall describe, it no longer has these weaknesses; for it is no longer this part that receives aught, but rather it is itself received into the Spirit. And thus it then has everything after the manner of the Spirit.

1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset   As the Lord did not wish to deprive me of the prayer of a holy father in the same monastery, a week before my departure He took to Himself a wonderful man called Menas who occupied the second place after the superior, and had lived fifty-nine years in the community fulfilling all the various offices. On the third day after the falling asleep of this holy man, when we had performed the custoMary rites over him, suddenly the whole place where the saint was resting was filled with   fragrance. Then the great man allowed us to uncover the coffin in which he had been placed, and when this was done we all saw that fragrant myrrh was flowing like two fountains from his precious feet. Then that teacher said to all: Look! The sweat of his toils and labours have been offered as myrrh to God and truly accepted.   --   From obedience comes humility, and from humility comes dispassion; for the Lord remembered us in our humility and redeemed us from our enemies.2 Therefore nothing prevents us from saying that from obedience comes dispassion, through which the goal of humility is attained. For humility is the beginning of dispassion, as Moses is the beginning of the Law; and the daughter perfects the mother, as Mary perfects the Synagogue.   Those sick souls who try out a physician and receive help from him, and then abandon him out of preference for another before they are completely healed, deserve every punishment from God. Do not run from the hand of him who has brought you to the Lord, for you will never in your life esteem anyone like him.

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology   abundance of hope, and bountiful provision of priMary reward the peaceful land of milk and honey, in   mythical language. This is merely to say that knowledge serves the ends of life, rather than existing in and   --   I should distinguish priMary and secondary concern, even though there is no real boundary line   between them. Secondary concerns arise from the social contract, and include patriotic and other   --   PriMary concerns may be considered in four main areas: food and drink, along with related bodily   needs; sex; property (i.e. money, possessions, shelter, clothing and everything that constitutes property   in the sense of what is proper to ones own life); liberty of movement. The general object of priMary   concern is expressed in the Biblical phrase life more abundantly. In origin, priMary concerns are not   individual or social in reference so much as generic, anterior to the conflicting claims of the singular and   --   to express priMary concerns can develop only in societies where the sense of individuality has also   developed. The axioms of priMary concerns are the simplest and baldest platitudes it is possible to   formulate: that life is better than death, happiness better than misery; health better than sickness,   --   clearly their links with priMary concern stand out.... This rooting of poetic myth in priMary concern   accounts for the fact that mythical themes, as distinct from individual myths or stories, are limited in   --   that sense, that fact in itself is a sumMary of an infinite number of facts. You cant get away from the   fact, Achilles, that when you say 29 is prime, you are actually stating an infinite number of things.

1.04 - The Conditions of Esoteric Training, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy    of the teacher: "Give me your higher knowledge, but leave me my custoMary emotions, feelings, and thoughts," would be an impossible demand. In this case the gratification of curiosity and desire for knowledge would be the only motive. When pursued in such a spirit, however, higher knowledge can never be attained.   Let us now consider in turn the conditions imposed on the student. It should be emphasized that the complete fulfillment of any one of these conditions is not insisted upon, but only the corresponding effort. No one can wholly fulfill them, but everyone can start on the path toward them. It is the effort of will that matters, and the ready disposition to enter upon this path.

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga   The present essays are merely intended to raise the subject, not to exhaust it, to offer suggestions, not to establish them. The theory of Vedic religion which I shall suggest in these pages, can only be substantiated if it is supported by a clear, full, simple, natural and harmonious rendering of the Veda standing on a sound philological basis, perfectly consistent in itself and proved in hymn after hymn without any hiatus or fatal objection. Such a substantiation I shall one day place before the public. The problem of Vedic interpretation depends, in my view, on three different tests, philological, historic and psychological. If the results of these three coincide, then only can we be sure that we have understood the Veda. But to erect this Delphic tripod of interpretation is no facile undertaking. It is easy to misuse philology. I hold no philology to be sound & valid which has only discovered one or two byelaws of sound modification and for the rest depends upon imagination & licentious conjecture,identifies for instance ethos with swadha, derives uloka from urvaloka or prachetasa from prachi and on the other [hand] ignores the numerous but definitely ascertainable caprices of Pracritic detrition between the European & Sanscrit tongues or considers a number of word-identities sufficient to justify inclusion in a single group of languages. By a scientific philology I mean a science which can trace the origins, growth & structure of the Sanscrit language, discover its priMary, secondary & tertiary forms & the laws by which they develop from each other, trace intelligently the descent of every meaning of a word in Sanscrit from its original root sense, account for all similarities & identities of sense, discover the reason of unexpected divergences, trace the deviations which separated Greek & Latin from the Indian dialect, discover & define the connection of all three with the Dravidian forms of speech. Such a system of comparative philology could alone deserve to stand as a science side by side with the physical sciences and claim to speak with authority on the significance of doubtful words in the Vedic vocabulary. The development of such a science must always be a work of time & gigantic labour.   But even such a science, when completed, could not, owing to the paucity of our records be, by itself, a perfect guide. It would be necessary to discover, fix & take always into account the actual ideas, experiences and thought-atmosphere of the Vedic Rishis; for it is these things that give colour to the words of men and determine their use. The European translations represent the Vedic Rishis as cheerful semi-savages full of material ideas & longings, ceremonialists, naturalistic Pagans, poets endowed with an often gorgeous but always incoherent imagination, a rambling style and an inability either to think in connected fashion or to link their verses by that natural logic which all except children and the most rudimentary intellects observe. In the light of this conception they interpret Vedic words & evolve a meaning out of the verses. Sayana and the Indian scholars perceive in the Vedic Rishis ceremonialists & Puranists like themselves with an occasional scholastic & Vedantic bent; they interpret Vedic words and Vedic mantras accordingly. Wherever they can get words to mean priest, prayer, sacrifice, speech, rice, butter, milk, etc, they do so redundantly and decisively. It would be at least interesting to test the results of another hypothesis,that the Vedic thinkers were clear-thinking men with at least as clear an expression as ordinary poets have and at least as high ideas and as connected and logical a way of expressing themselvesallowing for the succinctness of poetical formsas is found in other religious poetry, say the Psalms or the Book of Job or St Pauls Epistles. But there is a better psychological test than any mere hypothesis. If it be found, as I hold it will be found, that a scientific & rational philological dealing with the text reveals to us poems not of mere ritual or Nature worship, but hymns full of psychological & philosophical religion expressed in relation to fixed practices & symbolic ceremonies, if we find that the common & persistent words of Veda, words such as vaja, vani, tuvi, ritam, radhas, rati, raya, rayi, uti, vahni etc,an almost endless list,are used so persistently because they expressed shades of meaning & fine psychological distinctions of great practical importance to the Vedic religion, that the Vedic gods were intelligently worshipped & the hymns intelligently constructed to express not incoherent poetical ideas but well-connected spiritual experiences,then the interpreter of Veda may test his rendering by repeating the Vedic experiences through Yoga & by testing & confirming them as a scientist tests and confirms the results of his predecessors. He may discover whether there are the same shades & distinctions, the same connections in his own psychological & spiritual experiences. If there are, he will have the psychological confirmation of his philological results.

1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism   And while on this subject of phallicism, one is obliged to refer to C. J. Jung's Psychology of the Unconscious, accord- ing to which there is a gross misunderstanding of the term sexuality. By the latter, Freud understands " love " and includes therein all those tender feelings and emotions which have had their origin in a primitive erotic source, even if now their priMary aim is entirely lost and another substituted for it. And it must also be borne in mind that the psycho-analysts themselves strictly emphasize the psychic side of sexuality and its importance besides its somatic expression.   The Sepher Yetsirah states :

1.04 - The Qabalah The Best Training for Memory, #Magick Without Tears, #Aleister Crowley, #Philosophy   Every idea soever can be, and should be, attributed to one or more of these priMary symbols; thus green, in different shades, is a quality or function of Venus, the Earth, the Sea, Libra, and others. So also abstract ideas; dishonesty means "an afflicted Mercury," generosity a good, though not always strong, Jupiter; and so on.   The Tree of Life has got to be learnt by heart; you must know it backwards, forwards, sideways, and upside down; it must become the automatic background of all your thinking. You must keep on hanging everything that comes your way upon its proper bough.

1.04 - THE RABBIT SENDS IN A LITTLE BILL, #Alice in Wonderland, #Lewis Carroll, #Fiction   "Why, Mary Ann, what _are_ you doing out here? Run home this moment and fetch me a pair of gloves and a fan! Quick, now!"   "He took me for his housemaid!" said Alice, as she ran off. "How surprised he'll be when he finds out who I am!" As she said this, she came upon a neat little house, on the door of which was a bright brass plate with the name "W. RABBIT" engraved upon it. She went in without knocking and hurried upstairs, in great fear lest she should meet the real Mary Ann and be turned out of the house before she had found the fan and gloves.   By this time, Alice had found her way into a tidy little room with a table in the window, and on it a fan and two or three pairs of tiny white kid-gloves; she took up the fan and a pair of the gloves and was just going to leave the room, when her eyes fell upon a little bottle that stood near the looking-glass. She uncorked it and put it to her lips, saying to herself, "I do hope it'll make me grow large again, for, really, I'm quite tired of being such a tiny little thing!"   --   "Mary Ann! Mary Ann!" said the voice. "Fetch me my gloves this moment!"   Then came a little pattering of feet on the stairs. Alice knew it was the Rabbit coming to look for her and she trembled till she shook the house, quite forgetting that she was now about a thousand times as large as the Rabbit and had no reason to be afraid of it.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   But, most often, the sacrifice is done unconsciously, egoistically and without knowledge or acceptance of the true meaning of the great world-rite. It is so that the vast majority of earth-creatures do it; and, when it is so done, the individual derives only a mechanical minimum of natural inevitable profit, achieves by it only a slow painful progress limited and tortured by the smallness and suffering of the ego. Only when the heart, the will and the mind of knowledge associate themselves with the law and gladly follow it, can there come the deep joy and the happy fruitfulness of divine sacrifice. The minds knowledge of the law and the hearts gladness in it culminate in the perception that it is to our own Self and Spirit and the one Self and Spirit of all that we give. And this is true even when our self-offering is still to our fellow-creatures or to lesser Powers and Principles and not yet to the Supreme. Not for the sake of the wife, says Yajnavalkya in the Upanishad, but for the sake of the Self is the wife dear to us. This in the lower sense of the individual self is the hard fact behind the coloured and passionate professions of egoistic love; but in a higher sense it is the inner significance of that love too which is not egoistic but divine. All true love and all sacrifice are in their essence Natures contradiction of the priMary egoism and its separative error; it is her attempt to turn from a necessary first fragmentation towards a recovered oneness. All unity between creatures is in its essence a self-finding, a fusion with that from which we have separated, a discovery of ones self in others.   But it is only a divine love and unity that can possess in the light what the human forms of these things seek for in the darkness. For the true unity is not merely an association and agglomeration like that of physical cells joined by a life of common interests; it is not even an emotional understanding, sympathy, solidarity or close drawing together. Only then are we really unified with those separated from us by the divisions of Nature, when we annul the division and find ourselves in that which seemed to us not ourselves. Association is a vital and physical unity; its sacrifice is that of mutual aid and concessions. Nearness, sympathy, solidarity create a mental, moral and emotional unity; theirs is a sacrifice of mutual support and mutual gratifications. But the true unity is spiritual; its sacrifice is a mutual self-giving, an interfusion of our inner substance. The law of sacrifice travels in Nature towards its culmination in this complete and unreserved self-giving; it awakens the consciousness of one common self in the giver and the object of the sacrifice. This culmination of sacrifice is the height even of human love and devotion when it tries to become divine; for there too the highest peak of love points into a heaven of complete mutual self-giving, its summit is the rapturous fusing of two souls into one.

1.04 - The Silent Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga   complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations an amalgam of many small self-repeating forces with a few major vibrations. 30 By the age of eighteen we are set, one might say, with our major vibrations established. Then the deposits of the same perpetual thing with a thousand different faces we call culture or "our" self will ceaselessly settle around this priMary structure in ever thicker layers, increasingly refined and polished. We are in fact shut in a construction, which may be like lead, without even a small opening, or as graceful as a minaret;   but whether in a granite skin or a glass statue, we are nonetheless confined, forever buzzing and repetitive. The first task of yoga is to brea the freely, to shatter that mental screen, which allows only one type of vibration to get through, in order to discover the multicolored infinity of vibrations; that is, the world and people as they really are,

1.04 - Wherefore of World?, #unset, #Arthur C Clarke, #Fiction   Still, the mind is justified in translating its first data into its own language in preference to another. And, even, this preference is forced upon it. For what has more than anything else hampered its attempt to discover the cause of the world, is the search for it in a domain alien to the minds own activities. The problem of the initial movement will always remain insoluble to it, if the data are not first translated into psychological terms. It is in its own fundamental dynamism that it must discover the priMary energy, in its own secret that it must seek for the secret of the universe.   But there is another thing which prevents it from resolving the riddle of the world, and that is the arbitrary reduction of the whole formula of being into the terms of mental knowledge. For the domain of mind, intelligence, thought, is only one domain of the universal; its reality represents only one of the forms, one of the aspects of existence. The fact of existence is not exhausted by the idea; therefore its principle cannot be defined from the sole point of view of Mind.

1.04 - Yoga and Human Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga   The animal is distinguished from man by its enslavement to the body and the vital impulses. Aany mtyu, Hunger who is Death, evolved the material world from of old, and it is the physical hunger and desire and the vital sensations and priMary emotions connected with the pra that seek to feed upon the world in the beast and in the savage man who approximates to the condition of the beast. Out of this animal state, according to European Science, man rises working out the tiger and the ape by intellectual and moral development in the social condition. If the beast has to be worked out, it is obvious that the body and the pra must be conquered, and as that conquest is more or less complete, the man is more or less evolved. The progress of mankind has been placed by many predominatingly in the development of the human intellect, and intellectual development is no doubt essential to self-conquest. The animal and the savage are bound by the body because the ideas of the animal or the ideas of the savage are mostly limited to those sensations and associations which are connected with the body. The development of intellect enables a man to find the deeper self within and partially replace what our philosophy calls the dehtmaka-buddhi, the sum of ideas and sensations which make us think of the body as ourself, by another set of ideas which reach beyond the body, and, existing for their own delight and substituting intellectual and moral satisfaction as the chief objects of life, master, if they cannot entirely silence, the clamour of the lower sensual desires. That animal ignorance which is engrossed with the cares and the pleasures of the body and the vital impulses, emotions and sensations is tamasic, the result of the predominance of the third principle of nature which leads to ignorance and inertia. That is the state of the animal and the lower forms of humanity which are called in the Purana the first or tamasic creation. This animal ignorance the development of the intellect tends to dispel and it assumes therefore an all-important place in human evolution.   But it is not only through the intellect that man rises. If the clarified intellect is not supported by purified emotions, the intellect tends to be dominated once more by the body and to put itself at its service and the lordship of the body over the whole man becomes more dangerous than in the natural state because the innocence of the natural state is lost. The power of knowledge is placed at the disposal of the senses, sattva serves tamas, the god in us becomes the slave of the brute. The disservice which scientific Materialism is unintentionally doing the world is to encourage a return to this condition; the suddenly awakened masses of men, unaccustomed to deal intellectually with ideas, able to grasp the broad attractive innovations of free thought but unable to appreciate its delicate reservations, verge towards that reeling back into the beast, that relapse into barbarism which was the condition of the Roman Empire at a high stage of material civilisation and intellectual culture and which a distinguished British statesman declared the other day to be the condition to which all Europe approached. The development of the emotions is therefore the first condition of a sound human evolution. Unless the feelings tend away from the body and the love of others takes increasingly the place of the brute love of self, there can be no progress upward. The organisation of human society tends to develop the altruistic element in man which makes for life and battles with and conquers aany mtyu. It is therefore not the struggle for life, or at least not the struggle for our own life, but the struggle for the life of others which is the most important term in evolution,for our children, for our family, for our class, for our community, for our race and nation, for humanity. An ever-enlarging self takes the place of the old narrow self which is confined to our individual mind and body, and it is this moral growth which society helps and organises.

1.052 - Yoga Practice - A Series of Positive Steps, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga   This externalised self is a peculiar self, known in Vedanta and Yogaas gaunatman an atman which is gauna, which is not priMary, but secondary. The son is a gaunatman for the father; the daughter is a gaunatman, etc. Anything that is outside us which we like, love and get attached to, which we cannot live without, with which we identify ourselves, whose welfare or woe becomes the welfare and woe of ones own self that is the gaunatman or the externalised self. It has to be subjugated, which is a part of our austerity. How do we subjugate this self? We do so by understanding the structure the pattern of the creation of this self, because the definition of Selfhood does not really apply to this peculiar condition called the externalised form of selfhood.   The Self, or the atman as we call it, is a principle of identity, indivisibility and non-externality or objectivity. It is that state of consciousness or awareness which is incapable of becoming other than what it is, and incapable of being lost under any circumstance. It cannot be loved and it cannot be hated, because it is what we are. This is what is called the Self. There is no such thing as loving the Self or hating the Self. No one loves ones Self or hates ones Self, because love and hatred are psychological functions, and every psychological function is a movement of the mind in space and time. Such a thing is impossible in respect of the Self, which is Self-identity. Thus the definition of the Self as Self-identity will not apply to this false self which is the circumstantial self, the family self, the nation self, the world self, etc., as we are accustomed to.

1.057 - Iron, #Quran, #unset, #Zen   27. Then We sent in their wake Our messengers, and followed up with Jesus son of Mary, and We gave him the Gospel, and instilled in the hearts of those who followed him compassion and mercy. But as for the monasticism which they invented—We did not ordain it for them—only to seek God’s approval. But they did not observe it with its due observance. So We gave those of them who believed their reward, but many of them are sinful.   28. O you who believe! Fear God, and believe in His Messenger: He will give you a double portion of His mercy, and will give you a light by which you walk, and will forgive you. God is Forgiving and Merciful.

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology   son of Mary, was the principium individuationis. Thus Basili-   des 81 is reported by Hippolytus as saying: ''Now Jesus became the   --   himself, for Jesus the son of Mary represents the incarnate man,   but his immediate predecessor is the second Christ, the son of   --   Third sonship Jesus the Son of Mary Body   11 9 It is in the sphere of the dark, heavy body that we must look

1.05 - Consciousness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga   During the priMary stages of evolution, the consciousness of the atom,   for example, is absorbed in its whirling, as the consciousness of a potter is absorbed in the pot he is making, oblivious to everything else,

1.05 - Hsueh Feng's Grain of Rice, #The Blue Cliff Records, #Yuanwu Keqin, #Zen   the provisional and the real. Letting go of the priMary, he sets   up the gate of the secondary meaning; if he were to cut off all

1.05 - Ritam, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga   If we suppose evil in this rik to connote or include moral evil we find Dakshina to have a share, the active energy of the viveka to take its part in the function of protection from sin which is one of the principal attributes of Varuna. It is part of the ideas of Vedanta that sin is in reality a form of ignorance and is purified out of the system by the illumination of divine knowledge. We begin to find by this sin-effacing attri bute of Varuna, prachet, uruchakshas, ptadaksha, ritasya jyotishas pati, by this sin-repelling attri bute of Dakshina, the energy of ideal discrimination, the same profound idea already anticipated in the Rigveda. The Veda abounds with confirmatory passages, of which I will quote at present one only from the hymn of Kanwa to Agni, the thirty-sixth of thisMandala. High-uplifted protect us from evil by the perception, burn utterly every devourer, phi anhaso ni ketun a. All evil is a deviation from the right & truth, from the ritam, a deviation from the self-existent truth & right of the divine or immortal nature; the lords of knowledge dwelling in the human consciousness as the prachetasah, informing its acts of consciousness which include in the ancient psychology action & feeling no less than thought & attuning them to follow spontaneously the just rhythm of the divine right & truth, deliver effectually this human & mortal nature from evil & sin. The place of Daksha & Dakshina in that action is evident; it is priMary & indispensable; for the mortal nature being full of wrong perceptions, warped impulses, evil & mixed & confused states of feeling, it is the business of the viveka to sort out the confusion & accustom the mind & heart of man to a juster, truer & purer working. The action of the other faculties of the Truth may be said to come after that of Daksha, of the viveka. In these hymns of Sunahshepa the clear physiognomy of Varuna begins to dawn upon us. He is evidently the master of right knowledge, wide, self-luminous & all-containing in the world-consciousness & in human consciousness. His physical connection with the all-containing ether,for Varuna is Uranus, the Greek Akasha, & wideness is constantly associated with him in the Veda,leads us to surmise that he may also be the master in the ideal faculty, ritam brihat, where he dwells, urukshaya, of pure infinite conscious-being out of which knowledge manifests & with which it is, ultimately, one entity   The hymns of Kanwa follow the hymns of Sunahshepa and Hiranyastupa in the order of the first Mandala. In the hymns of Kanwa we find three or four times the mention, more or less extended in sense, of the Ritam. In his first reference to it he connects it not with Varuna, Mitra or Daksha, but with Agni. That Agni whom Kanwa Medhyatithi has kindled from the truth above (or it may equally mean upon the truth as a basis or in the field of the truth) and again Thee, O Agni, the Manu has set as a light for the eternal birth; thou hast shone forth in Kanwa born from the Truth. This passage is of great importance in fixing the character & psychological functions of Agni; for our present purpose it will be sufficient to notice the expression jyotir janya shashwate which may well have an intimate connection with the ritam jyotih of an earlier hymn, & the description in connection with this puissant phrase of Agni as born from the Truth, and again [of the Truth] as a sort of field in which or from which Kanwa has drawn the light of Agni.

1.05 - The Activation of Human Energy, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity   V. SUMMary   At the same time this convergent phenomenon is also in

1.05 - The Creative Principle, #unset, #Arthur C Clarke, #Fiction   But it is not this ultimate sense which is generally given to the word, creation. Those who employ it, stop usually half way in their search after the priMary fact. They furnish the creator with a propitious chaos all ready to be put in the form he chooses and from the concourse of these two they conceive the rise of the worlds of existence.   To create, then, means in their view to make something out of something else. And if the word keeps its value, it is because that other thing, in fact, could not give birth to aught without the power which sets it at work. It is in this sense that the word is applied to the production of the artist whose mastery has alone to be reckoned, since the only importance his material has for him is the obstacle it represents. Chaos can only discharge this negative role. But it is sufficient that it should be and that the creator should utilise it for the original act to appear as an act of formation or rather of transformation antilogous to those which voluntarily or involuntarily every being is at each moment accomplishing.   --   But if we must attribute this form of relative affirmation to some power of priMary activity and of creation, we may at least discover a preliminary and fundamental antecedent in the affirmation, also creative, of the Absolute itself in which all is included.   If this Absolute escapes our thought, it is because all our contradictories become indistinguishable in its identity. It is indivisible and indiscernable unity. And nevertheless it discerns in this very unity the infinite multiplicity. It is the non-manifest which manifests itself to itself. And in its eternal objectivisation at once conscient and substantial is contained the foundation of the principle of distinction, determination, differentiation, without which things and the idea of things could not be.

1.05 - The Destiny of the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga   17:The liberation of the individual soul is therefore the keynote of the definitive divine action; it is the priMary divine necessity and the pivot on which all else turns. It is the point of Light at which the intended complete self-manifestation in the Many begins to emerge. But the liberated soul extends its perception of unity horizontally as well as vertically. Its unity with the transcendent One is incomplete without its unity with the cosmic Many. And that lateral unity translates itself by a multiplication, a reproduction of its own liberated state at other points in the Multiplicity. The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. Therefore, whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity and, - who knows? - perhaps even beyond the terrestrial consciousness. Where shall we fix the limit of that extension? Is it altogether a legend which says of the Buddha that as he stood on the threshold of Nirvana, of the Non-Being, his soul turned back and took the vow never to make the irrevocable crossing so long as there was a single being upon earth undelivered from the knot of the suffering, from the bondage of the ego?   18:But we can attain to the highest without blotting ourselves out from the cosmic extension. Brahman preserves always Its two terms of liberty within and of formation without, of expression and of freedom from the expression. We also, being That, can attain to the same divine self-possession. The harmony of the two tendencies is the condition of all life that aims at being really divine. Liberty pursued by exclusion of the thing exceeded leads along the path of negation to the refusal of that which God has accepted. Activity pursued by absorption in the act and the energy leads to an inferior affirmation and the denial of the Highest. But what God combines and synthetises, wherefore should man insist on divorcing? To be perfect as He is perfect is the condition of His integral attainment.

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology   separation from the good mother, and sacrifice of the priMary dependent relationship. Culture moulds the   maturing personality, offering knowledge but limitation at the same time, as the social world mangles   --   from ones priMary community and attaches him to another. When John the Baptist says Bring forth   fruits worthy of metanoia (Matthew 3:8) he is addressing Jews, and goes on to say that their priMary   social identity (descent from Abraham) is of no spiritual importance....   --   Franz who provided a cogent sumMary of Jungs complex alchemical ideas states:   If you read the history of the development of chemistry and particularly of physics, you will see that   --   accepted as valid? and then answered it (my sumMary): What happens has a pattern; the pattern has a   biological, even genetic, basis, which finds its expression in fantasy; such fantasy provides subject material   --   priMary assumption, that it is difficult to realize what a remarkable achievement its formalization   represented. It took thousands of years of cultural development to formulate the twin notions that empirical   --   beginning and has its [priMary existence] from all eternity, and that it too is without end and will exist in   all eternity....   --   therefore necessarily structured according to the myth of the way, the priMary archetypal manifestation of   imaginative fantasy. The alchemist worked alone, concentrating on his procedure for months and years at a   --   This is one of the most potent attractions of such rejection, and constitutes priMary motivation for the lie.   The lie, above all else, threatens the individual and the interpersonal. The lie is predicated upon the   --   Ervin, F. & Smith, M. (1986). Neurophysiological bases of the priMary emotions. In R. Plutchik & H.   Kellerman (Eds.), Emotion: Theory, research, and experience: Vol. 3. Biological foundations of emotion   --   This brief description is a sumMary of (isomorphic) information contained in the writings of Carl Jung (particularly   in Jung, C.G. (1967a); Joseph Campbell (particularly in Campbell, J. (1987); and Campbell, J. (1968); Northrop Frye   --   Joseph and Mary, and his return from there, Matthew (2:15) says, fulfills the prophecy of Hosea (11:1) I called my   son out of Egypt, where the reference is quite explicitly to Israel. The names Mary and Joseph recall the Miriam   who was the sister of Moses and the Joseph who led the family of Israel into Egypt. The third Sura of the Koran   appears to be identifying Miriam and Mary; Christian commentators on the Koran naturally say this is ridiculous,   but from the purely typological point of view from which the Koran is speaking, the identification makes good   --   word, hence when the Virgin Mary is told to call her child Jesus or Joshua, the typological meaning is that the reign   of the law is over, and the assault on the Promised Land has begun (Matthew 1:21). [Frye, N. (1982). pp. 169-172].   --   For the custoMary sign would surely have opposed me had I been going to evil and not to good. [Plato, in   Hutchins, R.M. (1952), pp. 210-211].   --   see, for example, The Gospel of Mary, in Robinson, J.R. (Ed.). (1988). p. 527.   657

1.05 - The Magical Control of the Weather, #The Golden Bough, #James George Frazer, #Occultism   Macedonia, when a drought has lasted a long time, it is custoMary   to send a procession of children round to all the wells and springs   --   custoMary for the relations of a deceased person to disinter his   bones a year after burial, burn them, and scatter the ashes to the

1.05 - Vishnu as Brahma creates the world, #Vishnu Purana, #Vyasa, #Hinduism   I have thus explained to you, excellent Muni, six[8] creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmā[9]. The second was that of the rudimental principles (Tanmātras), thence termed the elemental creation (Bhūta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindrīyaka). These three were the Prākrita creations, the developements of indiscrete nature, preceded by the indiscrete principle[10]. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Ūrddhasrotas creation, or that of the divinities. The creation of the Arvāksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness[11]. Of these creations, five are secondary, and three are priMary[12]. But there is a ninth, the Kaumāra creation, which is both priMary and secondary[13]. These are the nine creations of the great progenitor of all, and, both as priMary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear?   MAITREYA. Thou hast briefly related to me, Muni, the creation of the gods and other beings: I am desirous, chief of sages, to hear from thee a more ample account of their creation.   --   kṣipya is not 'repandant,' but 'restraining;' and Tiṣṭhatah being in the dual number, relates of course to only two of the series. The correct rendering is, 'These seven (Prajāpatis) created progeny, and so did Rudra; but Skanda and Sanatkumāra, restraining their power, abstained (from creation).' So the commentator: ###. These sages, however, live as long as Brahmā, and they are only created by him in the first Kalpa, although their generation is very commonly, but inconsistently, introduced in the Vārāha or Pādma Kalpas. This creation, says the text, is both priMary (Prākrita) and secondary (Vaikrita). It is the latter, according to the commentator, as regards the origin of these saints from Brahmā: it is the former as affects Rudra, who, though proceeding from Brahmā, in a certain form was in essence equally an immediate production of the first principle. These notions, the birth of Rudra and the saints, seem to have been borrowed from the Saivas, and to have been awkwardly engrafted upon the Vaiṣṇava system. Sanatkumāra and his brethren are always described in the Saiva Purāṇas as Yogis: as the Kūrma, after enumerating them, adds, 'These five, oh Brahmans, were Yogis, p. 39 who acquired entire exemption from passion:' and the Hari Vaṃśa, although rather Vaiṣṇava than Saiva, observes, that the Yogis celebrate these six, along with Kapila, in Yoga works. The idea seems to have been amplified also in the Saiva works; for the Li   ga P. describes the repeated birth of Śiva, or Vāmadeva, as a Kumāra, or boy, from Brahmā, in each Kalpa, who again becomes four. Thus in the twenty-ninth Kalpa Swetalohita is the Kumāra, and he becomes Sananda, Nandana, Viswananda, Upanandana; all of a white complexion: in the thirtieth the Kumāra becomes Virajas, Vivāhu, Visoka, Vīswabhāvana; all of a red colour: in the thirty-first he becomes four youths of a yellow colour: and in the thirty-second the four Kumāras were black. All these are, no doubt, comparatively recent additions to the original notion of the birth of Rudra and the Kumāras; itself obviously a sectarial innovation upon the primitive doctrine of the birth of the Prajāpatis, or will-born sons of Brahmā.

1.061 - Column, #Quran, #unset, #Zen   6. And when Jesus son of Mary said, “O Children of Israel, I am God’s Messenger to you, confirming what preceded me of the Torah, and announcing good news of a messenger who will come after me, whose name is Ahmad.” But when he showed them the miracles, they said, “This is obvious sorcery.”   7. And who is a greater wrongdoer than he who attributes falsehoods to God, when he is being invited to Islam? God does not guide the wrongdoing people.   --   14. O you who believe! Be supporters of God, as Jesus son of Mary said to the disciples, “Who are my supporters towards God?” The disciples said, “We are God's supporters.” So a group of the Children of Israel believed, while another group disbelieved. We supported those who believed against their foe, so they became dominant.

1.066 - Prohibition, #Quran, #unset, #Zen   12. And Mary, the daughter of Imran, who guarded her womb, and so We breathed into her of Our Spirit; and she believed in the truth of her Lord’s Words and His Books, and was one of the devout.

1.06 - Agni and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga   (the Greek kratos) effective of action. Psychologically this power effective of action is the will. The word may also mean mind or intellect and Sayana admits thought or knowledge as a possible sense for kratu. Sravas means literally hearing and from this priMary significance is derived its secondary sense, "fame". But, psychologically, the idea of hearing leads up in Sanskrit to another sense which we find in sravan.a, sruti, sruta, - revealed knowledge, the knowledge which comes by inspiration. Dr.s.t.i and sruti, sight and hearing, revelation and inspiration are the two chief powers of that supra-mental faculty which belongs to the old Vedic idea of the Truth, the Ritam. The word sravas is not recognised by the lexicographers in this sense, but it is accepted in the sense of a hymn, - the inspired word of the   Veda. This indicates clearly that at one time it conveyed the idea of inspiration or of something inspired, whether word or knowledge. This significance, then, we are entitled to give it, provisionally at least, in the present passage; for the other sense of fame is entirely incoherent and meaningless in the context.

1.06 - A Summary of my Phenomenological View of the World, #Let Me Explain, #Pierre Teilhard de Chardin, #Christianity   object:1.06 - A SumMary of my Phenomenological View of the World   author class:Pierre Teilhard de Chardin   --   A SumMary of my Phenomenological   View of the World   --   Note: this fifth section is more properly a sumMary of the apologetical   dialectic presented in Part 2, where it will accordingly reappear (see p.

1.06 - Being Human and the Copernican Principle, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga   4. Science can only work with the priMary qualities of   things: extension, motion, and mass. Secondary qualities, like   colour, scent or taste, are effects of the priMary qualities.   This principle illustrates clearly how the scientific meth   --   well suited to the world in which we live. 33 (Mary and   John Gribbin)   --   33 Mary and John Gribbin: Being Human, p. 119.   34 Translation E.H. Winfield, 1898.b e ing human an d the cope r nican princi ple

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   What follows is an account of the intellectual mortifications which must be practised by those whose priMary concern is with the knowledge of the Godhead in the interior heights of the soul.   Happy is the man who, by continually effacing all images and through introversion and the lifting up of his mind to God, at last forgets and leaves behind all such hindrances. For by such means only, he operates inwardly, with his naked, pure, simple intellect and affections, about the most pure and simple object, God. Therefore see that thy whole exercise about God within thee may depend wholly and only on that naked intellect, affection and will. For indeed, this exercise cannot be discharged by any bodily organ, or by the external senses, but only by that which constitutes the essence of manunderstanding and love. If, therefore, thou desirest a safe stair and short path to arrive at the end of true bliss, then, with an intent mind, earnestly desire and aspire after continual cleanness of heart and purity of mind. Add to this a constant calm and tranquillity of the senses, and a recollecting of the affections of the heart, continually fixing them above. Work to simplify the heart, that being immovable and at peace from any invading vain phantasms, thou mayest always stand fast in the Lord within thee, to that degree as if thy soul had already entered the always present now of eternity that is, the state of the deity. To mount to God is to enter into oneself. For he who so mounts and enters and goes above and beyond himself, he truly mounts up to God. The mind must then raise itself above itself and say, He who above all I need is above all I know. And so carried into the darkness of the mind, gathering itself into that all-sufficient good, it learns to stay at home and with its whole affection it cleaves and becomes habitually fixed in the supreme good within. Thus continue, until thou becomest immutable and dost arrive at that true life which is God Himself, perpetually, without any vicissitude of space or time, reposing in that inward quiet and secret mansion of the deity.

1.06 - The Desire to be, #unset, #Arthur C Clarke, #Fiction   If the secret of the being is concealed at once in his absolute conditionment and in his relative affirmation, it is in the latter first that he must seek for it. It is by scrutinising its priMary data that we shall succeed, perhaps, in perceiving through and behind them the final reason of his existence, the cause of his cause. It is by reaching down to his roots that we shall discover the profundities of that antecedent, not previous in time but permanent, to which Knowledge gives the name of Unknowable.   For the secret of the being is within him.   --   Desire is more than force, for it is force directed towards an end, it is the unconscious will that no reason governs, the priMary, spontaneous, formidable affirmation of that which wills to be. It dwells in all that lives and its power is already active in all that seems not to be alive.   From the obscurest affinity to the supreme aspiration of the spirit, in the apparent inertia of bodies as in the irresistible impulsion of the thoughts, desire is the principle, the hidden spring, the essence of all that is and even of all that is not yet but will be.   --   And in relation to each other individual beings resemble in their principle obscure and blind tendencies, priMary forces which are ignorant of all that is not their own direction and have no cause of existence except their own impulsion, no consciousness except that of their rectilinear movement.   For the consciousness of the universal to awaken in them, the slow progress of objective sensibility is needed, effected by the opposing violence of their brutal affirmations, by the incessant shock of their mutual action and reaction.

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology   originated in Egypt. Mary says to Jesus:   When thou wert a child, before the spirit had descended upon thee,   --   60 [Although Mary's Immaculate Conception was declared de fide by Pope   Pius IX in 1854, by the bull Ineffabilis Deus, her Assumption was not defined as   --   Mary: If the ordainers of the nativity find Heimarmene and the Sphere turned   to the left in accordance with their first circulation, then their words will be

1.06 - The Three Schools of Magick 1, #Magick Without Tears, #Aleister Crowley, #Philosophy   It is custoMary to describe these three Schools as Yellow, Black, and White. The first thing necessary is to warn the reader that they must by no means be confounded with racial distinctions of colour; and they correspond still less with conventional symbols such as yellow caps, yellow robes, black magick, white witchcraft, and the like. The danger is only the greater that these analogies are often as alluring as the prove on examination to be misleading.   These Schools represent three perfectly distinct and contrary theories of the Universe, and, therefore, practices of spiritual science. The magical formula of each is as precise as a theorem of trigonometry. Each assumes as fundamental a certain law of Nature, and the subject is complicated by the fact that each School, in a certain sense, admits the formul of the other two. It merely regards them as in some way incomplete, secondary, or illusory. Now, as will be seen later, the Yellow School stand aloof from the other two by the nature of its postulates. But the Black School and the White are always more or less in active conflict; and it is because just at this moment that conflict is approaching a climax that it is necessary to write this essay. The adepts of the White School consider the present danger to mankind so great that they are prepared to abandon their traditional policy of silence, in order to enlist in their ranks the profane of every nation.   --   We must quote a passage from one of the most important of these documents. The doctrine is conveyed, as is custoMary among Initiates, in the form of a parable. Those who have attained even a mediocre degree of enlightenment are aware that the crude belief of the faithful, and the crude infidelity of the scoffer, with regard to matters of fact, are merely childish. Every incident in Nature, true or false, possesses a spiritual significance. It is this significance, and only this significance, that possesses any philosophical value to the Initiate.   The orthodox need not be shocked, and the enlightened need not be contemptuous, to learn that the passage which we are about to quote, is a parable based on the least decorous of the Biblical legends which refer to Noah.[7] It simply captures for its own purposes the convenience of Scripture.

1.07 - Bridge across the Afterlife, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga   Mary. She is the One who became Two the active Brah-   man from eternity divided into Ishwara and Shakti, Puru-   --   [who gives shape to him in his manifestation Isis, Mary];   And it is he who is my father and my lord.

1.07 - Cybernetics and Psychopathology, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics   priMary injuries.   In a system containing a large number of neurons, circular

1.07 - Incarnate Human Gods, #The Golden Bough, #James George Frazer, #Occultism   each other was custoMary among the Albigenses, and is noticed   hundreds of times in the records of the Inquisition at Toulouse in

1.07 - Medicine and Psycho therapy, #The Practice of Psycho therapy, #Carl Jung, #Psychology   We begin with the anamnesis, as is custoMary in medicine in general and psychiatry in particular that is to say, we try to piece together the   historical facts of the case as flawlessly as possible. The psycho therapist,

1.07 - Production of the mind-born sons of Brahma, #Vishnu Purana, #Vyasa, #Hinduism   Madhusūdana, whose essence is incomprehensible, in the forms of these (patriarchs and Manus), is the author of the uninterrupted vicissitudes of creation, preservation, and destruction. The dissolution of all things is of four kinds; Naimittika, 'occasional;' Prākritika, 'elemental;' Atyantika, 'absolute;' Nitya, 'perpetual[15]: The first, also termed the Brāhma dissolution, occurs when the sovereign of the world reclines in sleep. In the second, the mundane egg resolves into the priMary element, from whence it was derived. Absolute non-existence of the world is the absorption of the sage, through knowledge, into supreme spirit. Perpetual destruction is the constant disappearance, day and night, of all that are born. The productions of Prakriti form the creation that is termed the elemental (Prākrita). That which ensues after a (minor) dissolution is called ephemeral creation: and the daily generation of living things is termed, by those who are versed in the Purāṇas, constant creation. In this manner the mighty Viṣṇu, whose essence is the elements, abides in all bodies, and brings about production, existence, and dissolution. The faculties of Viṣṇu to create, to preserve, and to destroy, operate successively, Maitreya, in all corporeal beings and at all seasons; and he who frees himself from the influence of these three faculties, which are essentially composed of the three qualities (goodness, foulness, and darkness), goes to the supreme sphere, from whence he never again returns. ootnotes and references:   [1]: It is not clear which of the previous narratives is here referred to, but it seems most probable that the account in p. 35, 36. is intended.

1.07 - Raja-Yoga in Brief, #Raja-Yoga, #Swami Vivkenanda, #unset   The following is a sumMary of Rja-Yoga freely translated from the Kurma-Purna.   The fire of Yoga burns the cage of sin that is around a man. Knowledge becomes purified and Nirvna is directly obtained. From Yoga comes knowledge; knowledge again helps the Yogi. He who combines in himself both Yoga and knowledge, with him the Lord is pleased. Those that practice Mahyoga, either once a day, or twice a day, or thrice, or always, know them to be gods. Yoga is divided into two parts. One is called Abhva, and the other, Mahayoga. Where one's self is meditated upon as zero, and bereft of quality, that is called Abhava. That in which one sees the self as full of bliss and bereft of all impurities, and one with God, is called Mahayoga. The Yogi, by each one, realises his Self. The other Yogas that we read and hear of, do not deserve to be ranked with the excellent Mahayoga in which the Yogi finds himself and the whole universe as God. This is the highest of all Yogas.

1.07 - Standards of Conduct and Spiritual Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   11:In itself this seemingly larger and overriding law is no more than an extension of the vital and animal principle that governs the individual elementary man; it is the law of the pack or herd. The individual identifies partially his life with the life of a certain number of other individuals with whom he is associated by birth, choice or circumstance. And since the existence of the group is necessary for his own existence and satisfaction, in time, if not from the first, its preservation, the fulfilment of its needs and the satisfaction of its collective notions, desires, habits of living, without which it would not hold together, must come to take a priMary place. The satisfaction of personal idea and feeling, need and desire, propensity and habit has to be constantly subordinated, by the necessity of the situation and not from any moral or altruistic motive, to the satisfaction of the ideas and feelings, needs and desires, propensities and habits, not of this or that other individual or number of individuals, but of the society as a whole. This social need is the obscure matrix of morality and of man's ethical impulse.   12:It is not actually known that in any primitive times man lived to himself or with only his mate as do some of the animals. All record of him shows him to us as a social animal, not an isolated body and spirit. The law of the pack has always overridden his individual law of self-development; he seems always to have been born, to have lived, to have been formed as a unit in a mass. But logically and naturally from the psychological viewpoint the law of personal need and desire is priMary, the social law comes in as a secondary and usurping power. Man has in him two distinct master impulses, the individualistic and the communal, a personal life and a social life, a personal motive of conduct and a social motive of conduct. The possibility of their opposition and the attempt to find their equation lie at the very roots of human civilisation and persist in other figures when he has passed beyond the vital animal into a highly individualised mental and spiritual progress.   13:The existence of a social law external to the individual is at different times a considerable advantage and a heavy disadvantage to the development of the divine in man. It is an advantage at first when man is crude and incapable of selfcontrol and self-finding, because it erects a power other than that of his personal egoism through which that egoism may be induced or compelled to moderate its savage demands, to discipline its irrational and often violent movements and even to lose itself sometimes in a larger and less personal egoism. It is a disadvantage to the adult spirit ready to transcend the human formula because it is an external standard which seeks to impose itself on him from outside, and the condition of his perfection is that he shall grow from within and in an increasing freedom, not by the suppression but by the transcendence of his perfected individuality, not any longer by a law imposed on him that trains and disciplines his members but by the soul from within breaking through all previous forms to possess with its light and transmute his members.   14:In the conflict of the claims of society with the claims of the individual two ideal and absolute solutions confront one another. There is the demand of the group that the individual should subordinate himself more or less completely or even lose his independent existence in the community, - the smaller must be immolated or self-offered to the larger unit. He must accept the need of the society as his own need, the desire of the society as his own desire; he must live not for himself but for the tribe, clan, commune or nation of which he is a member. The ideal and absolute solution from the individual's standpoint would be a society that existed not for itself, for its all-overriding collective purpose, but for the good of the individual and his fulfilment, for the greater and more perfect life of all its members. Representing as far as possible his best self and helping him to realise it, it would respect the freedom of each of its members and maintain itself not by law and force but by the free and spontaneous consent of its constituent persons. An ideal society of either kind does not exist anywhere and would be most difficult to create, more difficult still to keep in precarious existence so long as individual man clings to his egoism as the priMary motive of existence. A general but not complete domination of the society over the individual is the easier way and it is the system that Nature from the first instinctively adopts and keeps in equilibrium by rigorous law, compelling custom and a careful indoctrination of the still subservient and ill-developed intelligence of the human creature.   15:In primitive societies the individual life is submitted to rigid and immobile communal custom and rule; this is the ancient and would-be eternal law of the human pack that tries always to masquerade as the everlasting decree of the Imperishable, es.a dharmah. sanatanah.. And the ideal is not dead in the human mind; the most recent trend of human progress is to establish an enlarged and sumptuous edition of this ancient turn of collective living towards the enslavement of the human spirit. There is here a serious danger to the integral development of a greater truth upon earth and a greater life. For the desires and free seekings of the individual, however egoistic, however false or perverted they may be in their immediate form, contain in their obscure shell the seed of a development necessary to the whole; his searchings and stumblings have behind them a force that has to be kept and transmuted into the image of the divine ideal. That force needs to be enlightened and trained but must not be suppressed or harnessed exclusively to society's heavy cartwheels. Individualism is as necessary to the final perfection as the power behind the group-spirit; the stifling of the individual may well be the stifling of the god in man. And in the present balance of humanity there is seldom any real danger of exaggerated individualism breaking up the social integer. There is continually a danger that the exaggerated pressure of the social mass by its heavy unenlightened mechanical weight may suppress or unduly discourage the free development of the individual spirit. For man in the individual can be more easily enlightened, conscious, open to clear influences; man in the mass is still obscure, halfconscious, ruled by universal forces that escape its mastery and its knowledge.

1.07 - The Ego and the Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga   8:It is not very easy for the custoMary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances. We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration, - Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. His imagination, his religious aspirations may hold that end before him; but when his reason asserts itself, rejecting imagination and transcendent intuition, he puts it by as a brilliant superstition contrary to the hard facts of the material universe. It becomes then only his inspiring vision of the impossible. All that is possible is a conditioned, limited and precarious knowledge, happiness, power and good.   9:Yet in the principle of reason itself there is the assertion of a Transcendence. For reason is in its whole aim and essence the pursuit of Knowledge, the pursuit, that is to say, of Truth by the elimination of error. Its view, its aim is not that of a passage from a greater to a lesser error, but it supposes a positive, pre-existent Truth towards which through the dualities of right knowledge and wrong knowledge we can progressively move. If our reason has not the same instinctive certitude with regard to the other aspirations of humanity, it is because it lacks the same essential illumination inherent in its own positive activity. We can just conceive of a positive or absolute realisation of happiness, because the heart to which that instinct for happiness belongs has its own form of certitude, is capable of faith, and because our minds can envisage the elimination of unsatisfied want which is the apparent cause of suffering. But how shall we conceive of the elimination of pain from nervous sensation or of death from the life of the body? Yet the rejection of pain is a sovereign instinct of the sensations, the rejection of death a dominant claim inherent in the essence of our vitality. But these things present themselves to our reason as instinctive aspirations, not as realisable potentialities.

1.07 - The Ideal Law of Social Development, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   True, his life and growth are for the sake of the world, but he can help the world by his life and growth only in proportion as he can be more and more freely and widely his own real self. True, he has to use the ideals, disciplines, systems of cooperation which he finds upon his path; but he can only use them well, in their right way and to their right purpose if they are to his life means towards something beyond them and not burdens to be borne by him for their own sake or despotic controls to be obeyed by him as their slave or subject; for though laws and disciplines strive to be the tyrants of the human soul, their only purpose is to be its instruments and servants and when their use is over they have to be rejected and broken. True it is, too, that he has to gather in his material from the minds and lives of his fellow-men around him and to make the most of the experience of humanitys past ages and not confine himself in a narrow mentality; but this he can only do successfully by making all this his own through assimilation of it to the principle of his own nature and through its subservience to the forward call of his enlarging future. The liberty claimed by the struggling human mind for the individual is no mere egoistic challenge and revolt, however egoistically or with one-sided exaggeration and misapplication it may sometimes be advanced; it is the divine instinct within him, the law of the Self, its claim to have room and the one priMary condition for its natural self-unfolding.   Individual man belongs not only to humanity in general, his nature is not only a variation of human nature in general, but he belongs also to his race-type, his class-type, his mental, vital, physical, spiritual type in which he resembles some, differs from others. According to these affinities he tends to group himself in Churches, sects, communities, classes, coteries, associations whose life he helps, and by them he enriches the life of the large economic, social and political group or society to which he belongs. In modern times this society is the nation. By his enrichment of the national life, though not in that way only, he helps the total life of humanity. But it must be noted that he is not limited and cannot be limited by any of these groupings; he is not merely the noble, merchant, warrior, priest, scholar, artist, cultivator or artisan, not merely the religionist or the worldling or the politician. Nor can he be limited by his nationality; he is not merely the Englishman or the Frenchman, the Japanese or the Indian; if by a part of himself he belongs to the nation, by another he exceeds it and belongs to humanity. And even there is a part of him, the greatest, which is not limited by humanity; he belongs by it to God and to the world of all beings and to the godheads of the future. He has indeed the tendency of self-limitation and subjection to his environment and group, but he has also the equally necessary tendency of expansion and transcendence of environment and groupings. The individual animal is dominated entirely by his type, subordinated to his group when he does group himself; individual man has already begun to share something of the infinity, complexity, free variation of the Self we see manifested in the world. Or at least he has it in possibility even if there be as yet no sign of it in his organised surface nature. There is here no principle of a mere shapeless fluidity; it is the tendency to enrich himself with the largest possible material constantly brought in, constantly assimilated and changed by the law of his individual nature into stuff of his growth and divine expansion.

1.07 - The Primary Data of Being, #unset, #Arthur C Clarke, #Fiction   object:1.07 - The PriMary Data of Being   class:The Wherefore of the Worlds   --   The PriMary Data of Being   15th February 1915

1.07 - The Three Schools of Magick 2, #Magick Without Tears, #Aleister Crowley, #Philosophy   The Black School of Magick, which must by no means be confused with the School of Black Magick or Sorcery, which latter is a perversion of the White tradition, is distinguished fundamentally from the Yellow School in that it considers the Universe not as neutral, but as definitely a curse. Its priMary theorem is the "First Noble Truth" of the Buddha "Everything is Sorrow." In the primitive classics of this School the idea of sorrow is confused with that of sin. (This idea of universal lamentation is presumably responsible for the choice of black as its symbolic colour. And yet? Is not white the Chinese hue of mourning?)   The analysis of the philosophers of this School refers every phenomenon to the category of sorrow. It is quite useless to point out to them that certain events are accompanied with joy: they continue their ruthless calculations, and prove to your satisfaction, or rather dissatisfaction, that the more apparently pleasant an event is, the more malignantly deceptive is its fascination. There is only one way of escape even conceivable, and this way is quite simple, annihilation. (Shallow critics of Buddhism have wasted a great deal of stupid ingenuity on trying to make out that Nirvana or Nibbana means something different from what etymology, tradition and the evidence of the Classics combine to define it. The word means, quite simply, cessation: and it stands to reason that, if everything is sorrow, the only thing which is not sorrow is nothing, and that therefore to escape from sorrow is the attainment of nothingness.)

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   What follows is a sumMary by an eminent scholar of the Indian doctrines concerning jnana, the liberating knowledge of Brahman or the divine Ground.   Jnana is eternal, is general, is necessary and is not a personal knowledge of this man or that man. It is there, as knowledge in the Atman itself, and lies there hidden under all avidya (ignorance)irremovable, though it may be obscured, unprovable, because self-evident, needing no proof, because itself giving to all proof the ground of possibility. These sentences come near to Eckharts knowledge and to the teaching of Augustine on the Eternal Truth in the soul which, itself immediately certain, is the ground of all certainty and is a possession, not of A or B, but of the soul.

1.08 - Civilisation and Barbarism, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   The time is passing away, permanentlylet us hope for this cycle of civilisation, when the entire identification of the self with the body and the physical life was possible for the general consciousness of the race. That is the priMary characteristic of complete barbarism. To take the body and the physical life as the one thing important, to judge manhood by the physical strength, development and prowess, to be at the mercy of the instincts which rise out of the physical inconscient, to despise knowledge as a weakness and inferiority or look on it as a peculiarity and no necessary part of the conception of manhood, this is the mentality of the barbarian. It tends to reappear in the human being in the atavistic period of boyhood,when, be it noted, the development of the body is of the greatest importance,but to the adult man in civilised humanity it is ceasing to be possible. For, in the first place, by the stress of modern life even the vital attitude of the race is changing. Man is ceasing to be so much of a physical and becoming much more of a vital and economic animal. Not that he excludes or is intended to exclude the body and its development or the right maintenance of and respect for the animal being and its excellences from his idea of life; the excellence of the body, its health, its soundness, its vigour and harmonious development are necessary to a perfect manhood and are occupying attention in a better and more intelligent way than before. But the first rank in importance can no longer be given to the body, much less that entire predominance assigned to it in the mentality of the barbarian.   Moreover, although man has not yet really heard and understood the message of the sages,know thyself, he has accepted the message of the thinker, educate thyself, and, what is more, he has understood that the possession of education imposes on him the duty of imparting his knowledge to others. The idea of the necessity of general education means the recognition by the race that the mind and not the life and the body are the man and that without the development of the mind he does not possess his true manhood. The idea of education is still primarily that of intelligence and mental capacity and knowledge of the world and things, but secondarily also of moral training and, though as yet very imperfectly, of the development of the aesthetic faculties. The intelligent thinking being, moralised, controlling his instincts and emotions by his will and his reason, acquainted with all that he should know of the world and his past, capable of organising intelligently by that knowledge his social and economic life, ordering rightly his bodily habits and physical being, this is the conception that now governs civilised humanity. It is, in essence, a return to and a larger development of the old Hellenic ideal, with a greater stress on capacity and utility and a very diminished stress on beauty and refinement. We may suppose, however, that this is only a passing phase; the lost elements are bound to recover their importance as soon as the commercial period of modern progress has been overpassed, and with that recovery, not yet in sight but inevitable, we shall have all the proper elements for the development of man as a mental being.

1.08 - Independence from the Physical, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga   but it is still there, underneath, muttering on all by itself; only the din of our custoMary existence keeps us from hearing it. Once the thinking and vital minds have been silenced, however, we do detect its presence, and then we realize how terribly unyielding it is. And it is too stupid to be open to reason. Yet, ultimately, it will have to yield,   because just as the thinking mind is an obstacle to the widening of our mental consciousness and the vital mind is an obstacle to the universalization of our vital consciousness, the physical mind puts up a massive wall against the expansion of our physical consciousness,   --   independent of illnesses, and, to a large extent, independent of food and sleep, once it has discovered the inexhaustible reservoir of the great Force of Life; it can even be independent of the body. When the current of consciousness-force in us is sufficiently individualized, we find that we can detach it not only from the senses and the objects of the senses, but also from the body. First in our meditations, which are the priMary training ground prior to natural mastery, we observe that 93   Letters on Yoga, 22:314

1.08 - Information, Language, and Society, #Cybernetics, or Control and Communication in the Animal and the Machine, #Norbert Wiener, #Cybernetics   priMary ones. This is aided by the very elaboration and the con-   sequent expense of the means themselves. The country paper

1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology   secondary thing has been made the priMary thing. Then the individual is   cheated of his rightful destiny and two thousand years of Christian

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   In the West, the traditional Catholic classification of human beings is based upon the Gospel anecdote of Martha and Mary. The way of Martha is the way of salvation through action, the way of Mary is the way through contemplation. Following Aristotle, who in this as in many other matters was in accord with the Perennial Philosophy, Catholic thinkers have regarded contemplation (the highest term of which is the unitive knowledge of the Godhead) as mans final end, and therefore have always held that Marys was indeed the better way.   Significantly enough, it is in essentially similar terms that Dr. Radin classifies and (by implication) evaluates primitive human beings in so far as they are philosophers and religious devotees. For him there is no doubt that the higher monotheistic forms of primitive religion are created (or should one rather say, with Plato, discovered?) by people belonging to the first of the two great psycho-physical classes of human beings the men of thought. To those belonging to the other class, the men of action, is due the creation or discovery of the lower, unphilosophical, polytheistic kinds of religion.   This simple dichotomy is a classification of human differences that is valid so far as it goes. But like all such dichotomies, whether physical (like Hippocrates division of humanity into those of phthisic and those of apoplectic habit) or psychological (like Jungs classification in terms of introvert and extravert), this grouping of the religious into those who think and those who act, those who follow the way of Martha and those who follow the way of Mary, is inadequate to the facts. And of course no director of souls, no head of a religious organization, is ever, in actual practice, content with this all too simple system. Underlying the best Catholic writing on prayer and the best Catholic practice in the matter of recognizing vocations and assigning duties, we sense the existence of an implicit and unformulated classification of human differences more complete and more realistic than the explicit dichotomy of action and contemplation.   In Hindu thought the outlines of this completer and more adequate classification are clearly indicated. The ways leading to the delivering union with God are not two, but three the way of works, the way of knowledge and the way of devotion. In the Bhagavad Gita Sri Krishna instructs Arjuna in all three pathsliberation through action without attachment; liberation through knowledge of the Self and the Absolute Ground of all being with which it is identical; and liberation through intense devotion to the personal God or the divine incarnation.   --   But there is also the way of Mary.   Freed from passion, fear and anger, absorbed in Me, taking refuge in Me, and purified by the fires of Knowledge, many have become one with my Being.   --   With cerebrotonia, the temperament that is correlated with ectomorphic physique, we leave the genial world of Pickwick, the strenuously competitive world of Hotspur, and pass into an entirely different and somewhat disquieting kind of universe that of Hamlet and Ivan Karamazov. The extreme cerebrotonic is the over-alert, over-sensitive introvert, who is more concerned with what goes on behind his eyeswith the constructions of thought and imagination, with the variations of feeling and consciousness than with that external world, to which, in their different ways, the viscerotonic and the somatotonic pay their priMary attention and allegiance. Cerebrotonics have little or no desire to dominate, nor do they feel the viscerotonics indiscriminate liking for people as people; on the contrary they want to live and let live, and their passion for privacy is intense. Solitary confinement, the most terrible punishment that can be inflicted on the soft, round, genial person, is, for the cerebrotonic, no punishment at all. For him the ultimate horror is the boarding school and the barracks. In company cerebrotonics are nervous and shy, tensely inhibited and unpredictably moody. (It is a significant fact that no extreme cerebrotonic has ever been a good actor or actress.) Cerebrotonics hate to slam doors or raise their voices, and suffer acutely from the unrestrained bellowing and trampling of the somatotonic. Their manner is restrained, and when it comes to expressing their feelings they are extremely reserved. The emotional gush of the viscerotonic strikes them as offensively shallow and even insincere, nor have they any patience with viscerotonic ceremoniousness and love of luxury and magnificence. They do not easily form habits and find it hard to adapt their lives to the routines, which come so naturally to somatotonics. Owing to their over-sensitiveness, cerebrotonics are often extremely, almost insanely sexual; but they are hardly ever tempted to take to drink for alcohol, which heightens the natural aggressiveness of the somatotonic and increases the relaxed amiability of the viscerotonic, merely makes them feel ill and depressed. Each in his own way, the viscerotonic and the somatotonic are well adapted to the world they live in; but the introverted cerebrotonic is in some sort incommensurable with the things and people and institutions that surround him. Consequently a remarkably high proportion of extreme cerebrotonics fail to make good as normal citizens and average pillars of society. But if many fail, many also become abnormal on the higher side of the average. In universities, monasteries and research laboratorieswherever sheltered conditions are provided for those whose small guts and feeble muscles do not permit them to eat or fight their way through the ordinary rough and tumble the percentage of outstandingly gifted and accomplished cerebrotonics will almost always be very high. Realizing the importance of this extreme, over-evolved and scarcely viable type of human being, all civilizations have provided in one way or another for its protection.   In the light of these descriptions we can understand more clearly the Bhagavad Gitas classification of paths to salvation. The path of devotion is the path naturally followed by the person in whom the viscerotonic component is high. His inborn tendency to externalize the emotions he spontaneously feels in regard to persons can be disciplined and canalized, so that a merely animal gregariousness and a merely human kindliness become transformed into charitydevotion to the personal God and universal good will and compassion towards all sentient beings.

1.08 - Summary, #Liber ABA, #Aleister Crowley, #Philosophy   object:1.08 - SumMary   class:chapter   --   SUMMary   Q.

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy   :::Persons are supplementary to the priMary teaching of the soul. In youth we are mad for persons. Childhood and youth see all the world in them. But the larger experience of man discovers the identical nature [the same self or soul] appearing through them all. In all conversation between two persons tacit reference is made, as to a third party, to a common nature. That third party or common nature is not social; it is impersonal; is God.1   The soul is without persons, and the soul is grounded in God. "Impersonal," however, is not quite right, because it tends to imply a complete negation of the personal, whereas in higher development the personal is negated and preserved, or transcended and included: hence, "transpersonal." So I think it's very important, in all subsequent discussion, for us to remember that transpersonal means "personal plus," not "personal minus."   --   Here, then, is a sumMary of the widely accepted interpretation of Emerson's view: (1) nature is not Spirit but a symbol of Spirit (or a manifestation of Spirit); (2) sensory awareness in itself does not reveal Spirit but obscures it; (3) an ascending or transcendental current is required to disclose Spirit; (4) Spirit is understood only as nature is transcended (i.e., Spirit is immanent in nature, but fully discloses itself only in a transcendence of nature-in short,   Spirit transcends but includes nature). Those points are largely uncontested by Emerson scholars [see the Eye of Spirit, chapter 11, note 2].   --   This omega point of rationality can therefore be seen permeating the theories of virtually all developmentalists in the wake of modernity. We see it in Freud: magical and mythic priMary-process cognition gives way, after much reluctance and turmoil, to the secondary (mature) process of rationality. We see it in Marx: rationality, as a worldcentric mode of cognition, will, with its economic developments, overcome egocentric and ethnocentric class divisions and usher in a true communion of equally free subjects. We see it in Piaget: preop to conop to formop, with each previous stage suffering the limitations of its own incapacities. Kohlberg and Gilligan: egocentric to sociocentric to worldcentric reason. Hegel: Self-positing Spirit returns to itself in the form of global Reason, the culmination of   History itself. And Habermas: mutual understanding in unrestrained communicative action unfolded by rationality is the omega point of individual and social evolution itself.

1.08 - The Four Austerities and the Four Liberations, #On Education, #The Mother, #Integral Yoga   In sumMary, austerity in feelings consists then of giving up all emotional attachment, of whatever nature, whether for a person, for the family, for the country or anything else, in order to concentrate on an exclusive attachment for the Divine Reality. This concentration will culminate in an integral identification and will be instrumental to the supramental realisation upon earth.   This leads us quite naturally to the four liberations which will be the concrete forms of this achievement. The liberation of the feelings will be at the same time the liberation from suffering, in a total realisation of the supramental oneness.

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga   The decision of these questions will determine our whole view of Vedic religions and decide the claim of the Veda to be a living Scripture of Hinduism. It is of priMary importance to know what in their nature and functions were the gods of the Veda. I have therefore made this fundamental question form the sole subject matter of the present volume. I make no attempt here to present a complete or even a sufficient justification of the conclusions which I have been led to. Nor do I present my readers with a complete enquiry into the nature & functions of the Vedic pantheon. Such a justification, such an enquiry can only be effected by a careful philological analysis & rendering of the Vedic hymns and an exhaustive study of the origins of the Sanscrit language. That is a labour of very serious proportions & burdened with numerous difficulties which I have begun and hope one day to complete myself or to leave to others ready for completion. But in the present volume I can only attempt to establish a prima facie [case] for a reconsideration of the whole question. I offer the suggestion that the Vedic creed & thought were not a simple, but a complex, not a barbarous but a subtle & advanced, not a naturalistic but a mystic & Vedantic system.   It is necessary, in order that the reader may follow my arguments with a better understanding, to sketch briefly the important lines of that system as it reveals itself in the ten mandalas of the Rigveda. Its fundamental conception was the unity in complexity of the apparent universe. The Vedic mind, looking out on the great movement of material forces around it, aware of their regularity, law, universality, saw in them symbols and expressions of a diviner life behind. Everywhere they felt the presence of intelligence, of life, of a soul. But they did not make the common distinction between soul and matter. Matter was to them itself a term and expression of the life and soul they had discovered. It was this peculiarity of thought which constituted the essential characteristic of the Vedic outlook and has stood at the root and basis of all Indian thought and religion then & subsequently.   --   When we look carefully at the passage before us, we find an expression which strikes one as a very extraordinary phrase in reference to a god of lightning and rain. Indryhi, says Madhuchchhanda, dhiyeshito viprajtah. On any ordinary acceptance of the meaning of words, we have to render this line, Come, O Indra, impelled by the understanding, driven by the Wise One. Sayana thinks that vipra means Brahmin and the idea is that Indra is moved to come by the intelligent sacrificing priests and he explains dhiyeshito, moved to come by our understanding, that is to say, by our devotion. But understanding does not mean devotion and the artificiality of the interpretation is apparent.We will, as usual, put aside the ritualistic & naturalistic traditions and see to what the natural sense of the words themselves leads us. I question the traditional acceptance of viprajta as a compound of vipra & jta; it seems tome clearly to be vi prajtah, driven forward variously or in various directions. I am content to accept the priMary sense of impelled for ishita, although, whether we read dhiy ishito with the Padapatha, or dhiy shito, it may equally well mean, controlled by the understanding; but of themselves the expressions impelled & driven forward in various paths imply a perfect control.We have then, Come, O Indra, impelled (or controlled, governed) by the understanding and driven forward in various paths. What is so driven forward? Obviously not the storm, not the lightning, not any force of material Nature, but a subjective force, and, as one can see at a glance, a force of mind. Now Indra is the king of Swar and Swar in the symbolical interpretation of the Vedic terms current in after times is the mental heaven corresponding to the principle of Manas, mind. His name means the Strong. In the Puranas he is that which the Rishis have to conquer in order to attain their goal, that which sends the Apsaras, the lower delights & temptations of the senses to bewilder the sage and the hero; and, as is well known, in the Indian system of Yoga it is the Mind with its snares, sensuous temptations & intellectual delusions which is the enemy that has to be overcome & the strong kingdom that has to be conquered. In this passage Indra is not thought of in his human form, but as embodied in the principle of light or tejas; he is harivas, substance of brightness; he is chitrabhnu, of a rich & various effulgence, epithets not easily applicable to a face or figure, but precisely applicable to the principle of mind which has always been supposed in India to be in its material element made of tejas or pure light.We may conclude, therefore, that in Indra, master of Swarga, we have the divine lord of mental force & power. It is as this mental power that he comes sutvatah upa brahmni vghatah, to the soul-movements of the chanter of the sacred song, of the holder of the nectar-wine. He is asked to come, impelled or controlled by the understanding and driven forward by it in the various paths of sumati & snrit, right thinking & truth. We remember the image in the Kathopanishad in which the mind & senses are compared to reins & horses and the understanding to the driver. We look back & see at once the connection with the function demanded of the Aswins in the preceding verses; we look forward & see easily the connection with the activity of Saraswati in the closing riks. The thought of the whole Sukta begins to outline itself, a strong, coherent and luminous progression of psychological images begins to emerge.   Brahmni, says Sayana, means the hymnal chants; vghatah is the ritwik, the sacrificial priest. These ritual senses belong to the words but we must always inquire how they came to bear them. As to vghat, we have little clue or evidence, but on the system I have developed in another work (the Origins of Aryan Speech), it may be safely concluded that the lost roots vagh & vgh, must have conveyed the sense of motion evident in the Latin vagus & vagari, wandering & to wander & the sense of crying out, calling apparent in the Latin vagire, to cry, & the Sanscrit vangh, to abuse, censure. Vghat may mean the sacrificial priest because he is the one who calls to the deity in the chant of the brahma, the sacred hymn. It may also mean one who increases in being, in his brahma, his soul, who is getting vja or substance.   --   The precise meaning of the words has first to be settled. Charshani is taken in the Veda to be, like krishti, a word equivalent to manushya, men. The entire correctness of the rendering may well be doubted. The gods, no doubt, can be described as upholders of men, but there are passages & uses in which the application of this significance becomes difficult. For Indra, like Agni, is called vivacharshani. Can this expression mean the Universal Man? Is Indra, like Agni, Vaivnara, in the sense of being present in all human beings? If so, the subjective capacity of Indra is indeed proved by a single epithet. But Vaivnara really means the Universal Existence or Force, from a sense of the root an which we have in anila, anala, Latin anima or else, if the combination be viv-nara, then from the Vedic sense of nara, strong, swift or bright. And what canwemake of such an expression as charshanipr?We must therefore follow our usual course & ask how charshani came to mean a human being. The root charsh or chrish is formed from the priMary root char or chri (a lost form whose original presence is, however, necessary in the history of Sanscrit speech), as krish from kri. Now kri means to do, char means to do, work, practise or perform. The form krish was evidently used in the sense of action which required a prolonged or laborious effort; in the same way as the root Ar it came to mean to plough; it came to mean also to overcome or to drag or pull. From this sense of action or labour alone can krishti have been extended in significance to the idea, man; originally it must have been used like kru or keru to mean a doer, worker, and, from its form, have been capable also of meaning action. I suggest that charshani had really the same meaning & something of the same development. The other sense given to the word, swift, moving, cannot easily have led to the idea of man; strength, doing, thinking are the characteristics behind the human idea in the older languages. Charshani-dhrit applied to the Visvadevas or dhartr charshannm to Mitra & Varuna will mean the upholders of actions or activities; vivacharshani, applied to Indra or Agni, will mean the lord of all actions; charshanipr will mean filling the actions. That Indra in this sense is vivacharshani can be at once determined from two passages occurring early in the Veda,I.9.2 in Madhuchchhandas hymn to Indra, mandim Indrya mandine chakrim vivni chakraye, delight-giving for Indra the enjoyer, effective of action for the doer of all actions, where vivni chakri is a perfect equivalent to vivacharshani, and I.11.4 in another hymn to Indra, Indro vivasya karmano dhart, Indra the upholder of every action, where we have the exact idea of charshandhrit, vivacharshani & dhartr charshannm. The Visvadevas are the upholders of all our activities.   In the eighth rik, usr iva swasarni offers us an almost insoluble difficulty. Usr means, ordinarily, either rays or cows or mornings; swasaram is a Vedic word of unfixed significance. Sayana renders, hastening like sunbeams to the days, a rendering which has neither sense nor appropriateness; emending it slightly we get hastening like dawns or mornings to the days, a beautiful & picturesque, though difficult image but one, unhappily, which has no appropriateness to the context. If we can suppose the lost root swas to have meant, to lie, sleep, rest, like the simpler form sas (cf sanj to cling & swanj to embrace), we may translate, hastening like kine to their stalls; but this also is not appropriate to the Visvadevas hastening to the Soma offering not for rest, but for enjoyment & action. I believe the real meaning to be, hastening like lovers to their paramours; but the philological reasoning by which I arrive at these meanings for usra & swasaram is so remote & conjectural, that I cannot lay any stress on the suggestion. Aptur is a less difficult word. If it is a compound, ap+tur, it must mean swift or forceful in effecting or producing; but it may also be formed by the addition of a suffix tur in an adjectival sense to the root ap, to do, bring about, effect, produce or obtain.

1.08 - The Historical Significance of the Fish, #Aion, #Carl Jung, #Psychology   guage it means Mary, who in orthodox as well as in Gnostic   circles (Acts of Thomas) was invoked as 7^777, 'fountain.' Thus   --   in the Sassanid debate, the legend of Mary was transferred to   Hera, the "one fish" that is hooked does not correspond to the

1.08 - The Methods of Vedantic Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga   9:But always mental experience and the concepts of the reason have been held by it to be even at their highest a reflection in mental identifications and not the supreme self-existent identity. We have to go beyond the mind and the reason. The reason active in our waking consciousness is only a mediator between the subconscient All that we come from in our evolution upwards and the superconscient All towards which we are impelled by that evolution. The subconscient and the superconscient are two different formulations of the same All. The master-word of the subconscient is Life, the master-word of the superconscient is Light. In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. In the superconscient action re-enters into Light and no longer contains involved knowledge but is itself contained in a supreme consciousness. Intuitional knowledge is that which is common between them and the foundation of intuitional knowledge is conscious or effective identity between that which knows and that which is known; it is that state of common self-existence in which the knower and the known are one through knowledge. But in the subconscient the intuition manifests itself in the action, in effectivity, and the knowledge or conscious identity is either entirely or more or less concealed in the action. In the superconscient, on the contrary, Light being the law and the principle, the intuition manifests itself in its true nature as knowledge emerging out of conscious identity, and effectivity of action is rather the accompaniment or necessary consequent and no longer masks as the priMary fact. Between these two states reason and mind act as intermediaries which enable the being to liberate knowledge out of its imprisonment in the act and prepare it to resume its essential primacy. When the selfawareness in the mind applied both to continent and content, to own-self and other-self, exalts itself into the luminous selfmanifest identity, the reason also converts itself into the form of the self-luminous intuitional3 knowledge. This is the highest possible state of our knowledge when mind fulfils itself in the supramental.   10:Such is the scheme of the human understanding upon which the conclusions of the most ancient Vedanta were built. To develop the results arrived at on this foundation by the ancient sages is not my object, but it is necessary to pass briefly in review some of their principal conclusions so far as they affect the problem of the divine Life with which alone we are at present concerned. For it is in those ideas that we shall find the best previous foundation of that which we seek now to rebuild and although, as with all knowledge, old expression has to be replaced to a certain extent by new expression suited to a later mentality and old light has to merge itself into new light as dawn succeeds dawn, yet it is with the old treasure as our initial capital or so much of it as we can recover that we shall most advantageously proceed to accumulate the largest gains in our new commerce with the ever-changeless and ever-changing Infinite.

1.08 - The Synthesis of Movement, #unset, #Arthur C Clarke, #Fiction   If in the relative world movement, a function at once of Time and Space, shares in the nature of these two priMary categories, we may recognise in it the symbol of that state of pure identity in which the complementary principles reunite and pass into each other.   In this state relative movement, which is only an imperfect synthesis of the categories of Time and Space, would transform itself into a total absorption of both in a sort of absolute movement which for us is indistinguishable from the absolute repose of eternity.

1.08 - Worship of Substitutes and Images, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism   But where Brahman Himself is the object of worship, and the Pratika stands only as a substitute or a suggestion thereof, that is to say, where, through the Pratika the omnipresent Brahman is worshipped the Pratika itself being idealised into the cause of all, Brahman the worship is positively beneficial; nay, it is absolutely necessary for all mankind until they have all got beyond the priMary or preparatory state of the mind in regard to worship. When, therefore, any gods or other beings are worshipped in and for themselves, such worship is only a ritualistic Karma; and as a Vidy (science) it gives us only the fruit belonging to that particular Vidya; but when the Devas or any other beings are looked upon as Brahman and worshipped, the result obtained is the same as by the worshipping of Ishvara. This explains how, in many cases, both in the Shrutis and the Smritis, a god, or a sage, or some other extraordinary being is taken up and lifted, as it were, out of his own nature and idealised into Brahman, and is then worshipped. Says the Advaitin, "Is not everything Brahman when the name and the form have been removed from it?" "Is not He, the Lord, the innermost Self of every one?" says the Vishishtdvaitin.    "The fruition of even the worship of Adityas etc. Brahman Himself bestows, because He is the Ruler of all." Says Shankara in his Brahma-Sutra-Bhsya

1.097 - Sublimation of Object-Consciousness, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga   The sutra which I stated just now is a precise statement of the conditions of spiritual meditation. What the sutra literally means is: sattva and the purusha namely, the mind and the ultimate consciousness, purusha are opposed to each other in their characters. In what way are they opposed? That is not mentioned here. We have to understand what this difference is by studying the meaning of the implications provided in other sutras. The purusha is infinite, whereas the mind is externalised. This is the priMary distinction. The mind cannot have infinite awareness. It is always projected outwardly through the senses, whereas the purusha is eternally aware of an infinitude of being. This is a great difference indeed.   Further, in certain other sutras we will be told as to what the differences are between purusha-consciousness and mind-consciousness, or object-consciousness, or world-consciousness, as we may call them. Externality and eternity cannot go together; they are different intrinsically. Eternity is not externality. Though linguistically we are able to understand what this difference is, the mind cannot comprehend the meaning of this. The externality that is the character of mind perception, or any kind of world perception, is involved in a time process, which is what is called duration a passage or a movement of time whereas there is no such passage or duration in eternity. It is an eternal now, a word with which we are familiar but which meaning is not clear to us.

1.09 - Legend of Lakshmi, #Vishnu Purana, #Vyasa, #Hinduism   [5]: The first effect of priMary cause is nature, or Prakriti: the effect of the effect, or of Prakriti, is Mahat: effect in the third degree is Aha   kāra: in the fourth, or the effect of the effect (Aha

1.09 - Sleep and Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga   which return to their respective realms, since they no longer have a center. And when the center is asleep, everything is more or less asleep, since the nonphysical mental and vital elements exist only in relation to, and to serve, the bodily life. In this priMary state,   whenever the consciousness falls asleep, it slips back into the subconscient (we use the word subconscient as Sri Aurobindo used it,

1.09 - Sri Aurobindo and the Big Bang, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga   priMary condition of existence. 28   As we have seen, according to Sri Aurobindo the crea

1.09 - The Absolute Manifestation, #unset, #Arthur C Clarke, #Fiction   These two states are equally unthinkable in the terms of our mentality, but from two different points of view. If the second seems at first sight less rebellious to all rational definition, it is because we introduce into it the priMary notions of relativity which constitute manifestation in Time and Space.   But it is outside Time that we must place the movement, at once eternal and instantaneous, of the absolute activity, and it is outside Space that we must place its deployment, its expansion of the infinite, its objectivisation of the numberless in the One.   --   There can be no alternatives in the Absolute, and it is an unprofitable attempt for the understanding when it seeks under cover of this subterfuge to transgress its proper limit by fastening its own priMary data on That which escapes its thought.   If then we wish to conceive the Absolute in its two opposite aspects, we must postulate them, not successively, but simultaneously. It is at one and the same time absolute repose and absolute movement, integral extinction and integral plenitude, being and non-being.

1.09 - The Worship of Trees, #The Golden Bough, #James George Frazer, #Occultism   has been custoMary from time immemorial to plant trees on graves in   order thereby to streng then the soul of the deceased and thus to

1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga   I had intended to give only a concise answer to your question about consciousness but it began to develop itself at great length and I could not as yet finish it. I send you for the moment a more sumMary reply.1   Consciousness is not, to my experience, a phenomenon dependent on the reactions of personality to the forces of Nature and amounting to no more than a seeing or interpretation of these reactions. If that were so, then when the personality becomes silent and immobile and gives no reactions, as there would be no seeing or interpretative action, there would therefore be no consciousness. That contradicts some of the fundamental experiences of Yoga, e.g., a silent and immobile consciousness infinitely spread out, not dependent on the personality but impersonal and universal, not seeing and interpreting contacts but motionlessly self-aware, not dependent on the reactions, but persistent in itself even when no reactions take place. The subjective personality itself is only a formation of consciousness which is a power inherent, not in the activity of the temporary manifested personality, but in the being, the Self or Purusha.

1.1.02 - The Aim of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   To come to this Yoga merely with the idea of being a superman would be an act of vital egoism which would defeat its own object. Those who put this object in the front of their preoccupations invariably come to grief, spiritually and otherwise. The aim of this Yoga is, first, to enter into the divine consciousness by merging into it the separative ego (incidentally, in doing so one finds one's true individual self which is not the limited, vain and selfish human ego but a portion of the Divine) and, secondly, to bring down the supramental consciousness on earth to transform mind, life and body. All else can be only a result of these two aims, not the priMary object of the Yoga.   The extreme difficulty of these two aims has never been concealed from the sadhakas; on the contrary, difficulties and dangers have been overemphasised, rather than minimised. If still they choose and persist in this path, it is supposed that they are ready to risk everything, sacrifice everything, surrender everything in order to achieve this end or help towards its achievement.

11.09 - Towards the Immortal Body, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    Even this is just the beginning, the very first step, the indispensable priMary condition, Every part and element of the whole being, down to the material cells of the body itself must be filled with the soul's consciousness, a field suffused with the consciousness of the soul. Next there wil1 come the question of changing the very substance of the constituents. That is the final and crucial discipline. For a pervading soul-consciousness may, by its pressure and influence, bring about the prolongation of life, even indefinitely, but immortality is assured only when the very substance of the material body is changed into its immortal essence.    Naturally however, the Supreme Grace is always there and if it chooses it can suspend or even cancel all laws and do things as it chooses, but that is a different matter.

1.10 - Aesthetic and Ethical Culture, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   In the range of the minds life itself, to live in its merely practical and dynamic activity or in the mentalised emotional or sensational current, a life of conventional conduct, average feelings, custoMary ideas, opinions and prejudices which are not ones own but those of the environment, to have no free and open play of mind, but to live grossly and unthinkingly by the unintelligent rule of the many, to live besides according to the senses and sensations controlled by certain conventions, but neither purified nor enlightened nor chastened by any law of beauty,all this too is contrary to the ideal of culture. A man may so live with all the appearance or all the pretensions of a civilised existence, enjoy successfully all the plethora of its appurtenances, but he is not in the real sense a developed human being. A society following such a rule of life may be anything else you will, vigorous, decent, well-ordered, successful, religious, moral, but it is a Philistine society; it is a prison which the human soul has to break. For so long as it dwells there, it dwells in an inferior, uninspired and unexpanding mental status; it vegetates infructuously in the lower stratum and is governed not by the higher faculties of man, but by the crudities of the unuplifted sense-mind. Nor is it enough for it to open windows in this prison by which it may get draughts of agreeable fresh air, something of the free light of the intellect, something of the fragrance of art and beauty, something of the large breath of wider interests and higher ideals. It has yet to break out of its prison altogether and live in that free light, in that fragrance and large breath; only then does it brea the the natural atmosphere of the developed mental being. Not to live principally in the activities of the sense-mind, but in the activities of knowledge and reason and a wide intellectual curiosity, the activities of the cultivated aesthetic being, the activities of the enlightened will which make for character and high ethical ideals and a large human action, not to be governed by our lower or our average mentality but by truth and beauty and the self-ruling will is the ideal of a true culture and the beginning of an accomplished humanity.   We get then by elimination to a positive idea and definition of culture. But still on this higher plane of the mental life we are apt to be pursued by old exclusivenesses and misunderstandings. We see that in the past there seems often to have been a quarrel between culture and conduct; yet according to our definition conduct also is a part of the cultured life and the ethical ideality one of the master impulses of the cultured being. The opposition which puts on one side the pursuit of ideas and knowledge and beauty and calls that culture and on the other the pursuit of character and conduct and exalts that as the moral life must start evidently from an imperfect view of human possibility and perfection. Yet that opposition has not only existed, but is a naturally strong tendency of the human mind and therefore must answer to some real and important divergence in the very composite elements of our being. It is the opposition which Arnold drew between Hebraism and Hellenism. The trend of the Jewish nation which gave us the severe ethical religion of the Old Testament,crude, conventional and barbarous enough in the Mosaic law, but rising to undeniable heights of moral exaltation when to the Law were added the Prophets, and finally exceeding itself and blossoming into a fine flower of spirituality in Judaic Christianity,1was dominated by the preoccupation of a terrestrial and ethical righteousness and the promised rewards of right worship and right doing, but innocent of science and philosophy, careless of knowledge, indifferent to beauty. The Hellenic mind was less exclusively but still largely dominated by a love of the play of reason for its own sake, but even more powerfully by a high sense of beauty, a clear aesthetic sensibility and a worship of the beautiful in every activity, in every creation, in thought, in art, in life, in religion. So strong was this sense that not only manners, but ethics were seen by it to a very remarkable extent in the light of its master idea of beauty; the good was to its instinct largely the becoming and the beautiful. In philosophy itself it succeeded in arriving at the conception of the Divine as Beauty, a truth which the metaphysician very readily misses and impoverishes his thought by missing it. But still, striking as is this great historical contrast and powerful as were its results on European culture, we have to go beyond its outward manifestation if we would understand in its source this psychological opposition.   --   On the other hand, we are tempted to give the name of a full culture to all those periods and civilisations, whatever their defects, which have encouraged a freely human development and like ancient Athens have concentrated on thought and beauty and the delight of living. But there were in the Athenian development two distinct periods, one of art and beauty, the Athens of Phidias and Sophocles, and one of thought, the Athens of the philosophers. In the first period the sense of beauty and the need of freedom of life and the enjoyment of life are the determining forces. This Athens thought, but it thought in the terms of art and poetry, in figures of music and drama and architecture and sculpture; it delighted in intellectual discussion, but not so much with any will to arrive at truth as for the pleasure of thinking and the beauty of ideas. It had its moral order, for without that no society can exist, but it had no true ethical impulse or ethical type, only a conventional and custoMary morality; and when it thought about ethics, it tended to express it in the terms of beauty, to kalon, to epieikes, the beautiful, the becoming. Its very religion was a religion of beauty and an occasion for pleasant ritual and festivals and for artistic creation, an aesthetic enjoyment touched with a superficial religious sense. But without character, without some kind of high or strong discipline there is no enduring power of life. Athens exhausted its vitality within one wonderful century which left it enervated, will-less, unable to succeed in the struggle of life, uncreative. It turned indeed for a time precisely to that which had been lacking to it, the serious pursuit of truth and the evolution of systems of ethical self-discipline; but it could only think, it could not successfully practise. The later Hellenic mind and Athenian centre of culture gave to Rome the great Stoic system of ethical discipline which saved her in the midst of the orgies of her first imperial century, but could not itself be stoical in its practice; for to Athens and to the characteristic temperament of Hellas, this thought was a straining to something it had not and could not have; it was the opposite of its nature and not its fulfilment.   This insufficiency of the aesthetic view of life becomes yet more evident when we come down to its other great example, Italy of the Renascence. The Renascence was regarded at one time as pre-eminently a revival of learning, but in its Mediterranean birth-place it was rather the efflorescence of art and poetry and the beauty of life. Much more than was possible even in the laxest times of Hellas, aesthetic culture was divorced from the ethical impulse and at times was even anti-ethical and reminiscent of the licence of imperial Rome. It had learning and curiosity, but gave very little of itself to high thought and truth and the more finished achievements of the reason, although it helped to make free the way for philosophy and science. It so corrupted religion as to provoke in the ethically minded Teutonic nations the violent revolt of the Reformation, which, though it vindicated the freedom of the religious mind, was an insurgence not so much of the reason,that was left to Science,but of the moral instinct and its ethical need. The subsequent prostration and loose weakness of Italy was the inevitable result of the great defect of its period of fine culture, and it needed for its revival the new impulse of thought and will and character given to it by Mazzini. If the ethical impulse is not sufficient by itself for the development of the human being, yet are will, character, self-discipline, self-mastery indispensable to that development. They are the backbone of the mental body.

1.10 - Harmony, #On the Way to Supermanhood, #Satprem, #Integral Yoga   We manipulate thought haphazardly. Generally, we do not even manipulate it; it manipulates us. We are besieged by a thousand useless thoughts that run back and forth through our inner realm, automatically, futilely, ten, perhaps a hundred times by the time we have walked down the boulevard or climbed the stairs. It is hardly thought; it is a sort of thinking current that got into the habit of following some of our convolutions and circumvolutions and assumes a more or less neutral color, more or less brilliant, depending on our taste or inclination, our heredity, our environment, and is expressed by preferred or custoMary words, blue or gray philosophies in one language or another but it is one and the same current running everywhere. It is the mental machinery clicking and rumbling and working sempiternally the same range or intensity of the general current. This activity veils everything, envelops everything, and casts a pall over everything with its thick and sticky cloud. But the seeker of the new world is one step removed from this machinery; he has discovered the quiet little clearing behind; he has lit a fire of need in the center of his being; he takes his fire everywhere he goes. And everything is different for him. Unclouded in his little clearing, he begins to see the functioning of the mind; he watches the great play, uncovers step by step the secrets of the mental magic which ought perhaps to be called mental illusion, though if it is an illusion, it is a very effective one. And all sorts of phenomena begin to attract his notice, a little disorderly, in recurring little spurts that end up making a coherent picture. The more he sees, the stronger his control.   This clarity is progressive. But he does not seek to see more clearly, if we may say, because seeking is again to risk setting the old process in motion, enlisting the machine to fight the machine, his right hand to control his left. And besides, we do not even know what is to be sought or found! If we set out with an idea, we will only go in the direction of our idea, a little like the doctor locking himself (and his patient) into a diagnosis: we set up walls beforehand, a trap for something untrappable that will give itself, or it won't, and that's all. The seeker (we should perhaps simply call him the one aspiring to be born) is not concerned with stopping the machinery; he is only concerned with his fire. He makes his fire burn. He is centered in that need in his depths, that poignant call for being amid the great drift, that almost painful thirst in the desert of things and beings passing by and days elapsing as though they did not exist. And his fire burns, grows hotter. And the hotter it grows, the more it consumes the machinery, dissipates the cloud, the vain thoughts, sweeps inside and out. It is the birth of the little clearing. It is the beginning of a clear little flowing that seems to vibrate behind his head, tightening his neck, sometimes even pressing hard then he learns to let it flow freely through him, not to block the passage by resisting, to make himself supple and porous. He lets the flow fill him, the clear little vibration that seems to go on and on and flow without interruption, like a muted little song accompanying him, like a rhythm rising and pulsating endlessly, like two light bird wings beating within his innermost azure and supporting him everywhere, making a sort of tranquil sweetness of view, as though life receded, widened, sank into a clear infinity vibrating with that rhythm alone, that soft, light, transparent cadence alone. And everything starts to become extraordinarily simple.

1.10 - THE FORMATION OF THE NOOSPHERE, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity   comes into operation, a priMary attribute of Reflection concerning   which we have hitherto said nothing the will to survive. In reflecting

1.10 - The Revolutionary Yogi, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga   another, the way the two parts of the stick appear in water, but the reality is quite different when we ascend to a higher plane, to the Superconscient, just as it is again different when we descend to the lower, atomic level. The one difference between the broken stick and our custoMary vision of the world is that one is merely an optical illusion, while the other is an earnest one. We insist on seeing as broken a stick which in reality is not. That this earnest illusion agrees with our present practical life and with the superficial level at which our existence unfolds may justify the illusion, but it is also the reason we are powerless to control life, for to see falsely is to live falsely.   The scientist, who is not hampered by appearances, sees better and controls better, but his vision, too, is incomplete and his control uncertain; he has not truly mastered life, not even physical forces, but is merely using some of their most obvious effects. Therefore this problem of vision is not just one of personal satisfaction; it is not a matter of seeing better in order to have lovely visions in rose or blue,

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga   Among such branches of research which can even now be used in spite of new & hostile conclusions as a sort of side support to the modern theory of the Veda stand in a curious twilit corner of their own the researches of the ethnologists. There is no more glaring instance of the conjectural and unsubstantial nature of these pseudo-Sciences than the results of Ethnology which yet claims to deduce its results from fixed and certain physical tests and data. We find the philological discovery of the Aryan invasion supported by the conclusions of ethnologists like Sir Herbert Risley, who make an ethnological map of India coloured in with all shades of mixed raciality, Dravidian,Scytho-Dravidian, Mongolo-Dravidian, Scytho-Aryan. More modern schools of ethnology assert positively on the strength of [the] same laws & the same tests that there is but one homogeneous Indo-Afghan race inhabiting the whole peninsula from theHimalayas to Cape Comorin. What are we to think of a science of which the tests are so pliant and the priMary results so irreconcilable? Or how, if the more modern theory is correct, if a distinct homogeneous race inhabits India, can we fail to doubt strongly as a philological myth the whole story of the Aryan invasion & colonisation of Northern India, which has been so long one of the most successful & loudly proclaimed results of the new philology? As a result perhaps of these later conclusions we find a tendency even in philological scholarship towards the rise of new theories which dispute the whole legend of an Aryan invasion, assert an indigenous or even a southern origin for the peoples of the Vedic times and suppose Aryanism to have been a cult and not a racial distinction. These new theories destroy all fixed confidence in the old without themselves revealing any surer foundations for their own guesses; both start from conjectural philology & end in an imaginatively conjectural nation-building or culture-building. It is exceedingly doubtful whether the Vedic terms Aryan & unAryan at all refer to racial or cultural differences; they may have an entirely different and wholly religious & spiritual significance & refer to the good and evil powers & mortals influenced by them. If this prove to be the truth, and the close contiguity & probable historical connection between the Vedic Indians & the Zoroastrian Persians gives it a great likelihood, then the whole elaborate edifice built up by the scholars of an Aryan invasion and an Aryan culture begins to totter & seek the ground, there to lie in the dust amid the wrecks of other once confident beliefs and triumphant errors.   The substance of modern philological discovery about the Vedas consists, first, in the picture of an Aryan civilisation introduced by northern invaders and, secondly, in the interpretation of the Vedic religion as a worship of Nature-powers & Vedic myths as allegorical legends of sun & moon & star & the visible phenomena of Nature. The latter generalisation rests partly on new philological renderings of Vedic words, partly on the Science of Comparative Mythology. The method of this Science can be judged from one or two examples. The Greek story of the demigod Heracles is supposed to be an evident sun myth. The two scientific proofs offered for this discovery are first that Hercules performed twelve labours and the solar year is divided into twelve months and, secondly, that Hercules burnt himself on a pyre on Mount Oeta and the sun also sets in a glory of flame behind the mountains. Such proofs seem hardly substantial enough for so strong a conclusion. By the same reasoning one could prove the emperor Napoleon a sun myth, because he was beaten & shorn of his glory by the forces of winter and because his brilliant career set in the western ocean and he passed there a long night of captivity. With the same light confidence the siege of Troy is turned by the scholars into a sun myth because the name of the Greek Helena, sister of the two Greek Aswins, Castor & Pollux, is philologically identical with the Vedic Sarama and that of her abductor Paris is not so very different from the Vedic Pani. It may be noted that in the Vedic story Sarama is not the sister of the Aswins and is not abducted by the Panis and that there is no other resemblance between the Vedic legend & the Greek tradition. So by more recent speculation even Yudhishthira and his brothers and the famous dog of theMahabharat are raised into the skies & vanish in a starry apotheosis,one knows not well upon what grounds except that sometimes the Dog Star rages in heaven. It is evident that these combinations are merely an ingenious play of fancy & prove absolutely nothing. Hercules may be the Sun but it is not proved. Helen & Paris may be Sarama & one of the Panis, but itis not proved. Yudhishthira & his brothers may be an astronomical myth, but it is not proved. For the rest, the unsubstantiality & rash presumption of the Sun myth theory has not failed to give rise in Europe to a hostile school of Comparative Mythologists who adopt other methods & seek the origins of early religious legend & tradition in a more careful and flexible study of the mentality, customs, traditions & symbolisms of primitive races. The theory of Vedic Nature-worship is better founded than these astronomical fancies. Agni is plainly the God of Fire, Surya of the Sun, Usha of the Dawn, Vayu of the Wind; Indra for Sayana is obviously the god of rain; Varuna seems to be the sky, the Greek Ouranos,et cetera. But when we have accepted these identities, the question of Vedic interpretation & the sense of Vedic worship is not settled. In the Greek religion Apollo was the god of the sun, but he was also the god of poetry & prophecy; Athene is identified with Ahana, a Vedic name of the Dawn, but for the Greeks she is the goddess of purity & wisdom; Artemis is the divinity of the moon, but also the goddess of free life & of chastity. It is therefore evident that in early Greek religion, previous to the historic or even the literary period, at an epoch therefore that might conceivably correspond with the Vedic period, many of the deities of the Greek heavens had a double character, the aspect of physical Nature-powers and the aspect of moral Nature-powers. The indications, therefore,for they are not proofs,even of Comparative Mythology would justify us in inquiring whether a similar double character did not attach to the Vedic gods in the Vedic hymns.

1.10 - The Yoga of the Intelligent Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga    out of these the power which seizes the discriminations of objects, sense-mind or Manas, - we must record the Indian names because the corresponding English words are not real equivalents. As a tertiary evolution out of sense-mind we have the specialising organic senses, ten in number, five of perception, five of action; next the powers of each sense of perception, sound, form, scent, etc., which give their value to objects for the mind and make things what they are to our subjectivity, - and, as the substantial basis of these, the priMary conditions of the objects of sense, the five elements of ancient philosophy or rather elementary conditions of Nature, panca bhuta, which constitute objects by their various combination.   Reflected in the pure consciousness of Purusha these degrees and powers of Nature-force become the material of our impure subjectivity, impure because its action is dependent on the perceptions of the objective world and on their subjective reactions.

11.11 - The Ideal Centre, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    That is the goal towards which a dedicated centre, that is to say, a spiritually aspiring group should move and labour. And that also is the priMary work, the first and foremost for which the centre stands as the field. And this work can be done and has to be achieved through the discipline enunciated in just the previous, our third mantra the fundamental attitude with which the work has to be done. It is said there that the work, consecrated work or service is the prayer of the body. Mind's prayer is expressed in words, body's prayer in-works. Work is the prayer in its dynamic and concrete form, it is the utterance of the physical, the language it knows in order to ask for and seek the union with the Divine. It is the holy ritual expressing and embodying in the physical, material life, one's adoration, one's adhesion to the ideal, to the deity one worships.    Work or service expressing harmonisation needs to be based, as I have said, upon a higher and higher consciousness. Work done as prayer is the best means of effecting an ascent in consciousness. This is the lesson that each individual of a centre must learn from the very outset and ever afterwards., He must always try to rise in consciousness, reach an ever higher status of being and from there let the work flow, as it were, from a spontaneous spring. As one rises in consciousness and being) naturally and inevitably this consciousness widens and one feels naturally and spontaneously kinship and union with all others. Work or service is then only a dynamic means of achieving and realising the sense of perfect unity of oneself with all other selves.

1.11 - Delight of Existence - The Problem, #The Life Divine, #Sri Aurobindo, #Integral Yoga   2:This priMary, ultimate and eternal Existence, as seen by the Vedantins, is not merely bare existence, or a conscious existence whose consciousness is crude force or power; it is a conscious existence the very term of whose being, the very term of whose consciousness is bliss. As in absolute existence there can be no nothingness, no night of inconscience, no deficiency, that is to say, no failure of Force, - for if there were any of these things, it would not be absolute, - so also there can be no suffering, no negation of delight. Absoluteness of conscious existence is illimitable bliss of conscious existence; the two are only different phrases for the same thing. All illimitableness, all infinity, all absoluteness is pure delight. Even our relative humanity has this experience that all dissatisfaction means a limit, an obstacle, - satisfaction comes by realisation of something withheld, by the surpassing of the limit, the overcoming of the obstacle. This is because our original being is the absolute in full possession of its infinite and illimitable self-consciousness and self-power; a self-possession whose other name is self-delight. And in proportion as the relative touches upon that self-possession, it moves towards satisfaction, touches delight.   3:The self-delight of Brahman is not limited, however, by the still and motionless possession of its absolute self-being. Just as its force of consciousness is capable of throwing itself into forms infinitely and with an endless variation, so also its self-delight is capable of movement, of variation, of revelling in that infinite flux and mutability of itself represented by numberless teeming universes. To loose forth and enjoy this infinite movement and variation of its self-delight is the object of its extensive or creative play of Force.   --   11:This recoil or dislike is the priMary origin of ethics, but is not itself ethical. The fear of the deer for the tiger, the rage of the strong creature against its assailant is a vital recoil of the individual delight of existence from that which threatens it. In the progress of the mentality it refines itself into repugnance, dislike, disapproval. Disapproval of that which threatens and hurts us, approval of that which flatters and satisfies refine into the conception of good and evil to oneself, to the community, to others than ourselves, to other communities than ours, and finally into the general approval of good, the general disapproval of evil. But, throughout, the fundamental nature of the thing remains the same. Man desires self-expression, self-development, in other words, the progressing play in himself of the consciousforce of existence; that is his fundamental delight. Whatever hurts that self-expression, self-development, satisfaction of his progressing self, is for him evil; whatever helps, confirms, raises, aggrandises, ennobles it is his good. Only, his conception of the self-development changes, becomes higher and wider, begins to exceed his limited personality, to embrace others, to embrace all in its scope.   12:In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards selfexpression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.

1.11 - Higher Laws, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy   Falls of St. Mary a fisherman. He who is only a traveller learns things at second-hand and by the halves, and is poor authority. We are most interested when science reports what those men already know practically or instinctively, for that alone is a true _humanity_, or account of human experience.   They mistake who assert that the Yankee has few amusements, because he has not so many public holidays, and men and boys do not play so many games as they do in England, for here the more primitive but solitary amusements of hunting fishing and the like have not yet given place to the former. Almost every New England boy among my contemporaries shouldered a fowling piece between the ages of ten and fourteen; and his hunting and fishing grounds were not limited, like the preserves of an English nobleman, but were more boundless even than those of a savage. No wonder, then, that he did not oftener stay to play on the common. But already a change is taking place, owing, not to an increased humanity, but to an increased scarcity of game, for perhaps the hunter is the greatest friend of the animals hunted, not excepting the Humane Society.

1.11 - The Influence of the Sexes on Vegetation, #The Golden Bough, #James George Frazer, #Occultism   propagation of the species, the former instinct, as the priMary and   more fundamental, is capable of overmastering the latter. In short,

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga      There must, therefore, be stages and gradations in our approach to this perfection, as there are ill the progress towards all other perfection on any plane of Nature. The vision of the full glory may come to us before, suddenly or slowly, once or often, but until the foundation is complete, it is a sumMary and concentrated, not a durable and all-enveloping experience, not a lasting presence. The amplitudes, the infinite contents of the Divine Revelation come afterwards and unroll gradually their power and their significance. Or, even, the steady vision can be there on the summits of our nature, but the perfect response of the lower members comes only by degrees. In all Yogas the first requisites are faith and patience. The ardours of the heart and the violences of the eager will that seek to take the kingdom of heaven by storm can have miserable reactions if they disdain to support their vehemence on these humbler and quieter auxiliaries. And in the long and difficult integral Yoga there must be an integral faith and an unshakable patience.      It is difficult to acquire or to practise this faith and steadfastness on the rough and narrow path of Yoga because of the impatience of both heart and mind and the eager but faltering will of our rajasic nature. The vital nature of man hungers always for the fruit of its labour and, if the fruit appears to be denied or long delayed, he loses faith in the ideal and in the guidance. For his mind judges always by the appearance of things, since that is the first ingrained habit of the intellectual reason in which he so inordinately trusts. Nothing is easier for us than to accuse God in our hearts when we suffer long or stumble in the darkness or to abjure the ideal that we have set before us. For we say, "I have trusted to the Highest and I am betrayed into suffering and sin and error." Or else, "I have staked my whole life on an idea which the stern facts of experience contradict and discourage. It would have been better to be as other men are who accept their limitations and walk on the firm ground of normal experience." In such moments -- and they are sometimes frequent and long -- all the higher experience is forgotten and the heart concentrates itself in its own bitterness. It is in these dark passages that it is possible to fall for good or to turn back from the divine hour.

1.11 - The Reason as Governor of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   The highest power of reason, because its pure and characteristic power, is the disinterested seeking after true knowledge. When knowledge is pursued for its own sake, then alone are we likely to arrive at true knowledge. Afterwards we may utilise that knowledge for various ends; but if from the beginning we have only particular ends in view, then we limit our intellectual gain, limit our view of things, distort the truth because we cast it into the mould of some particular idea or utility and ignore or deny all that conflicts with that utility or that set idea. By so doing we may indeed make the reason act with great immediate power within the limits of the idea or the utility we have in view, just as instinct in the animal acts with great power within certain limits, for a certain end, yet finds itself helpless outside those limits. It is so indeed that the ordinary man uses his reasonas the animal uses his hereditary, transmitted instinctwith an absorbed devotion of it to the securing of some particular utility or with a useful but hardly luminous application of a custoMary and transmitted reasoning to the necessary practical interests of his life. Even the thinking man ordinarily limits his reason to the working out of certain preferred ideas; he ignores or denies all that is not useful to these or does not assist or justify or actually contradicts or seriously modifies them,except in so far as life itself compels or cautions him to accept modifications for the time being or ignore their necessity at his peril. It is in such limits that mans reason normally acts. He follows most commonly some interest or set of interests; he tramples down or through or ignores or pushes aside all truth of life and existence, truth of ethics, truth of beauty, truth of reason, truth of spirit which conflicts with his chosen opinions and interests; if he recognises these foreign elements, it is nominally, not in practice, or else with a distortion, a glossing which nullifies their consequences, perverts their spirit or whittles down their significance. It is this subjection to the interests, needs, instincts, passions, prejudices, traditional ideas and opinions of the ordinary mind1 which constitutes the irrationality of human existence.   But even the man who is capable of governing his life by ideas, who recognises, that is to say, that it ought to express clearly conceived truths and principles of his being or of all being and tries to find out or to know from others what these are, is not often capable of the highest, the free and disinterested use of his rational mind. As others are subject to the tyranny of their interests, prejudices, instincts or passions, so he is subjected to the tyranny of ideas. Indeed, he turns these ideas into interests, obscures them with his prejudices and passions and is unable to think freely about them, unable to distinguish their limits or the relation to them of other, different and opposite ideas and the equal right of these also to existence. Thus, as we constantly see, individuals, masses of men, whole generations are carried away by certain ethical, religious, aesthetic, political ideas or a set of ideas, espouse them with passion, pursue them as interests, seek to make them a system and lasting rule of life and are swept away in the drive of their action and do not really use the free and disinterested reason for the right knowledge of existence and for its right and sane government. The ideas are to a certain extent fulfilled, they triumph for a time, but their very success brings disappointment and disillusionment. This happens, first, because they can only succeed by compromises and pacts with the inferior, irrational life of man which diminish their validity and tarnish their light and glory. Often indeed their triumph is convicted of unreality, and doubt and disillusionment fall on the faith and enthusiasm which brought victory to their side. But even were it not so, the ideas themselves are partial and insufficient; not only have they a very partial triumph, but if their success were complete, it would still disappoint, because they are not the whole truth of life and therefore cannot securely govern and perfect life. Life escapes from the formulas and systems which our reason labours to impose on it; it proclaims itself too complex, too full of infinite potentialities to be tyrannised over by the arbitrary intellect of man.

1.11 - The Second Genesis, #unset, #Arthur C Clarke, #Fiction   Certainly, it is from a central standpoint that we discover the priMary reason of existence to have been an original fact of desire. But this point of view can only be central if it succeeds in grouping around itself others that complete it. If it were exclusive of other standpoints, it would no longer be true. Truth is a mutual relation of things which at once becomes falsified if even one of them misunderstands the rest.   The desire to be, to exist distinct and separate from all that is not oneself, is evidently the essential cause of the world of forms and distinctions. If it is asked, What was the cause of the universe? we must reply, Itself. Who was the creator of the being? Itself: itself is its own object, itself alone its reason for existence.   --   How could this love which in its priMary forms is only a more passionate egoistic desire and in its origin appears no other than the need of a prey, change one day into the supreme gift, into self-sacrifice and self-forgetfulness, if the desire to be had alone formed the being and alone reigned over his becoming?   If desire had been the sole creator, it could only have created a chaos. And from this chaos how could anything better than itself have issued? From the disorder of blind forces how, without the intervention of another principle, could there have ever arisen the harmony of a world? How could light have been barn out of the darkness and out of egoism love?

1.11 - Works and Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   HE YOGA of the intelligent will and its culmination in the Brahmic status, which occupies all the close of the second chapter, contains the seed of much of the teaching of the Gita, - its doctrine of desireless works, of equality, of the rejection of outward renunciation, of devotion to the Divine; but as yet all this is slight and obscure. What is most strongly emphasised as yet is the withdrawal of the will from the ordinary motive of human activities, desire, from man's normal temperament of the sense-seeking thought and will with its passions and ignorance, and from its custoMary habit of troubled manybranching ideas and wishes to the desireless calm unity and passionless serenity of the Brahmic poise. So much Arjuna has understood. He is not unfamiliar with all this; it is the substance of the current teaching which points man to the path of knowledge and to the renunciation of life and works as his way of perfection. The intelligence withdrawing from sense and desire and human action and turning to the Highest, to the One, to the actionless Purusha, to the immobile, to the featureless Brahman, that surely is the eternal seed of knowledge. There is no room here for works, since works belong to the Ignorance; action is the very opposite of knowledge; its seed is desire and its fruit is bondage. That is the orthodox philosophical doctrine, and   Krishna seems quite to admit it when he says that works are far inferior to the Yoga of the intelligence. And yet works are insisted upon as part of the Yoga; so that there seems to be in this teaching a radical inconsistency. Not only so; for some kind of work no doubt may persist for a while, the minimum, the most inoffensive; but here is a work wholly inconsistent with knowledge, with serenity and with the motionless peace of the self-delighted soul, - a work terrible, even monstrous, a bloody strife, a ruthless battle, a giant massacre. Yet it is this that is

1.12 - BOOK THE TWELFTH, #Metamorphoses, #Ovid, #Poetry   And sprigs of flowing roseMary betwixt,   She form'd the chaplet, that adorn'd her front:

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga   he is the greatest deity. Especially he is the priMary impeller of   speech of which Vayu is the medium and Indra the lord. This

1.12 - The Divine Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   as to cherish in them an attachment to their custoMary works   laid down for them by the social law. If so, it would be a poor

1.12 - The Left-Hand Path - The Black Brothers, #Magick Without Tears, #Aleister Crowley, #Philosophy     Moreover, there is Mary, a blasphemy against BABALON, for she hath shut herself up; and therefore is she the Queen of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the Heaven of Urania. And all these are the excrement of Choronzon.     And for this is BABALON under the power of the Magician, that she hath submitted herself unto the work; and she guardeth the Abyss. And in her is a perfect purity of that which is above, yet she is sent as the Redeemer to them that are below. For there is no other way into the Supernal mystery but through her and the Beast on which she rideth; and the Magician is set beyond her to deceive the brothers of blackness, lest they should make unto themselves a crown; for it there were two crowns, then should Ygdrasil, that ancient tree, be cast out into the Abyss, uprooted and cast down into the Outermost Abyss, and the Arcanum which is in the Adytum should be profaned; and the Ark should be touched, and the Lodge spied upon by them that are not masters, and the bread of the Sacrament should be the dung of Choronzon; and the wine of the Sacrament should be the water of Choronzon; and the incense should be dispersion; and the fire upon the Altar should be hate. But lift up thyself; stand, play the man, for behold! there shall be revealed unto thee the Great Terror, the thing of awe that hath no name.

1.12 - The Office and Limitations of the Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   Meanwhile, the intellect performs its function; it leads man to the gates of a greater self-consciousness and places him with unbandaged eyes on that wide threshold where a more luminous Angel has to take him by the hand. It takes first the lower powers of his existence, each absorbed in its own urge, each striving with a blind self-sufficiency towards the fulfilment of its own instincts and priMary impulses; it teaches them to understand themselves and to look through the reflecting eyes of the intelligence on the laws of their own action. It enables them to discern intelligently the high in themselves from the low, the pure from the impure and out of a crude confusion to arrive at more and more luminous formulas of their possibilities. It gives them self-knowledge and is a guide, teacher, purifier, liberator. For it enables them also to look beyond themselves and at each other and to draw upon each other for fresh motives and a richer working. It streng thens and purifies the hedonistic and the aesthetic activities and softens their quarrel with the ethical mind and instinct; it gives them solidity and seriousness, brings them to the support of the practical and dynamic powers and allies them more closely to the strong actualities of life. It sweetens the ethical will by infusing into it psychic, hedonistic and aesthetic elements and ennobles by all these separately or together the practical, dynamic and utilitarian temperament of the human being. At the same time it plays the part of a judge and legislator, seeks to fix rules, provide systems and regularised combinations which shall enable the powers of the human soul to walk by a settled path and act according to a sure law, an ascertained measure and in a balanced rhythm. Here it finds after a time that its legislative action becomes a force for limitation and turns into a bondage and that the regularised system which it has imposed in the interests of order and conservation becomes a cause of petrifaction and the sealing up of the fountains of life. It has to bring in its own saving faculty of doubt. Under the impulse of the intelligence warned by the obscure revolt of the oppressed springs of life, ethics, aesthetics, the social, political, economic rule begin to question themselves and, if this at first brings in again some confusion, disorder and uncertainty, yet it awakens new movements of imagination, insight, self-knowledge and self-realisation by which old systems and formulas are transformed or disappear, new experiments are made and in the end larger potentialities and combinations are brought into play. By this double action of the intelligence, affirming and imposing what it has seen and again in due season questioning what has been accomplished in order to make a new affirmation, fixing a rule and order and liberating from rule and order, the progress of the race is assured, however uncertain may seem its steps and stages.   But the action of the intelligence is not only turned downward and outward upon our subjective and external life to understand it and determine the law and order of its present movement and its future potentialities. It has also an upward and inward eye and a more luminous functioning by which it accepts divinations from the hidden eternities. It is opened in this power of vision to a Truth above it from which it derives, however imperfectly and as from behind a veil, an indirect knowledge of the universal principles of our existence and its possibilities; it receives and turns what it can seize of them into intellectual forms and these provide us with large governing ideas by which our efforts can be shaped and around which they can be concentrated or massed; it defines the ideals which we seek to accomplish. It provides us with the great ideas that are forces (ides forces), ideas which in their own strength impose themselves upon our life and compel it into their moulds. Only the forms we give these ideas are intellectual; they themselves descend from a plane of truth of being where knowledge and force are one, the idea and the power of self-fulfilment in the idea are inseparable. Unfortunately, when translated into the forms of our intelligence which acts only by a separating and combining analysis and synthesis and into the effort of our life which advances by a sort of experimental and empirical seeking, these powers become disparate and conflicting ideals which we have all the difficulty in the world to bring into any kind of satisfactory harmony. Such are the priMary principles of liberty and order, good, beauty and truth, the ideal of power and the ideal of love, individualism and collectivism, self-denial and self-fulfilment and a hundred others. In each sphere of human life, in each part of our being and our action the intellect presents us with the opposition of a number of such master ideas and such conflicting principles. It finds each to be a truth to which something essential in our being responds,in our higher nature a law, in our lower nature an instinct. It seeks to fulfil each in turn, builds a system of action round it and goes from one to the other and back again to what it has left. Or it tries to combine them but is contented with none of the combinations it has made because none brings about their perfect reconciliation or their satisfied oneness. That indeed belongs to a larger and higher consciousness, not yet attained by mankind, where these opposites are ever harmonised and even unified because in their origin they are eternally one. But still every enlarged attempt of the intelligence thus dealing with our inner and outer life increases the width and wealth of our nature, opens it to larger possibilities of self-knowledge and self-realisation and brings us nearer to our awakening into that greater consciousness.   The individual and social progress of man has been thus a double movement of self-illumination and self-harmonising with the intelligence and the intelligent will as the intermediaries between his soul and its works. He has had to bring out numberless possibilities of self-understanding, self-mastery, self-formation out of his first crude life of instincts and impulses; he has been constantly impelled to convert that lower animal or half-animal existence with its imperfect self-conscience into the stuff of intelligent being, instincts into ideas, impulses into ordered movements of an intelligent will. But as he has to proceed out of ignorance into knowledge by a slow labour of self-recognition and mastery of his surroundings and his material and as his intelligence is incapable of seizing comprehensively the whole of himself in knowledge, unable to work out comprehensively the mass of his possibilities in action, he has had to proceed piecemeal, by partial experiments, by creation of different types, by a constant swinging backward and forward between the various possibilities before him and the different elements he has to harmonise.

1.12 - The Sociology of Superman, #On the Way to Supermanhood, #Satprem, #Integral Yoga   But the very conditions of the uprooting of the old order may for a long time falsify the quest for the new order. And at first, this new order does not exist; it has to be made. A whole world has to be invented. And the aspiring superman or let us simply say the aspirant to something else must confront a priMary reality: the law of freedom is a very demanding one, infinitely more demanding than all the laws imposed by the Machine. It is not a coasting into just anything, but a methodical uprooting from thousands of little slaveries; it does not mean abandoning everything, but, on the contrary, taking charge of everything, since we no longer want to depend on anybody or anything. It is a supreme apprenticeship of responsibility that of being oneself, which in the end is being all. It is not an escape, but a conquest; not a vacation from the Machine, but a great Adventure into man's unknown. And anything that may hamper this supreme freedom, at whatever level or under whatever appearance, must be fought as fiercely as the police or lawmakers of the old world. We are not leaving the slavery of the old order to fall into the worse slavery of ourselves the slavery of drugs, of a party, of one religion or another, one sect or another, a golden bubble or a white one. We want the one freedom of smiling at everything and being light everywhere, identical in destitution and pomp, in prison and palace, in emptiness and fullness and everything is full because we burn with the one little flame that possesses everything forever.   What will they do, these wanderers, these transhumans of a new country that does not yet exist? In the first place, they will perhaps not move at all. They will perhaps have understood that the change has to be wrought inside and that, if nothing changes inside, nothing will ever change outside for centuries and centuries. They will perhaps stay right where they are, in this little street, this gray country, in a humble disguise, an old routine, but it will no longer be a routine because they will do everything with another look, in another way, with another attitude an inner way that changes all ways. And if they persevere, they will notice that this one little drop of true light they carry within themselves has the power to change everything about them surreptitiously. In their unpretentious little circle, they will have worked for the new world and precipitated a little more truth upon earth. But no circle is little when it has that center, since it is the center of everything. Or else, one day, perhaps they will feel impelled to join with their peers of the new world and with them build some living testimony of their common aspiration, as others built pyramids or cathedrals perhaps a city of the new world. And this is the beginning of a great enterprise, and a great danger.   --   There are ten or twenty, perhaps fifty, here or there, in one latitude or another, who yearn to till a truer plot of land, a small patch of man to grow a truer being within themselves, perhaps create together a laboratory of the superman, lay the first stone of the City of Truth on earth. They do not know, they do not know anything, except that they need something else and that there exists a Law of Harmony, a marvelous something of the Future seeking to be incarnated. They want to find the conditions of that incarnation, to lend themselves to the trial, to offer their substance for that living experiment. They know nothing except that everything must be different: in hearts, in gestures, in matter and the handling of matter. They are not seeking to create a new civilization, but another man; not a supercity among the millions of buildings of the world, but a listening post for the forces of the future, a supreme yantra of Truth, a conduit, a channel to try to capture and inscribe in matter a first note of the great Harmony, a first tangible sign of the new world. They do not pose as the champions of anything; they do not defend any liberty or attack any ism. They simply try together. They are the champions of their own pure little note, which is unlike the next person's and yet is everyone's note. They are no longer from a country, a family, a religion or a party; they belong to their own party, which is no one else's and yet is the party of the world, because what becomes true at one point becomes true for the whole world and brings the whole world together. They are from a family to be invented, from a country yet to be born. They do not try to correct others or anybody, to pour self-glorifying charities over the world, to cure the poor and the lepers; they try to cure the great poverty of smallness in themselves, the gray elf of the inner misery, to reclaim one single parcel of truth from themselves, one single ray of harmony. For if that Disease is cured in our own heart or a few hearts, the world will be that much lighter, and, through our clarity, the Law of Truth will better penetrate matter and radiate all around spontaneously. What liberation, what relief can a man who suffers in his own heart bring to the world? They do not work for themselves, though they are the priMary ground of the experience, but as an offering, pure and simple, to that which they do not really know, but which shimmers at the edge of the world like the dawn of a new age. They are the prospectors of the new cycle. They have given themselves to the future, body and soul, the way one jumps into the fire, without a look back. They are the servants of the infinite in the finite, of the totality in the infinitesimal, of eternity in each second and each gesture. They create their heaven with each step and carve the new world out of the banality of the day. And they are not afraid of failure, for they have left behind the failures and success of the prison they live in the sole infallibility of a right little note.   But these builders of the new world will have to be careful not to erect a new prison, be it an ideal and enlightened one. In fact, they will understand, and quickly that this City of Truth will not and cannot see the light of day until they themselves live totally in the Truth, and that that building site is first and foremost the site of their own transmutation. One does not deceive Truth.

1.12 - TIME AND ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   This Marxian account of the matter is somewhat oversimplified. It is not quite true to say that all theologies and philosophies whose priMary concern is with time, rather than eternity, are necessarily revolutionary. The aim of all revolutions is to make the future radically different from and better than the past. But some time-obsessed philosophies are primarily concerned with the past, not the future, and their politics are entirely a matter of preserving or restoring the status quo and getting back to the good old days. But the retrospective time-worshippers have one thing in common with the revolutionary devotees of the bigger and better future; they are prepared to use unlimited violence to achieve their ends. It is here that we discover the essential difference between the politics of eternity-philosophers and the politics of time-philosophers. For the latter, the ultimate good is to be found in the temporal worldin a future, where everyone will be happy because all are doing and thinking something either entirely new and unprecedented or, alternatively, something old, traditional and hallowed. And because the ultimate good lies in time, they feel justified in making use of any temporal means for achieving it. The Inquisition burns and tortures in order to perpetuate a creed, a ritual and an ecclesiastico-politico-financial organization regarded as necessary to mens eternal salvation. Bible-worshipping Protestants fight long and savage wars, in order to make the world safe for what they fondly imagine to be the genuinely antique Christianity of apostolic times. Jacobins and Bolsheviks are ready to sacrifice millions of human lives for the sake of a political and economic future gorgeously unlike the present. And now all Europe and most of Asia has had to be sacrificed to a crystal-gazers vision of perpetual Co-Prosperity and the Thousand-Year Reich. From the records of history it seems to be abundantly clear that most of the religions and philosophies which take time too seriously are correlated with political theories that inculcate and justify the use of large-scale violence. The only exceptions are those simple Epicurean faiths, in which the reaction to an all too real time is Eat, drink and be merry, for tomorrow we die. This is not a very noble, nor even a very realistic kind of morality. But it seems to make a good deal more sense than the revolutionary ethic: Die (and kill), for tomorrow someone else will eat, drink and be merry. In practice, of course, the prospect even of somebody elses future merriment is extremely precarious. For the process of wholesale dying and killing creates material, social and psychological conditions that practically guarantee the revolution against the achievement of its beneficent ends.   For those whose philosophy does not compel them to take time with an excessive seriousness the ultimate good is to be sought neither in the revolutionarys progressive social apocalypse, nor in the reactionarys revived and perpetuated past, but in an eternal divine now which those who sufficiently desire this good can realize as a fact of immediate experience. The mere act of dying is not in itself a passport to eternity; nor can wholesale killing do anything to bring deliverance either to the slayers or the slain or their posterity. The peace that passes all understanding is the fruit of liberation into eternity; but in its ordinary everyday form peace is also the root of liberation. For where there are violent passions and compelling distractions, this ultimate good can never be realized. That is one of the reasons why the policy correlated with eternity-philosophies is tolerant and non-violent. The other reason is that the eternity, whose realization is the ultimate good, is a kingdom of heaven within. Thou art That; and though That is immortal and impassible, the killing and torturing of individual thous is a matter of cosmic significance, inasmuch as it interferes with the normal and natural relationship between individual souls and the divine eternal Ground of all being. Every violence is, over and above everything else, a sacrilegious rebellion against the divine order.

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology   by Epiphanius. 60 It is related there that Christ took this Mary   with him on to a mountain, where he produced a woman from   --   is evident from the text itself. It says that Mary received such a   shock that she fell to the ground. Christ then said to her:   --   beholder of the miracle, Mary, the vision was the spontaneous   visualization or projection of an unconscious process in herself.   --   Mary was confronted in her vision. If we assume that the recipi-   ent of the vision was in reality a woman- an assumption that is   --   were lacking. Mechthild had a vision similar to Mary's, dealing   with the same problem from a different angle: she saw herself

1.13 - SALVATION, DELIVERANCE, ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   The allegory is fairly clear. The ships that bear the individual voyagers across the sea of life are sects and churches, collections of dogmas and religious organizations. The planks which also sink at last are all good works falling short of total selfsurrender and all faith less absolute than the unitive knowledge of God. Liberation into eternity is the result of throwing oneself into the sea"; in the language of the Gospels, one must lose ones life in order to save it. But throwing oneself into the sea is a risky business not so risky, of course, as travelling in a vast Queen Mary, fitted up with the very latest in dogmatic conveniences and liturgical decorations, and bound either for Davy Joness locker or at best, the wrong port, but still quite dangerous enough. For the surface of the sea the divine Ground as it is manifested in the world of time and multiplicitygleams with a reflected radiance that can no more be seized than the image of beauty in a mirror; while the bottom, the Ground as it is eternally in itself seems merely darkness to the analytic mind, as it peers down into the depdis; and when the analytic mind decides to join the will in the final necessary plunge into self-naughting it must run the gantlet, as it sinks down, of those devouring pseudosalvations described in the Chandogya Upanishaddreamsalvation into that fascinating psychic world, where the ego still survives, but with a happier and more untrammelled kind of life, or else the sleep-salvation of false samadhi, of unity in sub-consciousness instead of unity in super-consciousness.   Niffaris estimate of any individuals chances of achieving mans final end does not err on the side of excessive optimism. But then no saint or founder of a religion, no exponent of the Perennial Philosophy, has ever been optimistic. Many are called, but few are chosen. Those who do not choose to be chosen cannot hope for anything better than some form of partial salvation under conditions that will permit them to advance towards complete deliverance.

1.14 - Bibliography, #Aion, #Carl Jung, #Psychology   Fierz-David, Linda. The Dream of Poliphilo. Translated by Mary   Hottinger. (Bollingen Series XXV.) New York, 1950.

1.14 - IMMORTALITY AND SURVIVAL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   More precisely, good men spiritualize their mind-bodies; bad men incarnate and mentalize their spirits. The completely spiritualized mind-body is a Tathagata, who doesnt go anywhere when he dies, for the good reason that he is already, actually and consciously, where everyone has always potentially been without knowing. The person who has not, in this life, gone into Thusness, into the eternal principle of all states of being, goes at death into some particular state, either purgatorial or paradisal. In the Hindu scriptures and their commentaries several different kinds of posthumous salvation are distinguished. The thus-gone soul is completely delivered into complete union with the divine Ground; but it is also possible to achieve other kinds of mukti, or liberation, even while retaining a form of purified I-consciousness. The nature of any individuals deliverance after death depends upon three factors: the degree of holiness achieved by him while in the body, the particular aspect of the divine Reality to which he gave his priMary allegiance, and the particular path he chose to follow. Similarly, in the Divine Comedy, Paradise has its various circles; but whereas in the oriental eschatologies the saved soul can go out of even sublimated individuality, out of survival even in some kind of celestial time, to a complete deliverance into the eternal, Dantes souls remain for ever where (after passing through the unmeritorious sufferings of purgatory) they find themselves as the result of their single incarnation in a body. Orthodox Christian doctrine does not admit the possibility, either in the posthumous state or in some other embodiment, of any further growth towards the ultimate perfection of a total union with the Godhead. But in the Hindu and Buddhist versions of the Perennial Philosophy the divine mercy is matched by the divine patience: both are infinite. For oriental theologians there is no eternal damnation; there are only purgatories and then an indefinite series of second chances to go forward towards not only mans, but the whole creations final endtotal reunion with the Ground of all being.   Preoccupation with posthumous deliverance is not one of the means to such deliverance, and may easily, indeed, become an obstacle in the way of advance towards it. There is not the slightest reason to suppose that ardent spiritualists are more likely to be saved than those who have never attended a sance or familiarized themselves with the literature, speculative or evidential. My intention here is not to add to that literature, but rather to give the baldest sumMary of what has been written about the subject of survival within the various religious traditions.   In oriental discussions of the subject, that which survives death is not the personality. Buddhism accepts the doctrine of reincarnation; but it is not a soul that passes on (Buddhism denies the existence of a soul); it is the character. What we choose to make of our mental and physical constitution in the course of our life on earth affects the psychic medium within which individual minds lead a part at least of their amphibious existence, and this modification of the medium results, after the bodys death, in the initiation of a new existence either in a heaven, or a purgatory, or another body.

1.14 - The Principle of Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   But let us clearly understand that they must not be interpreted, as the modern pragmatic tendency concerned much more with the present affairs of the world than with any high and far-off spiritual possibility seeks to interpret them, as no more than a philosophical and religious justification of social service, patriotic, cosmopolitan and humanitarian effort and attachment to the hundred eager social schemes and dreams which attract the modern intellect. It is not the rule of a large moral and intellectual altruism which is here announced, but that of a spiritual unity with God and with this world of beings who dwell in him and in whom he dwells. It is not an injunction to subordinate the individual to society and humanity or immolate egoism on the altar of the human collectivity, but to fulfil the individual in God and to sacrifice the ego on the one true altar of the allembracing Divinity. The Gita moves on a plane of ideas and experiences higher than those of the modern mind which is at the stage indeed of a struggle to shake off the coils of egoism, but is still mundane in its outlook and intellectual and moral rather than spiritual in its temperament. Patriotism, cosmopolitanism, service of society, collectivism, humanitarianism, the ideal or religion of humanity are admirable aids towards our escape from our priMary condition of individual, family, social, national egoism into a secondary stage in which the individual realises, as far as it can be done on the intellectual, moral and emotional level, - on that level he cannot do it entirely in the right and perfect way, the way of the integral truth of his being, - the oneness of his existence with the existence of other beings. But   The Principle of Divine Works

1.14 - The Secret, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga   254 - This ancient tradition, known also to the Hebrews, seems to have been revived, quite literally, by Christianity and the immaculate conception of the Virgin Mary.   255 - The material Inconscient.

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology   schema is a priMary one characterizing the psychology of love   relationships and also of the transference, it will, like all char-   --   the prima materia, the arcanum, the priMary substance, which   in Paracelsus and his followers is called the increatum and is   --   This priMary substance is round (massa globosa, rotundum,   aroixdov oTpoyyvXov), like the world and the world-soul; it is in   --   Quaternity"- if such an expression be permitted 91 - to Mary or   the devil. These two incompatible figures are united in the

1.14 - The Succesion to the Kingdom in Ancient Latium, #The Golden Bough, #James George Frazer, #Occultism   of their social evolution, it has been custoMary to regard women and   not men as the channels in which royal blood flows, and to bestow

1.14 - The Supermind as Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga   6:There are subordinate, but important details. The Vedic seers seem to speak of two priMary faculties of the "truthconscious" soul; they are Sight and Hearing, by which is intended direct operations of an inherent Knowledge describable as truth-vision and truth-audition and reflected from far-off in our human mentality by the faculties of revelation and inspiration. Besides, a distinction seems to be made in the operations of the Supermind between knowledge by a comprehending and pervading consciousness which is very near to subjective knowledge by identity and knowledge by a projecting, confronting, apprehending consciousness which is the beginning of objective cognition. These are the Vedic clues. And we may accept from this ancient experience the subsidiary term "truthconsciousness" to delimit the connotation of the more elastic phrase, Supermind.   7:We see at once that such a consciousness, described by such characteristics, must be an intermediate formulation which refers back to a term above it and forward to another below it; we see at the same time that it is evidently the link and means by which the inferior develops out of the superior and should equally be the link and means by which it may develop back again towards its source. The term above is the unitarian or indivisible consciousness of pure Sachchidananda in which there are no separating distinctions; the term below is the analytic or dividing consciousness of Mind which can only know by separation and distinction and has at the most a vague and secondary apprehension of unity and infinity, - for, though it can synthetise its divisions, it cannot arrive at a true totality. Between them is this comprehensive and creative consciousness, by its power of pervading and intimately comprehending knowledge the child of that self-awareness by identity which is the poise of the Brahman and by its power of projecting, confronting, apprehending knowledge parent of that awareness by distinction which is the process of the Mind.

1.15 - Index, #Aion, #Carl Jung, #Psychology   Assumptio Mariae, see Mary   assumptions, 15   --   205; and Mary, in Gnostic legend,   202; as new aeon, 90; the perfect   --   Mary: as fountain, 116; in Gnostic   symbolism, 202, 204, 205; in Pistis   --   Mary, the Virgin, 205; Assumption,   87; Immaculate Conception, 8771;   --   32; in Mary, 204; and mother-   imago, 12; reality of factor mak-

1.15 - In the Domain of the Spirit Beings, #The Practice of Magical Evocation, #Franz Bardon, #Occultism   The following discussions are therefore a short sumMary of the magician's experiences on his visits to the said spheres.   Only the confirmed materialist, who, with his physical senses, does not perceive anything else but the material world and who only believes in what he sees, hears and feels, will doubt that there are other spheres beside this material world. The genuine magician will not give any judgement upon a materialist and will not try to dissuade him from his views. The materialist is in the state of maturity, in this physical world, which corresponds to his personal development. The magician will therefore make no effort to teach a materialist better, for the latter will always end by saying that he has never seen a spirit and therefore only believes in the things he has been able to perceive with his physical faculties, that is to see, hear or feel. The materialist does not deny the matter, he agrees that the material and power in which he lives must exist, but to believe that there exist other, more subtle spheres of material or power goes beyond his horizon. Therefore the magician never tries to influence the belief of another human being, for the non-initiate will always have his individual opinion of higher facts, and will always judge from his own point of view.

1.15 - The Suprarational Good, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   It has been felt and said from of old that the laws of right, the laws of perfect conduct are the laws of the gods, eternal beyond, laws that man is conscious of and summoned to obey. The age of reason has scouted this sumMary account of the matter as a superstition or a poetical imagination which the nature and history of the world contradict. But still there is a truth in this ancient superstition or imagination which the rational denial of it misses and the rational confirmations of it, whether Kants categorical imperative or another, do not altogether restore. If mans conscience is a creation of his evolving nature, if his conceptions of ethical law are mutable and depend on his stage of evolution, yet at the root of them there is something constant in all their mutations which lies at the very roots of his own nature and of world-nature. And if Nature in man and the world is in its beginnings infra-ethical as well as infrarational, as it is at its summit supra-ethical as well as suprarational, yet in that infraethical there is something which becomes in the human plane of being the ethical, and that supra-ethical is itself a consummation of the ethical and cannot be reached by any who have not trod the long ethical road. Below hides that secret of good in all things which the human being approaches and tries to deliver partially through ethical instinct and ethical idea; above is hidden the eternal Good which exceeds our partial and fragmentary ethical conceptions.   Our ethical impulses and activities begin like all the rest in the infrarational and take their rise from the subconscient. They arise as an instinct of right, an instinct of obedience to an ununderstood law, an instinct of self-giving in labour, an instinct of sacrifice and self-sacrifice, an instinct of love, of self-subordination and of solidarity with others. Man obeys the law at first without any inquiry into the why and the wherefore; he does not seek for it a sanction in the reason. His first thought is that it is a law created by higher powers than himself and his race and he says with the ancient poet that he knows not whence these laws sprang, but only that they are and endure and cannot with impunity be violated. What the instincts and impulses seek after, the reason labours to make us understand, so that the will may come to use the ethical impulses intelligently and turn the instincts into ethical ideas. It corrects mans crude and often erring misprisions of the ethical instinct, separates and purifies his confused associations, shows as best it can the relations of his often clashing moral ideals, tries to arbitrate and compromise between their conflicting claims, arranges a system and many-sided rule of ethical action. And all this is well, a necessary stage of our advance; but in the end these ethical ideas and this intelligent ethical will which it has tried to train to its control, escape from its hold and soar up beyond its province. Always, even when enduring its rein and curb, they have that inborn tendency.

1.15 - The Value of Philosophy, #The Problems of Philosophy, #Bertrand Russell, #Philosophy   The true philosophic contemplation, on the contrary, finds its satisfaction in every enlargement of the not-Self, in everything that magnifies the objects contemplated, and thereby the subject contemplating. Everything, in contemplation, that is personal or private, everything that depends upon habit, self-interest, or desire, distorts the object, and hence impairs the union which the intellect seeks. By thus making a barrier between subject and object, such personal and private things become a prison to the intellect. The free intellect will see as God might see, without a _here_ and _now_, without hopes and fears, without the trammels of custoMary beliefs and traditional prejudices, calmly, dispassionately, in the sole and exclusive desire of knowledge--knowledge as impersonal, as purely contemplative, as it is possible for man to attain. Hence also the free intellect will value more the abstract and universal knowledge into which the accidents of private history do not enter, than the knowledge brought by the senses, and dependent, as such knowledge must be, upon an exclusive and personal point of view and a body whose sense-organs distort as much as they reveal.   The mind which has become accustomed to the freedom and impartiality of philosophic contemplation will preserve something of the same freedom and impartiality in the world of action and emotion. It will view its purposes and desires as parts of the whole, with the absence of insistence that results from seeing them as infinitesimal fragments in a world of which all the rest is unaffected by any one man's deeds. The impartiality which, in contemplation, is the unalloyed desire for truth, is the very same quality of mind which, in action, is justice, and in emotion is that universal love which can be given to all, and not only to those who are judged useful or admirable. Thus contemplation enlarges not only the objects of our thoughts, but also the objects of our actions and our affections: it makes us citizens of the universe, not only of one walled city at war with all the rest. In this citizenship of the universe consists man's true freedom, and his liberation from the thraldom of narrow hopes and fears.

1.15 - Truth, #Initiation Into Hermetics, #Franz Bardon, #Occultism   This brief sumMary will suffice for the adept to instruct him how to deal with the problem of truth.

1.16 - Dianus and Diana, #The Golden Bough, #James George Frazer, #Occultism   may have been custoMary to set up an image or symbol of Janus at the   principal door of the house in order to place the entrance under the   --   the ingenuity of mythologists. When it had become custoMary to guard   the entrance of houses and towns by an image of Janus, it might well

1.16 - The Suprarational Ultimate of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   The reason is that here we get to another power of our being which is different from the ethical, aesthetic, rational and religious,one which, even if we recognise it as lower in the scale, still insists on its own reality and has not only the right to exist but the right to satisfy itself and be fulfilled. It is indeed the priMary power, it is the base of our existence upon earth, it is that which the others take as their starting-point and their foundation. This is the life-power in us, the vitalistic, the dynamic nature. Its whole principle and aim is to be, to assert its existence, to increase, to expand, to possess and to enjoy: its native terms are growth of being, pleasure and power. Life itself here is Being at labour in Matter to express itself in terms of conscious force; human life is the human being at labour to impress himself on the material world with the greatest possible force and intensity and extension. His priMary insistent aim must be to live and make for himself a place in the world, for himself and his species, secondly, having made it to possess, produce and enjoy with an ever-widening scope, and finally to spread himself over all the earth-life and dominate it; this is and must be his first practical business. That is what the Darwinians have tried to express by their notion of the struggle for life. But the struggle is not merely to last and live, but to increase, enjoy and possess: its method includes and uses not only a principle and instinct of egoism, but a concomitant principle and instinct of association. Human life is moved by two equally powerful impulses, one of individualistic self-assertion, the other of collective self-assertion; it works by strife, but also by mutual assistance and united effort: it uses two diverse convergent forms of action, two motives which seem to be contradictory but are in fact always coexistent, competitive endeavour and cooperative endeavour. It is from this character of the dynamism of life that the whole structure of human society has come into being, and it is upon the sustained and vigorous action of this dynamism that the continuance, energy and growth of all human societies depends. If this life-force in them fails and these motive-powers lose in vigour, then all begins to languish, stagnate and finally move towards disintegration.   The modern European idea of society is founded upon the priMary and predominant part played by this vital dynamism in the formation and maintenance of society; for the European, ever since the Teutonic mind and temperament took possession of western Europe, has been fundamentally the practical, dynamic and kinetic man, vitalistic in the very marrow of his thought and being. All else has been the fine flower of his life and culture, this has been its root and stalk, and in modern times this truth of his temperament, always there, has come aggressively to the surface and triumphed over the traditions of Christian piety and Latinistic culture. This triumphant emergence and lead of the vital man and his motives has been the whole significance of the great economic and political civilisation of the nineteenth century. Life in society consists, for the practical human instincts, in three activities, the domestic and social life of man,social in the sense of his custoMary relations with others in the community both as an individual and as a member of one family among many,his economic activities as a producer, wealth-getter and consumer and his political status and action. Society is the organisation of these three things and, fundamentally, it is for the practical human being nothing more. Learning and science, culture, ethics, aesthetics, religion are assigned their place as aids to life, for its guidance and betterment, for its embellishment, for the consolation of its labours, difficulties and sorrows, but they are no part of its very substance, do not figure among its essential objects. Life itself is the only object of living.   The ancients held a different, indeed a diametrically opposite view. Although they recognised the immense importance of the priMary activities, in Asia the social most, in Europe the political,as every society must which at all means to live and flourish,yet these were not to them priMary in the higher sense of the word; they were mans first business, but not his chief business. The ancients regarded this life as an occasion for the development of the rational, the ethical, the aesthetic, the spiritual being. Greece and Rome laid stress on the three first alone, Asia went farther, made these also subordinate and looked upon them as stepping-stones to a spiritual consummation. Greece and Rome were proudest of their art, poetry and philosophy and cherished these things as much as or even more than their political liberty or greatness. Asia too exalted these three powers and valued inordinately her social organisation, but valued much more highly, exalted with a much greater intensity of worship her saints, her religious founders and thinkers, her spiritual heroes. The modern world has been proudest of its economic organisation, its political liberty, order and progress, the mechanism, comfort and ease of its social and domestic life, its science, but science most in its application to practical life, most for its instruments and conveniences, its railways, telegraphs, steamships and its other thousand and one discoveries, countless inventions and engines which help man to master the physical world. That marks the whole difference in the attitude.   On this a great deal hangs; for if the practical and vitalistic view of life and society is the right one, if society merely or principally exists for the maintenance, comfort, vital happiness and political and economic efficiency of the species, then our idea that life is a seeking for God and for the highest self and that society too must one day make that its principle cannot stand. Modern society, at any rate in its self-conscious aim, is far enough from any such endeavour; whatever may be the splendour of its achievement, it acknowledges only two gods, life and practical reason organised under the name of science. Therefore on this great priMary thing, this life-power and its manifestations, we must look with especial care to see what it is in its reality as well as what it is in its appearance. Its appearance is familiar enough; for of that is made the very stuff and present form of our everyday life. Its main ideals are the physical good and vitalistic well-being of the individual and the community, the entire satisfaction of the desire for bodily health, long life, comfort, luxury, wealth, amusement, recreation, a constant and tireless expenditure of the mind and the dynamic life-force in remunerative work and production and, as the higher flame-spires of this restless and devouring energy, creations and conquests of various kinds, wars, invasions, colonisation, discovery, commercial victory, travel, adventure, the full possession and utilisation of the earth. All this life still takes as its cadre the old existing forms, the family, the society, the nation and it has two impulses, individualistic and collective.   The priMary impulse of life is individualistic and makes family, social and national life a means for the greater satisfaction of the vital individual. In the family the individual seeks for the satisfaction of his vital instinct of possession, as well as for the joy of companionship, and for the fulfilment of his other vital instinct of self-reproduction. His gains are the possession of wife, servants, house, wealth, estates, the reproduction of much of himself in the body and mind of his progeny and the prolongation of his activities, gains and possessions in the life of his children; incidentally he enjoys the vital and physical pleasures and the more mental pleasures of emotion and affection to which the domestic life gives scope. In society he finds a less intimate but a larger expansion of himself and his instincts. A wider field of companionship, interchange, associated effort and production, errant or gregarious pleasure, satisfied emotion, stirred sensation and regular amusement are the advantages which attach him to social existence. In the nation and its constituent parts he finds a means for the play of a remoter but still larger sense of power and expansion. If he has the force, he finds there fame, pre-eminence, leadership or at a lower pitch the sense of an effective action on a small or a large scale, in a reduced or a magnified field of public action; if he cannot have this, still he can feel a share of some kind, a true portion or fictitious image of participation, in the pride, power and splendour of a great collective activity and vital expansion. In all this there is primarily at work the individualist principle of the vital instinct in which the competitive side of that movement of our nature associates with the cooperative but predominates over it. Carried to an excess this predominance creates the ideal of the arriviste, to whom family, society and nation are not so much a sympathetic field as a ladder to be climbed, a prey to be devoured, a thing to be conquered and dominated. In extreme cases the individualist turn isolates itself from the companion motive, reverts to a primitive anti-social feeling and creates the nomad, the adventurer, the ranger of wilds, or the pure solitary,solitary not from any intellectual or spiritual impulse, but because society, once an instrument, has become a prison and a burden, an oppressive cramping of his expansion, a denial of breathing-space and elbow-room. But these cases grow rarer, now that the ubiquitous tentacles of modern society take hold everywhere; soon there will be no place of refuge left for either the nomad or the solitary, not even perhaps Saharan deserts or the secure remotenesses of the Himalayas. Even, it may be, the refuge of an inner seclusion may be taken from us by a collectivist society intent to make its pragmatic, economic, dynamic most of every individual cell of the organism.   For this growing collectivist or cooperative tendency embodies the second instinct of the vital or practical being in man. It shows itself first in the family ideal by which the individual subordinates himself and finds his vital satisfaction and practical account, not in his own predominant individuality, but in the life of a larger vital ego. This ideal played a great part in the old aristocratic views of life; it was there in the ancient Indian idea of the kula and the kuladharma, and in later India it was at the root of the joint-family system which made the strong economic base of mediaeval Hinduism. It has taken its grossest Vaishya form in the ideal of the British domestic Philistine, the idea of the human individual born here to follow a trade or profession, to marry and procreate a family, to earn his living, to succeed reasonably if not to amass an efficient or ostentatious wealth, to enjoy for a space and then die, thus having done the whole business for which he came into the body and performed all his essential duty in life,for this apparently was the end unto which man with all his divine possibilities was born! But whatever form it may take, however this grossness may be refined or toned down, whatever ethical or religious conceptions may be superadded, always the family is an essentially practical, vitalistic and economic creation. It is simply a larger vital ego, a more complex vital organism that takes up the individual and englobes him in a more effective competitive and cooperative life unit. The family like the individual accepts and uses society for its field and means of continuance, of vital satisfaction and well-being, of aggrandisement and enjoyment. But this life unit also, this multiple ego can be induced by the cooperative instinct in life to subordinate its egoism to the claims of the society and trained even to sacrifice itself at need on the communal altar. For the society is only a still larger vital competitive and cooperative ego that takes up both the individual and the family into a more complex organism and uses them for the collective satisfaction of its vital needs, claims, interests, aggrandisement, well-being, enjoyment. The individual and family consent to this exploitation for the same reason that induced the individual to take on himself the yoke of the family, because they find their account in this wider vital life and have the instinct in it of their own larger growth, security and satisfaction. The society, still more than the family, is essentially economic in its aims and in its very nature. That accounts for the predominantly economic and materialistic character of modern ideas of Socialism; for these ideas are the full rationalistic flowering of this instinct of collective life. But since the society is one competitive unit among many of its kind, and since its first relations with the others are always potentially hostile, even at the best competitive and not cooperative, and have to be organised in that view, a political character is necessarily added to the social life, even predominates for a time over the economic and we have the nation or State. If we give their due value to these fundamental characteristics and motives of collective existence, it will seem natural enough that the development of the collective and cooperative idea of society should have culminated in a huge, often a monstrous overgrowth of the vitalistic, economic and political ideal of life, society and civilisation.

1.16 - The Triple Status of Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga   8:We have seen what is the nature of this first and priMary poise of the Supermind which founds the inalienable unity of things. It is not the pure unitarian consciousness; for that is a timeless and spaceless concentration of Sachchidananda in itself, in which Conscious Force does not cast itself out into any kind of extension and, if it contains the universe at all, contains it in eternal potentiality and not in temporal actuality. This, on the contrary, is an equal self-extension of Sachchidananda all-comprehending, all-possessing, all-constituting. But this all is one, not many; there is no individualisation. It is when the reflection of this Supermind falls upon our stilled and purified self that we lose all sense of individuality; for there is no concentration of consciousness there to support an individual development. All is developed in unity and as one; all is held by this Divine Consciousness as forms of its existence, not as in any degree separate existences. Somewhat as the thoughts and images that occur in our mind are not separate existences to us, but forms taken by our consciousness, so are all names and forms to this priMary Supermind. It is the pure divine ideation and formation in the Infinite, - only an ideation and formation that is organised not as an unreal play of mental thought, but as a real play of conscious being. The divine soul in this poise would make no difference between Conscious-Soul and ForceSoul, for all force would be action of consciousness, nor between Matter and Spirit since all mould would be simply form of Spirit.   9:In the second poise of the Supermind the Divine Consciousness stands back in the idea from the movement which it contains, realising it by a sort of apprehending consciousness, following it, occupying and inhabiting its works, seeming to distribute itself in its forms. In each name and form it would realise itself as the stable Conscious-Self, the same in all; but also it would realise itself as a concentration of ConsciousSelf following and supporting the individual play of movement and upholding its differentiation from other play of movement, - the same everywhere in soul-essence, but varying in soulform. This concentration supporting the soul-form would be the individual Divine or Jivatman as distinguished from the universal Divine or one all-constituting self. There would be no essential difference, but only a practical differentiation for the play which would not abrogate the real unity. The universal Divine would know all soul-forms as itself and yet establish a different relation with each separately and in each with all the others. The individual Divine would envisage its existence as a soul-form and soul-movement of the One and, while by the comprehending action of consciousness it would enjoy its unity with the One and with all soul-forms, it would also by a forward or frontal apprehending action support and enjoy its individual movement and its relations of a free difference in unity both with the One and with all its forms. If our purified mind were to reflect this secondary poise of Supermind, our soul could support and occupy its individual existence and yet even there realise itself as the One that has become all, inhabits all, contains all, enjoying even in its particular modification its unity with God and its fellows. In no other circumstance of the supramental existence would there be any characteristic change; the only change would be this play of the One that has manifested its multiplicity and of the Many that are still one, with all that is necessary to maintain and conduct the play.   --   12:Obviously, these three poises would be only different ways of dealing with the same Truth; the Truth of existence enjoyed would be the same, the way of enjoying it or rather the poise of the soul in enjoying it would be different. The delight, the Ananda would vary, but would abide always within the status of the Truth-consciousness and involve no lapse into the Falsehood and the Ignorance. For the secondary and tertiary Supermind would only develop and apply in the terms of the divine multiplicity what the priMary Supermind had held in the terms of the divine unity. We cannot stamp any of these three poises with the stigma of falsehood and illusion. The language of the Upanishads, the supreme ancient authority for these truths of a higher experience, when they speak of the Divine existence which is manifesting itself, implies the validity of all these experiences. We can only assert the priority of the oneness to the multiplicity, a priority not in time but in relation of consciousness, and no statement of supreme spiritual experience, no Vedantic philosophy denies this priority or the eternal dependence of the Many on the One. It is because in Time the Many seem not to be eternal but to manifest out of the One and return into it as their essence that their reality is denied; but it might equally be reasoned that the eternal persistence or, if you will, the eternal recurrence of the manifestation in Time is a proof that the divine multiplicity is an eternal fact of the Supreme beyond Time no less than the divine unity; otherwise it could not have this characteristic of inevitable eternal recurrence in Time.   13:It is indeed only when our human mentality lays an exclusive emphasis on one side of spiritual experience, affirms that to be the sole eternal truth and states it in the terms of our all-dividing mental logic that the necessity for mutually destructive schools of philosophy arises. Thus, emphasising the sole truth of the unitarian consciousness, we observe the play of the divine unity, erroneously rendered by our mentality into the terms of real difference, but, not satisfied with correcting this error of the mind by the truth of a higher principle, we assert that the play itself is an illusion. Or, emphasising the play of the One in the Many, we declare a qualified unity and regard the individual soul as a soul-form of the Supreme, but would assert the eternity of this qualified existence and deny altogether the experience of a pure consciousness in an unqualified oneness. Or, again, emphasising the play of difference, we assert that the Supreme and the human soul are eternally different and reject the validity of an experience which exceeds and seems to abolish that difference. But the position that we have now firmly taken absolves us from the necessity of these negations and exclusions: we see that there is a truth behind all these affirmations, but at the same time an excess which leads to an ill-founded negation. Affirming, as we have done, the absolute absoluteness of That, not limited by our ideas of unity, not limited by our ideas of multiplicity, affirming the unity as a basis for the manifestation of the multiplicity and the multiplicity as the basis for the return to oneness and the enjoyment of unity in the divine manifestation, we need not burden our present statement with these discussions or undertake the vain labour of enslaving to our mental distinctions and definitions the absolute freedom of the Divine Infinite.

1.17 - SUFFERING, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   The urge-to-separateness, or craving for independent and individualized existence, can manifest itself on all the levels of life, from the merely cellular and physiological, through the instinctive, to the fully conscious. It can be the craving of a whole organism for an intensification of its separateness from the environment and the divine Ground. Or it can be the urge of a part within an organism for an intensification of its own partial life as distinct from (and consequently at the expense of) the life of the organism as a whole. In the first case we speak of impulse, passion, desire, self-will, sin; in the second, we describe what is happening as illness, injury, functional or organic disorder. In both cases the craving for separateness results in suffering, not only for the craver, but also for the cravers sentient environmento ther organisms in the external world, or other organs within the same organism. In one way suffering is entirely private; in another, fatally contagious. No living creature is able to experience the suffering of another creature. But the craving for separateness which, sooner or later, directly or indirectly, results in some form of private and unshareable suffering for the craver, also results, sooner or later, directly or indirectly, in suffering (equally private and unshareable) for others. Suffering and moral evil have the same sourcea craving for the intensification of the separateness which is the priMary datum of all creatureliness.   It will be as well to illustrate these generalizations by a few examples. Let us consider first the suffering inflicted by living organisms on themselves and on other living organisms in the mere process of keeping alive. The cause of such suffering is the craving for individual existence, expressing itself specifically in the form of hunger. Hunger is entirely naturala part of every creatures dharma. The suffering it causes alike to the hungry and to those who satisfy their hunger is inseparable from the existence of sentient creatures. The existence of sentient creatures has a goal and purpose which is ultimately the supreme good of every one of them. But meanwhile the suffering of creatures remains a fact and is a necessary part of creatureliness. In so far as this is the case, creation is the beginning of the Fall. The consummation of the Fall takes place when creatures seek to intensify their separateness beyond the limits prescribed by the law of their being. On the biological level the Fall would seem to have been consummated very frequently during the course of evolutionary history.

1.17 - The Burden of Royalty, #The Golden Bough, #James George Frazer, #Occultism   dances, it was custoMary for the high priest to become drunk. While   in this state, seeming to belong neither to heaven nor to earth, one

1.17 - The Divine Birth and Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga    principle working itself out in forms and laws of action, forms of the inner and the outer life, orderings of relations of every kind in the world. Dharma1 is both that which we hold to and that which holds together our inner and outer activities. In its priMary sense it means a fundamental law of our nature which secretly conditions all our activities, and in this sense each being, type, species, individual, group has its own dharma. Secondly, there is the divine nature which has to develop and manifest in us, and in this sense dharma is the law of the inner workings by which that grows in our being. Thirdly, there is the law by which we govern our outgoing thought and action and our relations with each other so as to help best both our own growth and that of the human race towards the divine ideal.   Dharma is generally spoken of as something eternal and unchanging, and so it is in the fundamental principle, in the ideal, but in its forms it is continually changing and evolving, because man does not already possess the ideal or live in it, but aspires more or less perfectly towards it, is growing towards its knowledge and practice. And in this growth dharma is all that helps us to grow into the divine purity, largeness, light, freedom, power, strength, joy, love, good, unity, beauty, and against it stands its shadow and denial, all that resists its growth and has not undergone its law, all that has not yielded up and does not will to yield up its secret of divine values, but presents a front of perversion and contradiction, of impurity, narrowness, bondage, darkness, weakness, vileness, discord and suffering and division, and the hideous and the crude, all that man has to leave behind in his progress. This is the adharma, notdharma, which strives with and seeks to overcome the dharma, to draw backward and downward, the reactionary force which makes for evil, ignorance and darkness. Between the two there is perpetual battle and struggle, oscillation of victory and defeat in which sometimes the upward and sometimes the downward forces prevail. This has been typified in the Vedic image of the struggle between the divine and the Titanic powers, the sons

1.18 - The Human Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga   Thought and the Word and travelled to the secret worlds of the luminous Bliss. In the light of the conclusions at which we have arrived, we can now study the more important passages, profound, beautiful and luminous, in which this great discovery of the human forefa thers is hymned. We shall find there the sumMary of that great hope which the Vedic mystics held ever before their eyes; that journey, that victory is the ancient, primal achievement set as a type by the luminous Ancestors for the mortality that was to come after them. It was the conquest of the powers of the circumscribing Night (ratr paritakmya), Vritras,   Sambaras and Valas, the Titans, Giants, Pythons, subconscient

1.18 - The Infrarational Age of the Cycle, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   We have seen that there are necessarily three stages of the social evolution or, generally, of the human evolution in both individual and society. Our evolution starts with an infrarational stage in which men have not yet learned to refer their life and action in its principles and its forms to the judgment of the clarified intelligence; for they still act principally out of their instincts, impulses, spontaneous ideas, vital intuitions or obey a custoMary response to desire, need and circumstance,it is these things that are canalised or crystallised in their social institutions. Man proceeds by various stages out of these beginnings towards a rational age in which his intelligent will more or less developed becomes the judge, arbiter and presiding motive of his thought, feeling and action, the moulder, destroyer and re-creator of his leading ideas, aims and intuitions. Finally, if our analysis and forecast are correct, the human evolution must move through a subjective towards a suprarational or spiritual age in which he will develop progressively a greater spiritual, supra-intellectual and intuitive, perhaps in the end a more than intuitive, a gnostic consciousness. He will be able to perceive a higher divine end, a divine sanction, a divine light of guidance for all he seeks to be, think, feel and do, and able, too, more and more to obey and live in this larger light and power. That will not be done by any rule of infrarational religious impulse and ecstasy, such as characterised or rather darkly illumined the obscure confusion and brute violence of the Middle Ages, but by a higher spiritual living for which the clarities of the reason are a necessary preparation and into which they too will be taken up, transformed, brought to their invisible source.   These stages or periods are much more inevitable in the psychological evolution of mankind than the Stone and other Ages marked out by Science in his instrumental culture, for they depend not on outward means or accidents, but on the very nature of his being. But we must not suppose that they are naturally exclusive and absolute in their nature, or complete in their tendency or fulfilment when they come, or rigidly marked off from each other in their action or their time. For they not only arise out of each other, but may be partially developed in each other and they may come to coexist in different parts of the earth at the same time. But, especially, since man as a whole is always a complex being, even man savage or degenerate, he cannot be any of these things exclusively or absolutely,so long as he has not exceeded himself, has not developed into the superman, has not, that is to say, spiritualised and divinised his whole being. At his animal worst he is still some kind of thinking or reflecting animal: even the infrarational man cannot be utterly infrarational, but must have or tend to have some kind of play more or less evolved or involved of the reason and a more or less crude suprarational element, a more or less disguised working of the spirit. At his lucid mental best, he is still not a pure mental being, a pure intelligence; even the most perfect intellectual is not and cannot be wholly or merely rational,there are vital urgings that he cannot exclude, visits or touches of a light from above that are not less suprarational because he does not recognise their source. No god, but at his highest a human being touched with a ray of the divine influence, mans very spirituality, however dominant, must have, while he is still this imperfectly evolved human, its rational and infrarational tendencies and elements. And as with the psychological life of individuals, so must it be with the ages of his communal existence; these may be marked off from each other by the predominant play of one element, its force may overpower the others or take them into itself or make some compromise, but an exclusive play seems to be neither intended nor possible.   Thus an infrarational period of human and social development need not be without its elements, its strong elements of reason and of spirituality. Even the savage, whether he be primitive or degenerate man, has some coherent idea of this world and the beyond, a theory of life and a religion. To us with our more advanced rationality his theory of life may seem incoherent, because we have lost its point of view and its principle of mental associations. But it is still an act of reason, and within its limits he is capable of a sufficient play of thought both ideative and practical, as well as a clear ethical idea and motive, some aesthetic notions and an understood order of society poor and barbarous to our view, but well enough contrived and put together to serve the simplicity of its objects. Or again we may not realise the element of reason in a primitive theory of life or of spirituality in a barbaric religion, because it appears to us to be made up of symbols and forms to which a superstitious value is attached by these undeveloped minds. But this is because the reason at this stage has an imperfect and limited action and the element of spirituality is crude or undeveloped and not yet self-conscious; in order to hold firmly their workings and make them real and concrete to his mind and spirit primitive man has to give them shape in symbols and forms to which he clings with a barbaric awe and reverence, because they alone can embody for him his method of self-guidance in life. For the dominant thing in him is his infrarational life of instinct, vital intuition and impulse, mechanical custom and tradition, and it is that to which the rest of him has to give some kind of priMary order and first glimmerings of light. The unrefined reason and unenlightened spirit in him cannot work for their own ends; they are bond-slaves of his infrarational nature.   At a higher stage of development or of a return towards a fuller evolution,for the actual savage in humanity is perhaps not the original primitive man, but a relapse and reversion towards primitiveness,the infrarational stage of society may arrive at a very lofty order of civilisation. It may have great intuitions of the meaning or general intention of life, admirable ideas of the arrangement of life, a harmonious, well-adapted, durable and serviceable social system, an imposing religion which will not be without its profundities, but in which symbol and ceremonial will form the largest portion and for the mass of man will be almost the whole of religion. In this stage pure reason and pure spirituality will not govern the society or move large bodies of men, but will be represented, if at all, by individuals at first few, but growing in number as these two powers increase in their purity and vigour and attract more and more votaries.

1.19 - Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   The ordinary human soul takes a pleasure in the custoMary disturbances of its nature-life; it is because it has this pleasure and because, having it, it gives a sanction to the troubled play of the lower nature that the play continues perpetually; for the   Equality

1.19 - Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga   17:It is becoming possible now to conceive that in the very atom there is something that becomes in us a will and a desire, there is an attraction and repulsion which, though phenomenally other, are essentially the same thing as liking and disliking in ourselves, but are, as we say, inconscient or subconscient. This essence of will and desire are evident everywhere in Nature and, though this is not yet sufficiently envisaged, they are associated with and indeed the expression of a subconscient or, if you will, inconscient or quite involved sense and intelligence which are equally pervasive. Present in every atom of Matter all this is necessarily present in every thing which is formed by the aggregation of those atoms; and they are present in the atom because they are present in the Force which builds up and constitutes the atom. That Force is fundamentally the Chit-Tapas or Chit-Shakti of the Vedanta, consciousness-force, inherent conscious force of conscious-being, which manifests itself as nervous energy full of submental sensation in the plant, as desire-sense and desire-will in the priMary animal forms, as self-conscious sense and force in the developing animal, as mental will and knowledge topping all the rest in man. Life is a scale of the universal Energy in which the transition from inconscience to consciousness is managed; it is an intermediary power of it latent or submerged in Matter, delivered by its own force into submental being, delivered finally by the emergence of Mind into the full possibility of its dynamis.   18:Apart from all other considerations, this conclusion imposes itself as a logical necessity if we observe even the surface process of the emergence in the light of the evolutionary theme. It is self-evident that Life in the plant, even if otherwise organised than in the animal, is yet the same power, marked by birth and growth and death, propagation by the seed, death by decay or malady or violence, maintenance by indrawing of nourishing elements from without, dependence on light and heat, productiveness and sterility, even states of sleep and waking, energy and depression of life-dynamism, passage from infancy to maturity and age; the plant contains, moreover, the essences of the force of life and is therefore the natural food of animal existences. If it is conceded that it has a nervous system and reactions to stimuli, a beginning or undercurrent of submental or purely vital sensations, the identity becomes closer; but still it remains evidently a stage of life evolution intermediate between animal existence and "inanimate" Matter. This is precisely what must be expected if Life is a force evolving out of Matter and culminating in Mind, and, if it is that, then we are bound to suppose that it is already there in Matter itself submerged or latent in the material subconsciousness or inconscience. For from where else can it emerge? Evolution of Life in matter supposes a previous involution of it there, unless we suppose it to be a new creation magically and unaccountably introduced into Nature. If it is that, it must either be a creation out of nothing or a result of material operations which is not accounted for by anything in the operations themselves or by any element in them which is of a kindred nature; or, conceivably, it may be a descent from above, from some supraphysical plane above the material universe. The two first suppositions can be dismissed as arbitrary conceptions; the last explanation is possible and it is quite conceivable and in the occult view of things true that a pressure from some plane of Life above the material universe has assisted the emergence of life here. But this does not exclude the origin of life from Matter itself as a priMary and necessary movement; for the existence of a Life-world or Life-plane above the material does not of itself lead to the emergence of Life in matter unless that Life-plane exists as a formative stage in a descent of Being through several grades or powers of itself into the Inconscience with the result of an involution of itself with all these powers in Matter for a later evolution and emergence. Whether signs of this submerged life are discoverable, unorganised yet or rudimentary, in material things or there are no such signs, because this involved Life is in a full sleep, is not a question of capital importance. The material Energy that aggregates, forms and disaggregates4 is the same Power in another grade of itself as that Life-Energy which expresses itself in birth, growth and death, just as by its doing of the works of Intelligence in a somnambulist subconscience it betrays itself as the same Power that in yet another grade attains the status of Mind; its very character shows that it contains in itself, though not yet in their characteristic organisation or process, the yet undelivered powers of Mind and Life.   19:Life then reveals itself as essentially the same everywhere from the atom to man, the atom containing the subconscious stuff and movement of being which are released into consciousness in the animal, with plant life as a midway stage in the evolution. Life is really a universal operation of Conscious-Force acting subconsciously on and in Matter; it is the operation that creates, maintains, destroys and re-creates forms or bodies and attempts by play of nerve-force, that is to say, by currents of interchange of stimulating energy to awake conscious sensation in those bodies. In this operation there are three stages; the lowest is that in which the vibration is still in the sleep of Matter, entirely subconscious so as to seem wholly mechanical; the middle stage is that in which it becomes capable of a response still submental but on the verge of what we know as consciousness; the highest is that in which life develops conscious mentality in the form of a mentally perceptible sensation which in this transition becomes the basis for the development of sense-mind and intelligence. It is in the middle stage that we catch the idea of Life as distinguished from Matter and Mind, but in reality it is the same in all the stages and always a middle term between Mind and Matter, constituent of the latter and instinct with the former. It is an operation of Conscious-Force which is neither the mere formation of substance nor the operation of mind with substance and form as its object of apprehension; it is rather an energising of conscious being which is a cause and support of the formation of substance and an intermediate source and support of conscious mental apprehension. Life, as this intermediate energising of conscious being, liberates into sensitive action and reaction a form of the creative force of existence which was working subconsciently or inconsciently, absorbed in its own substance; it supports and liberates into action the apprehensive consciousness of existence called mind and gives it a dynamic instrumentation so that it can work not only on its own forms but on forms of life and matter; it connects, too, and supports, as a middle term between them, the mutual commerce of the two, mind and matter. This means of commerce Life provides in the continual currents of her pulsating nerve-energy which carry force of the form as a sensation to modify Mind and bring back force of Mind as will to modify Matter. It is therefore this nerve-energy which we usually mean when we talk of Life; it is the Prana or Life-force of the Indian system. But nerve-energy is only the form it takes in the animal being; the same Pranic energy is present in all forms down to the atom, since everywhere it is the same in essence and everywhere it is the same operation of Conscious-Force, - Force supporting and modifying the substantial existence of its own forms, Force with sense and mind secretly active but at first involved in the form and preparing to emerge, then finally emerging from their involution. This is the whole significance of the omnipresent Life that has manifested and inhabits the material universe.

1.19 - The Curve of the Rational Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   This reason which is to be universally applied, cannot be the reason of a ruling class; for in the present imperfection of the human race that always means in practice the fettering and misapplication of reason degraded into a servant of power to maintain the privileges of the ruling class and justify the existing order. It cannot be the reason of a few pre-eminent thinkers; for, if the mass is infrarational, the application of their ideas becomes in practice disfigured, ineffective, incomplete, speedily altered into mere form and convention. It must be the reason of each and all seeking for a basis of agreement. Hence arises the principle of individualistic democracy, that the reason and will of every individual in the society must be allowed to count equally with the reason and will of every other in determining its government, in selecting the essential basis and in arranging the detailed ordering of the common life. This must be, not because the reason of one man is as good as the reason of any other, but because otherwise we get back inevitably to the rule of a predominant class which, however modified by being obliged to consider to some extent the opinion of the ruled, must exhibit always the irrational vice of reason subordinated to the purposes of power and not flexibly used for its own proper and ideal ends. Secondly, each individual must be allowed to govern his life according to the dictates of his own reason and will so far as that can be done without impinging on the same right in others. This is a necessary corollary of the priMary principle on which the age of reason founds its initial movement. It is sufficient for the first purposes of the rational age that each man should be supposed to have sufficient intelligence to understand views which are presented and explained to him, to consider the opinions of his fellows and to form in consultation with them his own judgment. His individual judgment so formed and by one device or another made effective is the share he contri butes to the building of the total common judgment by which society must be ruled, his little brick in appearance insignificant and yet indispensable to the imposing whole. And it is sufficient also for the first ideal of the rational age that this common judgment should be effectively organised only for the indispensable common ends of the society, while in all else men must be left free to govern their own life according to their own reason and will and find freely its best possible natural adjustment with the lives of others. In this way by the practice of the free use of reason men can grow into rational beings and learn to live by common agreement a liberal, a vigorous, a natural and yet rationalised existence.   In practice it is found that these ideas will not hold for a long time. For the ordinary man is not yet a rational being; emerging from a long infrarational past, he is not naturally able to form a reasonable judgment, but thinks either according to his own interests, impulses and prejudices or else according to the ideas of others more active in intelligence or swift in action who are able by some means to establish an influence over his mind. Secondly, he does not yet use his reason in order to come to an agreement with his fellows, but rather to enforce his own opinions by struggle and conflict with the opinions of others. Exceptionally he may utilise his reason for the pursuit of truth, but normally it serves for the justification of his impulses, prejudices and interests, and it is these that determine or at least quite discolour and disfigure his ideals, even when he has learned at all to have ideals. Finally, he does not use his freedom to arrive at a rational adjustment of his life with the life of others; his natural tendency is to enforce the aims of his life even at the expense of or, as it is euphemistically put, in competition with the life of others. There comes thus to be a wide gulf between the ideal and the first results of its practice. There is here a disparity between fact and idea that must lead to inevitable disillusionment and failure.

1.19 - The Victory of the Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga   Truth I desire (i.e. the human by the divine), together the unripe things of the Cow and her ripe and honeyed yield (again the imperfect human and the perfect and blissful divine fruits of the universal consciousness and existence); she (the cow) being black (the dark and divided existence, Diti) is nourished by the shining water of the foundation, the water of the companion streams (jaMaryen.a payasa). By the Truth Agni the Bull, the   Male, sprinkled with the water of its levels, ranges unquivering, establishing wideness (wide space or manifestation); the dappled

12.01 - This Great Earth Our Mother, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    The earth is well-known for its force of gravitation, the force that pulls things downward and at best allows a horizontal trajectory, that is the apparent movement. But it also has another, a contrary movement, the anti-gravity force, the force of levitation and ascension. Earth, clay, never had a warm reception at the hands of spiritual persons or even of ordinary people who lay the whole blame upon this poor element for all the misfortunes of life here belowprecisely because of the earth's gravitating pull. The earth is considered as the very nursery of sin; the consciousness of sin however began with the advent of man upon earth. The creation was governed at the beginning and for long by an eternal unchangeable law, and man came in as an intervention, a breach of the law; He came with the knowledge and force of division and distinction, that between the right and the wrong. He brought in him the will independent of the eternal lawto discover a law of his own. That has been called transgression; in the popular style, that is sin. Apart from the obloquy that the term sin carries with it, it is at bottom, however, the sense of ambiguity, the sense of choice, the sense of liberty. Man has been given this sense so that he may find out that the custoMary, the habitual, the millennial is not the only rhythm or line of movement but that he may look beyond and find other lines which open the way to progress, which are not bound to mere reiteration. A new sense of direction is behind the spirit of independence that appears as transgression or sinit is this which the human consciousness aims at in the movement. It is an opportunity to move away and upward, to fresh dimensions of consciousness and being.    Progress takes place through a process of dialectics, that is to say, by way of choice between two opposites. The established harmony and uniformity becomes rigid and unalterable, has to be broken in order to start a move towards another harmony richer and higher, and this is done in the human consciousness by the growth of a free will in the individual that disobeys the established law. That is the great Disobedience of which Milton speaks so thunderingly in his famous epic poem and which is at the very centre of the Christian religion. It means a Fall: the sense of separation itself is a falla separate egoism standing out against all and everyone, including God Himself. But this has been necessary to replace the blind obedience of an automaton by the willing and happy collaboration of a free being. That is the psychic with its free choice. The choice lies, as the Upanishad says, between 'reyas' and 'preyas'; the deliberate choice of the 'reyas' by the psychic being at every step is the great dialectic movement of evolution through which the consciousness moves forward and upward towards the supreme reality. The initial separation, disobedience or sin is the price that the individual human being has to pay in order to move towards its final destiny, the freedom and the integrality of its supreme divine fulfilment. Egoism, the fount and origin of sin, is the mask, the camouflage over the visage of God, the Individual.

1.20 - The End of the Curve of Reason, #The Human Cycle, #Sri Aurobindo, #Integral Yoga   In the old infrarational societies, at least in their inception, what governed was not the State, but the group-soul itself evolving its life organised into custoMary institutions and self-regulations to which all had to conform; for the rulers were only its executors and instruments. This entailed indeed a great subjection of the individual to the society, but it was not felt, because the individualistic idea was yet unborn and such diversities as arose were naturally provided for in one way or another,in some cases by a remarkable latitude of social variation which government by the State tends more and more to suppress. As State government develops, we have a real suppression or oppression of the minority by the majority or the majority by the minority, of the individual by the collectivity, finally, of all by the relentless mechanism of the State. Democratic liberty tried to minimise this suppression; it left a free play for the individual and restricted as much as might be the role of the State. Collectivism goes exactly to the opposite extreme; it will leave no sufficient elbow-room to the individual free-will, and the more it rationalises the individual by universal education of a highly developed kind, the more this suppression will be felt,unless indeed all freedom of thought is negated and the minds of all are forced into a single standardised way of thinking.   Man needs freedom of thought and life and action in order that he may grow, otherwise he will remain fixed where he was, a stunted and static being. If his individual mind and reason are ill-developed, he may consent to grow, as does the infrarational mind, in the group-soul, in the herd, in the mass, with that subtle half-conscient general evolution common to all in the lower process of Nature. As he develops individual reason and will, he needs and society must give him room for an increasing play of individual freedom and variation, at least so far as that does not develop itself to the avoidable harm of others and of society as a whole. Given a full development and free play of the individual mind, the need of freedom will grow with the immense variation which this development must bring with it, and if only a free play in thought and reason is allowed, but the free play of the intelligent will in life and action is inhibited by the excessive regulation of the life, then an intolerable contradiction and falsity will be created. Men may bear it for a time in consideration of the great and visible new benefits of order, economic development, means of efficiency and the scientific satisfaction of the reason which the collectivist arrangement of society will bring; but when its benefits become a matter of course and its defects become more and more realised and prominent, dissatisfaction and revolt are sure to set in in the clearest and most vigorous minds of the society and propagate themselves throughout the mass. This intellectual and vital dissatisfaction may very well take under such circumstances the form of anarchistic thought, because that thought appeals precisely to this need of free variation in the internal life and its outward expression which will be the source of revolt, and anarchistic thought must be necessarily subversive of the socialistic order. The State can only combat it by an education adapted to its fixed forms of life, an education that will seek to drill the citizen in a fixed set of ideas, aptitudes, propensities as was done in the old infrarational order of things and by the suppression of freedom of speech and thinking so as to train and compel all to be of one mind, one sentiment, one opinion, one feeling; but this remedy will be in a rational society self-contradictory, ineffective, or if effective, then worse than the evil it seeks to combat. On the other hand, if from the first freedom of thought is denied, that means the end of the Age of Reason and of the ideal of a rational society. Man the mental being disallowed the useexcept in a narrow fixed grooveof his mind and mental will, will stop short in his growth and be even as the animal and as the insect a stationary species.

1.21 - Tabooed Things, #The Golden Bough, #James George Frazer, #Occultism   for at that time it was still custoMary in the beautiful parish of   Logierait, between the river Tummel and the river Tay, to unloose

1.22 - EMOTIONALISM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   Came she (Mary Magdalene) down from the height of her desire for God into the depth of her sinful life, and searched in the foul stinking fen and dunghill of her soul? Nay, surely she did not do so. And why? Because God let her know by His grace in her soul that she should never so bring it about. For so might she sooner have raised in herself an ableness to have often sinned than have purchased by that work any plain forgiveness of all her sins.   The Cloud of Unknowing

1.22 - Tabooed Words, #The Golden Bough, #James George Frazer, #Occultism   secret, it is often custoMary, as we have seen, to call him by a   surname or nickname. As distinguished from the real or priMary   names, these secondary names are apparently held to be no part of

1.22 - THE END OF THE SPECIES, #The Future of Man, #Pierre Teilhard de Chardin, #Christianity   solute the Blessed Virgin Mary, Queen and Mother of all things,   the true Demeter . . . and when the day of the Virgin came to pass,   --   Mary, the Virgin, 307   masses, rise of, 117

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: Whose is the body? You were without it in your deep sleep. After the I-thought arose the body arose. The first birth is that of Ithought. The body has its birth subsequent to I-thought. So its birth is secondary. Get rid of the priMary cause and the secondary one will disappear by itself.   D.: How is that I-thought to be checked from rising?   --   Hence is Self-Realisation the priMary and sole duty of man.   D.: How to quell the I-thought?

1.24 - Necromancy and Spiritism, #Magick Without Tears, #Aleister Crowley, #Philosophy   To this sumMary the Laws of Probability insist that there shall be occasional exceptions.   Love is the law, love under will.

1.24 - The Killing of the Divine King, #The Golden Bough, #James George Frazer, #Occultism   the Matiamvo comes by his end. "It has been custoMary," he said,   "for our Matiamvos to die either in war or by a violent death, and   --   custoMary manner, positively refused to accept the proffered   parrots' eggs at their hands, telling them that he had no mind to

1.25 - SPIRITUAL EXERCISES, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   Yea, and what more? Weep thou never so much for sorrow of thy sins, or of the passion of Christ, or have thou never so much thought of the joys of heaven, what may it do to thee? Surely much good, much help, much profit, much grace will it get thee. But in comparison of this blind stirring of love, it is but little that it doth, or may do, without this. This by itself is the best part of Mary, without these other. They without it profit but little or nought. It destroyeth not only the ground and the root of sin, as it may be here, but also it getteth virtues. For if it be truly conceived, all virtues shall be subtly and perfectly conceived, felt and comprehended in it, without any mingling of thine intent. And have a man never so many virtues without it, all they be mingled with some crooked intent, for the which they be imperfect. For virtue is nought else but an ordered and measured affection, plainly directed unto God for Himself.   The Cloud of Unknowing

1.27 - CONTEMPLATION, ACTION AND SOCIAL UTILITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   In the beginning was the Word; behold Him to whom Mary listened. And the Word was made flesh; behold Him whom Martha served.   St. Augustine

1.27 - On holy solitude of body and soul., #The Ladder of Divine Ascent, #Saint John of Climacus, #unset   5 I.e. Marys part (cf. St. Luke x, 42).   65. My experience is that the demons often persuade foolish gadabouts to visit those living in solitude in the right way so as to use even such as those to throw some hindrance in the way of these active men. Look out for such people, and do not be afraid of offending these idle bodies by your devout behaviour; because, as a result of this offence, they will perhaps stop gadding about. But see that you do not mistakenly offend a soul who in his thirst has come to draw water from you. In all things you need the light (of discretion).

1.28 - Supermind, Mind and the Overmind Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga   10:Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the priMary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the priMary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual worldformula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its selfexpression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe.   11:In this simultaneous development of multitudinous independent or combined Powers or Potentials there is yet - or there is as yet - no chaos, no conflict, no fall from Truth or Knowledge. The Overmind is a creator of truths, not of illusions or falsehoods: what is worked out in any given overmental energism or movement is the truth of the Aspect, Power, Idea, Force, Delight which is liberated into independent action, the truth of the consequences of its reality in that independence. There is no exclusiveness asserting each as the sole truth of being or the others as inferior truths: each God knows all the Gods and their place in existence; each Idea admits all other ideas and their right to be; each Force concedes a place to all other forces and their truth and consequences; no delight of separate fulfilled existence or separate experience denies or condemns the delight of other existence or other experience. The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, - although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.

1.28 - The Killing of the Tree-Spirit, #The Golden Bough, #James George Frazer, #Occultism   nearly the whole of the Ardennes it was and still is custoMary on   Ash Wednesday to burn an effigy which is supposed to represent the

1.29 - The Myth of Adonis, #The Golden Bough, #James George Frazer, #Occultism   to beget children, these were the priMary wants of men in the past,   and they will be the priMary wants of men in the future so long as   the world lasts. Other things may be added to enrich and beautify

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: Whose is the body? You were without it in your deep sleep. After the 'I-thought' arose the body arose. The first birth is that of 'Ithought'. The body has its birth subsequent to 'I-thought'. So its birth is secondary. Get rid of the priMary cause and the secondary one will disappear by itself.   316   --   Hence is Self-Realisation the priMary and sole duty of man.   D.: How to quell the 'I-thought'?

13.01 - A Centurys Salutation to Sri Aurobindo The Greatness of the Great, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga    Sri Aurobindo was a man of action absolutely in the Gita's sense of the word. He set an example, he was an exemplar showing by his life his way of "standing and walking" as the Gita puts it the actions that should be done and the way of doing according to the stage and the field given to oneself. This does not naturally mean that one has to be bound to the current frame, bound to the conventional, attached to what is custoMary, transitional and formal; on the contrary as I have said, Sri Aurobindo in his stride was always transgressing and overflowing the borders, he was a revolutionary, even an iconoclast, for nothing short of the supreme and complete and integral truth satisfied the urge of consciousness in him; in this sense each step of the scale served as a jumping board to the higher, indeed to the highest inherent or hidden in every one of them.    It was this secret ultimate truth that overshadowed, brooded over all these stages and steps and occupations he passed through: they only led up to that transcendent reality, but it was the sense, constant sense of that reality that lent a special character to all his karma. This urge towards the supreme reality, this transcendence, did not mean for him a rejection of the domains passed through: it is a subsuming, that is to say, uplifting the narrower, the lower status, integrating them into the higher: even as the soil at the root of the plant is subsumed and transmuted into the living sap that mounts high up the plant towards its very top, to the light and energy above.

1.31 - Continues the same subject. Explains what is meant by the Prayer of Quiet. Gives several counsels to those who experience it. This chapter is very noteworthy., #The Way of Perfection, #Saint Teresa of Avila, #Christianity   as Martha did. Thus Martha and Mary work together. I know someone to whom the Lord often   granted this favour; she could not understand it and asked a great contemplative 108about it, he told

1.37 - Death - Fear - Magical Memory, #Magick Without Tears, #Aleister Crowley, #Philosophy   No: just one point to go to sleep on: suppose two or more people claim simultaneously to have been Julius Caesar, or Shakespeare, or oh! always one very great gun! Well, fifty or sixty years ago or more there was a regular vogue for this sort of thing, especially among women. It was usually Cleopatra or Mary Queen of Scots or Marie Antoinette: something regal and tragic preferred, but unsurpassable beauty the prime essential as one would expect.   Of the Mary Queen of Scots persuasion was old Lady Caithness, who seems moreover to have had a sense of humour into the bargain, for she gave a dinner-party in Paris to twelve other ladies, each of whom had also been the luckless victim of Henry VIII's failure to produce of his own loins a durable male succession. (His marriages were so many desperate efforts to save England from a second innings of the devastation of the Wars of the Roses, from which his father, who was not a miser, but a sound financier and economist, had rescued the country. You must understand this if English History is to be at all intelligible to you. The tragedy began with the early death of the Black Prince; the second blow, that of Henry V coupled with the futility of his son and the murder of Prince Edward at Tewkesbury.)   Well, that was a big laugh, of course; it tended to discredit the whole theory of Reincarnation.

1.4.01 - The Divine Grace and Guidance, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   Light, Truth and Bliss; the rest is secondary, sometimes a means, sometimes a result, not a priMary purpose.   The true sense of the guidance becomes clearer when we can go deep within and see from there more intimately the play of the forces and receive intimations of the Will behind them. The surface mind can get only an imperfect glimpse. When we are in contact with the Divine or in contact with an inner knowledge and vision, we begin to see all the circumstances of our life in a new light and can observe how they all tended without our knowing it towards the growth of our being and consciousness, towards the work we had to do, towards some development that had to be made, - not only what seemed good, fortunate or successful but the struggles, failures, difficulties, upheavals.

14.01 - To Read Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga    Amrita also used to say the same thing, because he was learning the Gita from Sri Aurobindo. He could feel the spirit of Krishna and the spirit of Arjuna throughout their relations and the atmosphere they created. It is not the mere lesson, the teaching, that is important that is secondary. The person is the priMary thing. And the person in the book or outside, you can approach only through your soul, through love. The soul alone can love.    I think I told you that once somebody asked me: "You speak of the soul but where is it?"

14.03 - Janaka and Yajnavalkya, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga    Once King Janaka, as it was custoMary, was holding his court and there was a large assembly of people courtiers, ministers, officials, petitioners and a crowd of curious visitors. All of a sudden stepped in Yajnavalkya. The king saw him, and after welcoming him asked with an ironical smile what he was there for. Did he come for cows (referring to the previous episode) or for the knowledge of Brahman? Yajnavalkya too answered with a beatific smile: O King, I come for both ubhayameva samrt.    In other words, even after passing through all the inferior worlds, the intermediary formulations of the Supreme, even after passing beyond, Yagnavalkya does not reject these stations as delusions but accepts them, subsumes them, within one integral consciousness something in the manner imaged in those famous lines of Woodsworth:

1.41 - Isis, #The Golden Bough, #James George Frazer, #Occultism   Ages to the Virgin Mary. Indeed her stately ritual, with its shaven   and tonsured priests, its matins and vespers, its tinkling music,   --   character of patroness of mariners the Virgin Mary perhaps owes her   beautiful epithet of _Stella Maris,_ "Star of the Sea," under which

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism   (silence). They are therefore secondary. Mowna is the priMary form.   If the Guru is silent the seekers mind gets purified by itself.   --   a sumMary of your teachings?   M.: They are found in small booklets, particularly Who am l?

1.47 - Lityerses, #The Golden Bough, #James George Frazer, #Occultism   is custoMary for the reapers or threshers to lay hold of passing   strangers and bind them with a rope made of corn-stalks, till they

1.48 - The Corn-Spirit as an Animal, #The Golden Bough, #James George Frazer, #Occultism   used to be custoMary for the farmer to hide a live cock under the   last sheaf as it lay on the field; and when the corn was being

1.49 - Ancient Deities of Vegetation as Animals, #The Golden Bough, #James George Frazer, #Occultism   day of the festival. Now it was custoMary at the Thesmophoria to   throw pigs, cakes of dough, and branches of pine-trees into "the

15.04 - The Mother Abides, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga    Indeed it was your soul that she salvaged out of the inconscience and established in you as a living reality. That was her first and priMary task and She has fulfilled it. It was there always, true; but it was a far-off, very distant and almost inactive point of light, an unknown and an uncharted star not yet come into the ken of human measure and potency. She has brought it nearer home and established in our living and dynamic consciousness. She has buoyed it up from the unconscious depths, or brought it down from vague, ethereal, nebulous regions, gradually developed it and nourished it and given it a firm dwelling in our inner regions. She moulded it into a personality with a name and a form. If we do not recognise it often or always, it is because the outer shell of the senses has not yet been fully opened to it. But it is still there as our inner ruler and guide in spite of and through all obscurities and aberrations.    Exactly the next step, the second part of her work was to build around this soul, the inner being, a body, a material vehicle to express it. To give a concrete divine shape to this sole reality was her labour at this point. The soul was there, but a god has to come and inhabit it; this godhead, that is to say, a Power, a form of the Mother's own personality has to be brought down and the soul integrated into it. Apparently it was left off at that point and not completed.

1.50 - Eating the God, #The Golden Bough, #James George Frazer, #Occultism   part of Yorkshire it is still custoMary for the clergyman to cut the   first corn; and my informant believes that the corn so cut is used

1.52 - Family - Public Enemy No. 1, #Magick Without Tears, #Aleister Crowley, #Philosophy   The advantage of so doing is that the Grand Auditor of the City of the Pyramids takes immediate notice. He brings your account (Karma) up to date, and starts you off with a Cash Ledger. That is, he arranges for your errors to be paid for on the spot, instead of the custoMary credit system that goes on for centuries. The advantage of this is that you know what you are being punished for, and learn your lesson at once.   This process is, naturally, very painful at times; for one thing, you can't dope yourself with illusions about your being a grand-souled, great-hearted, misunderstood saint, martyr, and hero.

1.53 - The Propitation of Wild Animals By Hunters, #The Golden Bough, #James George Frazer, #Occultism   Mary, to the north of Madagascar, go a-whaling, they single out the   young whales for attack and "humbly beg the mother's pardon, stating

1.54 - Types of Animal Sacrament, #The Golden Bough, #James George Frazer, #Occultism   as it was called, it used to be custoMary in the Highlands of   Scotl and for a man to dress himself up in a cow's hide and thus

1.55 - The Transference of Evil, #The Golden Bough, #James George Frazer, #Occultism   soldiers, it was custoMary to pick out a woman slave from the   captives, together with a cow, a goat, a fowl, and a dog from the

1.56 - The Public Expulsion of Evils, #The Golden Bough, #James George Frazer, #Occultism   spirits (for it is usual and custoMary likewise amongst them to   feast the condemned before their execution), inviting them to eat   --   hemlock, caperspurge, roseMary, and twigs of the sloe. These are   kept and burned on May Day by men who must first have received

1.57 - Beings I have Seen with my Physical Eye, #Magick Without Tears, #Aleister Crowley, #Philosophy   Well, all this time, and then through puberty, despite my romantic bent, my absorption in the graMarye of Sir Walter Scott, my imaginative life as one of his heroes, and the rest of it. I never had even a moment's illusion that anything of the sort had ever happened to me. I went through all the motions; I haunted all the places where such things are reputed likely to happen, but nothing did happen.   There is one exception, and one only.

1.57 - Public Scapegoats, #The Golden Bough, #James George Frazer, #Occultism   independent. On the one hand we have seen that it has been custoMary   to kill the human or animal god in order to save his divine life   --   seen that it has been custoMary to have a general expulsion of evils   and sins once a year. Now, if it occurred to people to combine these

1.58 - Human Scapegoats in Classical Antiquity, #The Golden Bough, #James George Frazer, #Occultism   on the spot. Elsewhere it was custoMary to cast a young man every   year into the sea, with the prayer, "Be thou our offscouring." This   --   period of license, when the custoMary restraints of law and morality   are thrown aside, when the whole population give themselves up to

1.62 - The Fire-Festivals of Europe, #The Golden Bough, #James George Frazer, #Occultism   custoMary to kindle on that day. On the Saturday or the Sunday the   village lads harness themselves to a cart and drag it about the   --   In Switzerland, also, it is or used to be custoMary to kindle   bonfires on high places on the evening of the first Sunday in Lent,   --   custoMary in Catholic countries to extinguish all the lights in the   churches, and then to make a new fire, sometimes with flint and   --   was custoMary at Wrzburg, in the sixteenth century, for the   bishop's followers to throw burning discs of wood into the air from   --   Midsummer Eve in many places it is custoMary to kindle bonfires on   heights and to leap over them, and from the manner in which the   --   Vosges it is still custoMary to kindle bonfires upon the hill-tops   on Midsummer Eve; the people believe that the fires help to preserve   --   used to be custoMary on the Eve of St. John to trundle a blazing   wheel wrapt in straw over the fields to fertilise them.   --   In the northern part of Wales it used to be custoMary for every   family to make a great bonfire called _Coel Coeth_ on Hallowe'en.

1.63 - The Interpretation of the Fire-Festivals, #The Golden Bough, #James George Frazer, #Occultism   imitation of sunshine in these ceremonies was priMary and original,   the purification attri buted to them was secondary and derivative.   --   mind in all ages, we may suspect that the priMary intention of all   these fire-festivals was simply to destroy or at all events get rid

1.65 - Balder and the Mistletoe, #The Golden Bough, #James George Frazer, #Occultism   it has been custoMary to gather the mistletoe at midsummer. But so   far as appears on the face of this custom, there is nothing to

1.67 - The External Soul in Folk-Custom, #The Golden Bough, #James George Frazer, #Occultism   hair on. Hence in France it was custoMary to shave the whole bodies   of persons charged with sorcery before handing them over to the   --   Tajan, districts of Dutch Borneo, it is custoMary to plant a   fruit-tree for a baby, and henceforth in the popular belief the fate   --   Similarly, if my sister Mary's life is in an owl, then the owl is my   sister and Mary is an owl. This is a natural enough conclusion, and   the Australians have not failed to draw it. When the bat is the   --   practice totemism, it is custoMary for lads at puberty to undergo   certain initiatory rites, of which one of the commonest is a

1.68 - The Golden Bough, #The Golden Bough, #James George Frazer, #Occultism   regard the fiery aspect of the fern-seed as priMary, and its golden   aspect as secondary and derivative. Fern-seed, in fact, would seem

1.70 - Morality 1, #Magick Without Tears, #Aleister Crowley, #Philosophy   Similar conditions, curiously enough, existed in France; the "fils papa" was usually a hopeless rotter, and his wife often resorted to a famous monastery on the Riviera, where was an exceptionally holy Image of the Blessed Virgin Mary, prayers unto whom removed sterility. But when M. Combes turned out the monks, the Image somehow lost it virtue.   Now get your Bible and turn up Luke VIII, 2! When the sal volatile has worked, turn to John XIII 2,3 [138] and ask a scholar what any Greek of the period would have understood by the technical expressions there unambiguously employed.

1.78 - Sore Spots, #Magick Without Tears, #Aleister Crowley, #Philosophy   For us, Sex is the first unconscious manifestation of Chiah, the Creative Energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its most important forth-showing is on the "Magical" plane, because it actually produces phenomena which partake of all these. It is the True Will on the creative plane: "By Wisdom formed He the worlds." So soon as its thaumaturgy is accomplished, it is, through Binah, understood as the Logos. Thus in Sex we find every one of the priMary Correspondences of Chokmah. Being thus ineffable and sacrosanct, it is (plainly enough) peculiarly liable to profanation. Being profaned, it is naturally more unspeakably nasty than any other of the "Mysteries." You will find a good deal on this subject implied in Artemis Iota, attached to another of my letters to you.   Before tackling "Sore Spots" seriously, there is after all, one point which should be made clear as to this Trinitarian simplification.   --   SumMary: a pleasant time was had by all.   Note for political economists: the woman took 10,000 francs (at about 125 to the ); she took three weeks in hospital and three weeks' holiday between the shows. She was, or had been, the mistress of a Minister with "peuple" ideas, though he was an aristocrat of very old vintage; and he helped her to have her daughters brought up in one of the most exclusive convents in France.

1929-04-21 - Visions, seeing and interpretation - Dreams and dreaml and - Dreamless sleep - Visions and formulation - Surrender, passive and of the will - Meditation and progress - Entering the spiritual life, a plunge into the Divine, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga   The two beings who were always appearing and speaking to Jeanne dArc would, if seen by an Indian, have a quite different appearance; for when one sees, one projects the forms of ones mind. To what you see you give the form of that which you expect to see. If the same being appeared simultaneously in a group where there were Christians, Buddhists, Hindus, Shintoists, it would be named by absolutely different names. Each would say, in reference to the appearance of the being, that he was like this or like that, all differing and yet it would be one and the same manifestation. You have the vision of one in India whom you call the Divine Mother, the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy, and others would give other names. It is the same Force, the same Power, but the images made of it are different in different faiths.   What is the place of training or discipline in surrender? If one surrenders, can he not be without discipline? Does not discipline sometimes hamper?

1929-06-23 - Knowledge of the Yogi - Knowledge and the Supermind - Methods of changing the condition of the body - Meditation, aspiration, sincerity, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga   There are many varying conditions in which you may meditate and all have their effect upon the forces brought in or brought down and on their working. If you sit alone, it is your own inner and outer condition that matters. If you sit with others, the general condition is of priMary importance. But in either case the conditions will always vary and the forces that answer will never be twice the same. A united concentration rightly done can be a great force. There is an old saying that if twelve sincere persons unite their will and their aspiration and call the Divine, the Divine is bound to manifest. But the will must be one-pointed, the aspiration sincere. For those who make the attempt can be united in inertia or even in mistaken or perverse desire, and the result is then likely to be disastrous.   In your meditation the first imperative need is a state of perfect and absolute sincerity in all the consciousness. It is indispensable that you should not deceive yourself or deceive or be deceived by others. Often people have a wish, a mental preference or vital desire; they want the experience to happen in a particular way or to take a turn that satisfies their ideas or desires or preferences; they do not keep themselves blank and unprejudiced and simply and sincerely observe what happens. Then if you do not like what happens, it is easy to deceive yourself; you will see one thing, but give it a little twist and make it something else, or you will distort something simple and straightforward or magnify it into an extraordinary experience. When you sit in meditation you must be as candid and simple as a child, not interfering by your external mind, expecting nothing, insisting on nothing. Once this condition is there, all the rest depends upon the aspiration deep within you. If you ask from within for peace, it will come; if for strength, for power, for knowledge, they too will come, but all in the measure of your capacity to receive it. And if you call upon the Divine, then tooalways admitting that the Divine is open to your call, and that means your call is pure enough and strong enough to reach him,you will have the answer.

1929-07-28 - Art and Yoga - Art and life - Music, dance - World of Harmony, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga   When they are so, it is because they live usually in the vital plane, and the vital part in them is extremely sensitive to the forces of that world and receives from it all kinds of impressions and impulsions over which they have no controlling power. And often too they are very free in their minds and do not believe in the petty social conventions and moralities that govern the life of ordinary people. They do not feel bound by the custoMary rules of conduct and have not yet found an inner law that would replace them. As there is nothing to check the movements of their desire-being, they lead easily a life of liberty or license. But this does not happen with all. I lived ten years among artists and found many of them to be bourgeois to the core; they were married and settled, good fathers, good husbands, and lived up to the most strict moral ideas of what should and what should not be done.   There is one way in which Yoga may stop the artists productive impulse. If the origin of his art is in the vital world, once he becomes a Yogi he will lose his inspiration or, rather, the source from which his inspiration used to come will inspire him no more, for then the vital world appears in its true light; it puts on its true value, and that value is very relative. Most of those who call themselves artists draw their inspiration from the vital world only; and it carries in it no high or great significance. But when a true artist, one who looks for his creative source to a higher world, turns to Yoga, he will find that his inspiration becomes more direct and powerful and his expression clearer and deeper. Of those who possess a true value the power of Yoga will increase the value, but from one who has only some false appearance of art even that appearance will vanish or else lose its appeal. To one earnest in Yoga, the first simple truth that strikes his opening vision is that what he does is a very relative thing in comparison with the universal manifestation, the universal movement. But an artist is usually vain and looks on himself as a highly important personage, a kind of demigod in the human world. Many artists say that if they did not believe what they do to be of a supreme importance, they would not be able to do it. But I have known some whose inspiration was from a higher world and yet they did not believe that what they did was of so immense an importance. That is nearer the spirit of true art. If a man is truly led to express himself in art, it is the way the Divine has chosen to manifest in him, and then by Yoga his art will gain and not lose. But there is all the question: is the artist appointed by the Divine or self-appointed?

1953-04-29, #Questions And Answers 1953, #The Mother, #Integral Yoga    The beings who were always appearing and speaking to Jeanne dArc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of ones mind. You have the vision of one in India whom you call the Divine Mother; the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy; and others would give other names. It is the same force, the same power, but the images made of it are different in different faiths.    Questions and Answers 1929-1931 (21 April 1929)

1954-03-03 - Occultism - A French scientists experiment, #Questions And Answers 1954, #The Mother, #Integral Yoga   We have subtle senses; even as we have a physical body, we have other more subtle bodies which also have senses, and much more refined senses, much more precise and much more powerful than our physical senses. But naturally, as it is not custoMary in modern education to work in these domains, these things generally escape our ordinary knowledge. Yet children spontaneously live a great deal in this domain. They see things which are as real for them as physical things, they speak about them and they are usually told that they are stupid because they speak of things others dont see but which are as true for them, as tangible and real as what can be seen by everyone. Their dreams have an intensity and a capital importance in their life, and it is only with intensive mental growth that those capacities diminish. Now, there are people who have the good luck to be born with a spontaneous development, with inner sees, and nothing can prevent them from remaining awake. If these people meet in good time someone who can help them in a methodical development, they can become very interesting instruments for the study and discovery of this occult world. In all ages there have been initiatory schools, which took up these particularly talented people and educated them in this kind of science. These schools were always more or less secret or hidden, for ordinary men are quite intolerant of those capacities which are beyond them and disturb them. But there were fine periods in human history when these schools were recognised and much appreciated and respected, as in ancient Egypt, ancient Chaldea, ancient India, and even partially in Greece and Rome. There were always schools of initiation, even in mediaeval Europe, but there they had to be very carefully hidden, for they were pursued and persecuted by the official Christian religion, and if perchance it was discovered that such and such men or women were practising these occult sciences, they were tied to the stake and burnt alive as sorcerers! In our times this knowledge is almost lost; there are only a very few people who have it; but with mental growth the intolerance also has gone. People dont like these things very muchthey are disturbed, annoyed by them but still they are obliged to admit that these things are not crimes and people practising occultism are no longer burnt at the stake or imprisoned. Only, there are many people who claim to know but there are very few who do know. In any case, before entering upon this study, one must have, as I told you at the beginning, a very great self-mastery, must have attained a kind of abnegation, a self-forgetfulness, an egolessness, a disinterestedness and see of sacrifice which enables one to practise this without any danger. For, if you keep all egoistic or passionate movements, full of desires, you are sure, in the practice of this science, to meet with accidents which may have fatal consequences. As I said at the beginning, the absolutely indispensable condition is to have an intrepidity which does not allow any fear to enter into you. For this has been very often said, and it is quite true, that when you enter the invisible realm, the first things you meet are literally terrifying. If you have no fear, there is no danger, but the least fear puts you into danger. So, before anybody at all was allowed to practise this science, for a very long time, sometimes for years, the novice was submitted to a discipline, which gave him the assurance that he could practise it without experiencing the least fear and without any danger. That is why, my children, I have never spoken to you about it. This article was not specially for you the Bulletin goes to the whole world and it can reach here and there people who are prepared. But still, because it is written, I am telling you about it this evening, and I tell you that if anyone among you feels a special inclination, possesses special faculties and is ready to overcome every weakness, all egoism and all fear, I am ready to help him on the way and reveal these secrets to him. Voil!   Now, you will have to be a little more mature for me to undertake this task.

1955-06-01 - The aesthetic conscience - Beauty and form - The roots of our life - The sense of beauty - Educating the aesthetic sense, taste - Mental constructions based on a revelation - Changing the world and humanity, #Questions And Answers 1955, #The Mother, #Integral Yoga   In fact, beauty is something very elusive. It is a kind of harmony which you experience much more than think, and the true suprarational relation with beauty is not at all a reasonable relation (Sri Aurobindo will tell you this at the end), it completely overpasses reason, it is a contact in a higher realm. But what precisely he tells us in this paragraph is that when it is an instinct it is found mixed with movements of ignorance and a lack of culture and refinement. So this instinct is sometimes very gross and very imperfect in its expression. One can experience an aesthetic pleasure (let us call it that) in seeing something which is truly beautiful and at the same time something else which is not beautiful, but which gives one some sort of pleasure, because it is mixed, because ones aesthetic instinct is not pure, it is mixed with all kinds of sensations which are very crude and untrained. So it is here, as he says, that reason has its role, that it comes in to explain why a thing is beautiful, to educate the taste; but it is not final, and reason is not the final judge; it can very well make mistakes, only it is a little higher, as judgment, than that of a completely infrarational being who has no reason and no understanding of things. It is a stage. It is a stage, thats what he says, it is a stage. But if you want to realise true beauty, you must go beyond that, very far beyond this stage. In what follows in our reading he will explain it. But this is the sumMary of what he has said in this paragraph. At first your sense of beauty is instinctive, impulsive, infrarational, lacking light, wanting reason, simply without any true understanding, and so, because the origin of the aesthetic sense is infrarational, it is understood, one always says this: Theres no disputing tastes and colours. You know, there are all kinds of popular proverbs which say that the appreciation of the beautiful is not a matter of reasoning, everyone likes a particular thing he doesnt know why, he takes pleasure in looking at a thing, and this pleasure cannot be discussed. Well, this is the infrarational stage of the aesthetic sense.   Sweet Mother, last time, at the end of the class you were going to tell us something, but you stopped because we had no time.

1955-06-29 - The true vital and true physical - Time and Space - The psychics memory of former lives - The psychic organises ones life - The psychics knowledge and direction, #Questions And Answers 1955, #The Mother, #Integral Yoga   In the other case, if you have made it a habit to study and observe, you have before you all the little things of life which recur constantly. You dont want to live mechanically by a kind of habit, you want to live consciously, making use of your will. Well, at every minute you are facing a problem which you cant solve, I mean purely physically. Take a certain difficulty you have in your bodywhat we call a disorderwhich is expressed by an uneasiness or an indisposition; it is not an illness, it is an indisposition, it is an uneasiness, there is something thats not working very well. Then if you dont have the psychic knowledge which makes you directly do the thing which ought to be done and without any argument, if you want to refer the thing to your mind and to what you consider to be the knowledge you have, then Take a case which lies in the field of medicine, that is, Should I do this or that, take this medicine or that, change the diet, take this food or that? Then you look. If you have never known more than a certain number of very priMary principles, your choice is very easy, but if by chance you have studied a little and know if it be only the different medical systems of treatment there are the systems of different countries, the different systems of medicines, there are, you know, allopathy, homeopathy, this one and that; so one tells you one thing, another tells you another. You know people who have told you, Dont do this, do that, others who say, Above all dont do this, do that, and so on, and so you find yourself facing the problem and ask yourself, Well, with all that, what do I know myself, what am I going to decide? I know nothing.   There is only one thing which knows in you, thats your psychic; it makes no mistake, it will immediately, instantaneously tell you, if you obey it without a word and without your ideas and arguments, it will make you do the right thing. But all the rest you are lost. And for everything: what are you going to study, what are you not going to study, what work are you going to do, what path are you going to take? But then there are all the possibilities which come in, all that you have either studied or met in life, all the suggestions you have received from all sides, which are there, like that, dancing around you. And with what will you decide? I am speaking of people who are absolutely sincere and have no preconceived ideas, prejudices, established rules which they follow in a mechanical routine, without endeavouring to know the truth at all, and for whom their mental construction is the truth. Then it is so simple, one goes straight on his path, bumps his nose against the wall but doesnt notice it until the nose is smashed. But otherwise it is terribly difficult.

1955-10-05 - Science and Ignorance - Knowledge, science and the Buddha - Knowing by identification - Discipline in science and in Buddhism - Progress in the mental field and beyond it, #Questions And Answers 1955, #The Mother, #Integral Yoga   For me, he says, ignorance was the priMary if not the only evil   Isnt it truly so?

1956-02-15 - Nature and the Master of Nature - Conscious intelligence - Theory of the Gita, not the whole truth - Surrender to the Lord - Change of nature, #Questions And Answers 1956, #The Mother, #Integral Yoga   But, as Sri Aurobindo says, this is not all the true truth. He has simply given a sumMary of what is explained in the Gita. That is what the Gita says; it is not exactly like that.   Only, as he says, this may be useful, that is, instead of causing a confusion between the different parts of the being, this helps you to distinguish between what is higher and what is lower, what is turned towards the Divine and what is turned towards matter. It is a psychologically useful conception, but, in fact, thats all there is to it. Things are not like that.

1956-08-15 - Protection, purification, fear - Atmosphere at the Ashram on Darshan days - Darshan messages - Significance of 15-08 - State of surrender - Divine Grace always all-powerful - Assumption of Virgin Mary - SA message of 1947-08-15, #Questions And Answers 1956, #The Mother, #Integral Yoga   object:1956-08-15 - Protection, purification, fear - Atmosphere at the Ashram on Darshan days - Darshan messages - Significance of 15-08 - State of surrender - Divine Grace always all-powerful - Assumption of Virgin Mary - SA message of 1947-08-15   author class:The Mother   --   Yes. And he has also said it himself. The Assumption of the Virgin Mary is the divinisation of Matter. And this is the aim of the last Avatar.   ***

1957-07-17 - Power of conscious will over matter, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga   The basis of all these methods is the power exercised by the conscious will over matter. Usually it is a method which someone has used fairly successfully and set up as a principle of action, which he has taught to others who in turn have continued and perfected it until it has taken a somewhat fixed form of one kind of discipline or another. But the whole basis is the action of the conscious will on the body. The exact form of the method is not of priMary importance. In various countries, at various times, one method or another has been used, but always behind it there is a canalised mental power which acts methodically. Of course, some methods try to use a higher power which would in its turn transmit its capacity to the mental power: if a power of a higher order is infused into the mental method, this method naturally becomes more effective and powerful. But essentially all these disciplines depend above all on the person who practises them and the way he uses them. One can, even in the most material, ordinary processes, make use of this altogether external basis to infuse into them powers of a higher order. And all methods, whatever they may be, depend almost exclusively on the person who uses them, on what he puts into them.   You see, if the matter is considered in its most modern, most external form, how is it that the movements we make almost constantly in our everyday life, or which we have to make in our work if it is a physical work, do not help or help very little, almost negligibly, to develop the muscles and to create harmony in the body? These same movements, on the other hand, if they are made consciously, deliberately, with a definite aim, suddenly start helping you to form your muscles and build up your body. There are jobs, for instance, where people have to carry extremely heavy loads, like bags of cement or sacks of corn or coal, and they make a considerable effort; to a certain extent they do it with an acquired facility, but that doesnt give them harmony of the body, because they dont do it with the idea of developing their muscles, they do it just like that. And someone who follows a method, either one he has learnt or one he has worked out for himself, and who makes these very movements with the will to develop this muscle or that, to create a general harmony in his bodyhe succeeds. Therefore, in the conscious will, there is something which adds considerably to the movement itself. Those who really want to practise physical culture as it is conceived now, everything they do, they do consciously. They walk downstairs consciously, they make the movements of ordinary life consciously, not mechanically. An attentive eye will perhaps notice a little difference but the greatest difference lies in the will they put into it, the consciousness they put into it. Walking to go somewhere and walking as an exercise is not the same thing. It is the conscious will in all these things which is important, it is that which brings about the progress and obtains the result. Therefore, what I mean is that the method one uses has only a relative importance in itself; it is the will to obtain a certain result that is important.

1957-12-04 - The method of The Life Divine - Problem of emergence of a new species, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga   That is the sumMary of the paragraph.   But when one is used to such expositions, if one has a speculative mind, and one reads this, something in the being is not satisfied. That is to say, this concerns only the most external form, that kind of crust of the being, but within oneself one feels something which has, on the contrary, a sort of imperative tendency to go beyond that form. And this is what Sri Aurobindo wants to bring home to us.

1958-01-29 - The plan of the universe - Self-awareness, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga   This is the very small beginning of the emergence from the priMary state of unconsciousness.   ***

1958 11 28, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga    Physical culture is the process of infusing consciousness into the cells of the body. One may or may not know it, but it is a fact. When we concentrate to make our muscles move according to our will, when we endeavour to make our limbs more supple, to give them an agility, or a force, or a resistance, or a plasticity which they do not naturally possess, we infuse into the cells of the body a consciousness which was not there before, thus turning it into an increasingly homogeneous and receptive instrument, which progresses in and by its activities. This is the priMary importance of physical culture. Of course, that is not the only thing that brings consciousness into the body, but it is something which acts in an overall way, and this is rare. I have already told you several times that the artist infuses a very great consciousness into his hands, as the intellectual does into his brain. But these are, as it were, local phenomena, whereas the action of physical culture is more general. And when one sees the absolutely marvellous results of this culture, when one observes the extent to which the body is capable of perfecting itself, one understands how useful this can be to the action of the psychic being which has entered into this material substance. For naturally, when it is in possession of an organised and harmonised instrument which is full of strength and suppleness and possibilities, its task is greatly facilitated.    I do not say that people who practise physical culture necessarily do it for this purpose, because very few are aware of this result. But whether they are aware of it or not, this is the result. Moreover, if you are at all sensitive, when you observe the moving body of a person who has practised physical culture in a methodical and rational way, you see a light, a consciousness, a life, which is not there in others.

1961 03 11 - 58, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga    It is only with the progress of evolution, the march of evolution, when the mind began to develop in itself, for itself, that all the complications and distortions began. So that the story of Genesis which seems so childish contains some truth. In the old traditions like that of Genesis, each letter2 stood for a specific knowledge, it was a graphic sumMary of the traditional knowledge of that time. But apart from that, even the symbolic story had a reality in the sense that there truly was a period of life on earth the first manifestation of mentalised matter in human formswhich was still in complete harmony with all that preceded it. It was only later    And the symbol of the tree of knowledge represents the kind of knowledge which is no longer divine, the material knowledge that comes from the sense of division and which started spoiling everything. How long did this period last? Because in my memory too it was like an almost immortal life, and it seems that it was an accident of evolution that made it necessary for forms to disintegrate for progress. So I cannot say how long it lasted. And where? According to certain impressions but they are only impressionsit would seem that it was in the vicinity of I do not know exactly whether it was on this side of Ceylon and India or on the other (Mother points to the Indian Ocean, first to the west of Ceylon and India and then to the east, between Ceylon and Java), but it was certainly a place which no longer exists, which has probably been swallowed up by the sea. I have a very clear vision of this place and a very clear awareness of this life and its forms, but I cannot give any material details. To tell the truth, when I relived these moments I was not curious about details. One is in a different state of mind and one has no curiosity about these material details; everything changes into psychological factors. And it was it was something so simple, so luminous, so harmonious, beyond all our preoccupationsprecisely beyond all these preoccupations with time and place. It was a spontaneous, extremely beautiful life, and so close to Nature, like a natural flowering of the animal life. And there were no oppositions, no contradictions, or anything like thateverything happened in the best way possible.

1.A - ANTHROPOLOGY, THE SOUL, #Philosophy of Mind, #unset, #Zen    398 (3) When the individuality, or self-centralized being, distinguishes itself from its mere being, this immediate judgement is the waking of the soul, which confronts its self-absorbed natural life, in the first instance, as one natural quality and state confronts another state, viz. sleep. - The waking is not merely for the observer, or externally distinct from the sleep: it is itself the judgement (priMary partition) of the individual soul - which is self-existing only as it relates its self-existence to its mere existence, distinguishing itself from its still undifferentiated universality. The waking state includes generally all self-conscious and rational activity in which the mind realizes its own distinct self. - Sleep is an invigoration of this activity - not as a merely negative rest from it, but as a return back from the world of specialization, from dispersion into phases where it has grown hard and stiff - a return into the general nature of subjectivity, which is the substance of those specialized energies and their absolute master.   The distinction between sleep and waking is one of those posers, as they may be called, which are often addressed to philosophy: - Napoleon, for example, on a visit to the University of Pavia, put this question to the class of ideology. The characterization given in the section is abstract; it primarily treats waking merely as a natural fact, containing the mental element implicate but not yet as invested with a special being of its own. If we are to speak more concretely of this distinction (in fundamentals it remains the same), we must take the self-existence of the individual soul in its higher aspects as the   --   In this sumMary encyclopaedic account it is impossible to supply a demonstration of what the paragraph states as the nature of the remarkable condition produced chiefly by animal magnetism - to show, in other words, that it is in harmony with the facts. To that end the phenomena, so complex in their nature and so very different one from another, would have first of all to be brought under their general points of view. The facts, it might seem, first of all call for verification. But such a verification would, it must be added, be superfluous for those on whose account it was called for: for they facilitate the inquiry for themselves by declaring the narratives - infinitely numerous though they be and accredited by the education and character of the witnesses - to be mere deception and imposture. The a priori conceptions of these inquirers are so rooted that no testimony can avail against them, and they have even denied what they have seen with their own eyes. In order to believe in this department even what one's own eyes have seen and still more to understand it, the first requisite is not to be in bondage to the hard and fast categories of the practical intellect. The chief points on which the discussion turns may here be given:   (a) To the concrete existence of the individual belongs the aggregate of.his fundamental interests, both the essential and the particular empirical ties which connect him with other men and the world at large.

1f.lovecraft - At the Mountains of Madness, #Lovecraft - Poems, #unset, #Zen    half-suspected coast-line of Queen Mary and Knox Lands.    Then, in about an hour and a half more, came that doubly excited   --    priMary nucleus and centre of some archaic and unbelievable chapter of    earths history whose outward ramifications, recalled only dimly in the   --    Mary Land.    Some of the Old Ones, in the decadent days, had made strange prayers to   --    are protecting hills along the coast beyond themQueen Mary and Kaiser    Wilhelm Landsand I thank heaven no one has been able to land and climb   --    shewed a custoMary profusion of carvings, but we did not pause to    examine any of these.   --    recalled how their northerly end must come near the coast at Queen Mary    Land, where even at that moment Sir Douglas Mawsons expedition was

1f.lovecraft - Beyond the Wall of Sleep, #Lovecraft - Poems, #unset, #Zen    the strait-jacket as was custoMary when he slept, since I saw that he    was too feeble to be dangerous, even if he woke in mental disorder once

1f.lovecraft - Medusas Coil, #Lovecraft - Poems, #unset, #Zen    wife Sarah, the cook Delilah, and Mary, Scipios daughterwere as civil    as possible; but plainly revealed that their new mistress commanded   --    old car and let Mary drive them to Bend Village for a vacationtold em    we were all going on some sort of outing and wouldnt need help. Said

1f.lovecraft - The Case of Charles Dexter Ward, #Lovecraft - Poems, #unset, #Zen    Pauls, St. Marys, or Christ Church) it can scarce be done at all.    But I know what Imperfections were in the one I raisd up October   --    first of the month with its custoMary financial adjustments, and the    clerks at certain banks began a peculiar shaking of heads and

1f.lovecraft - The Colour out of Space, #Lovecraft - Poems, #unset, #Zen    underlying priMary tone without a place among the known tints of earth.    The Dutchmans breeches became a thing of sinister menace, and the

1f.lovecraft - The Curse of Yig, #Lovecraft - Poems, #unset, #Zen    into his custoMary coma. Audrey and Walker, too tired to think of    charms or curses, tumbled into the rough pine bed and were asleep

1f.lovecraft - The Dreams in the Witch House, #Lovecraft - Poems, #unset, #Zen   pass the examinations if ordered to the college infirMary when every   moment was needed for cramming. As it was, he failed in Calculus D and   --   awful Sabbat on Walpurgis-Night. She had asked her neighbour Mary   Czanek to sleep in the room and try to protect the child, but Mary had   not dared. She could not tell the police, for they never believed such