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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)

acting ::: p. pr. & vb. n. --> of Act ::: a. --> Operating in any way.
Doing duty for another; officiating; as, an acting superintendent.

acting ::: p. pr. & vb. n. --> of Act ::: a. --> Operating in any way.
Doing duty for another; officiating; as, an acting superintendent.

acting for the Lord. The apparent contradiction

--- QUOTES [54 / 54 - 500 / 10007] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   23 Sri Aurobindo
   6 The Mother
   5 Ken Wilber
   2 William Wordsworth
   2 Heraclitus
   1 Stephen LaBerge
   1 Sri Aurobindo?
   1 Pierre Teilhard de Chardin
   1 Philip K Dick
   1 Peter J Carroll
   1 Nikola Tesla
   1 Nik Douglas and Penny Slinger
   1 Lucius Annaeus Seneca
   1 Jim Carrey
   1 Fred Hosea
   1 Eliphas Levi
   1 Chow Yun-fat
   1 Carl Jung
   1 Book of Wisdom
   1 Aleister Crowley


   3 Rhonda Byrne
   3 Mahatma Gandhi
   3 Jeanne Moreau
   3 Jack Nicholson
   3 Heath Ledger
   3 Frank Langella
   3 Denzel Washington
   3 Claire Danes
   3 Ben Kingsley
   3 Anthony Hopkins
   2 William Golding
   2 Val Kilmer
   2 Tony Evans
   2 Tallulah Bankhead
   2 Suzanne Crough
   2 Suzanne Collins
   2 Steve Burns
   2 Saoirse Ronan
   2 Rumi
   2 Robin Williams
   2 Rashida Jones
   2 Pete Wilson
   2 Paul Guilfoyle
   2 Oscar Wilde
   2 Nicholas Hoult
   2 Michael Cera
   2 Kevin Spacey
   2 John Corbett
   2 James MacArthur
   2 Ingrid Bergman
   2 Hayley Mills
   2 Francesca Annis
   2 Ester Dean
   2 Emmanuelle Riva
   2 David Allen
   2 Clive Owen
   2 Bela Lugosi
   2 Antony Sher
   2 Alanna Ubach

1:Wisdom consists in speaking and acting the truth. ~ Heraclitus,
2:All men have the capacity of knowing themselves and acting with moderation. ~ Heraclitus,
3:Depression is your avatar telling you it's tired of being the character you're trying to play. ~ Jim Carrey,
4:Life is like a play: it's not the length, but the excellence of the acting that matters. ~ Lucius Annaeus Seneca,
5:Man is constantly acting upon man both by the silent and the spoken word. ~ Sri Aurobindo, Kena and Other Upanishads The Supreme Word,
6:The hardest thing in life is not about how much money you earn, but how to keep a peaceful mindset and live the rest of your life in a simple and carefree manner. ~ Chow Yun-fat,
7:The creation of something new is not accomplished by the intellect, but by the play instinct acting from inner necessity. The creative mind plays with the objects it loves" ~ Carl Jung,
8:Liberty is a goddess who is exacting in her demands on her votaries, but, if they are faithful, she never disappoints them of their reward. ~ Sri Aurobindo, Karmayogin The Elections,
9:Practice is the act of rehearsing a behavior over and over, or engaging in an activity again and again, for the purpose of improving or mastering it, as in the phrase practice makes perfect. ~ ,
10:Revolutions are distracting things, but they are often good for the human soul; for they bring a rapid unrolling of new horizons. ~ Sri Aurobindo, The Future Poetry The Character of English Poetry - II,
11:How often are you aware of your surroundings, really aware? And how often are you merely reacting in the same automatic way as you do in dreams? ~ Stephen LaBerge, Fringe-ology: How I Tried to Explain Away the Unexplainable-And Couldn't ,
12:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga ,
13:The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga ,
14:A multitude of causes unknown to former times are now acting with a combined force to blunt the discriminating powers of the mind, and unfitting it for all voluntary exertion to reduce it to a state of almost savage torpor. ~ William Wordsworth,
15:The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. ~ Sri Aurobindo, The Life Divine 2.27 - The Gnostic Being,
16:A multitude of causes unknown to former times are now acting with a combined force to blunt the discriminating powers of the mind, and unfitting it for all voluntary exertion to reduce it to a state of almost savage torpor. ~ William Wordsworth,
17:This was the play of the bright gods of Thought.Attracting into time the timeless Light,Imprisoning eternity in the hours,This they have planned, to snare the feet of TruthIn an aureate net of concept and of phrase ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
18:There is more spirituality in reason's denial of God than there is in myth's affirmation of God, precisely because there is more depth... even an "atheist" acting from rational-universal compassion is more spiritual than a fundamentalist acting to convert the universe in the name of a mythic-membership god. ~ Ken Wilber, Sex Ecology Spirituality p. 250,
19:I have learnt all that was hidden and all that was yet undiscovered because I was taught by wisdom herself that created everything. For there is in her a spirit of intelligence which is holy, unique, multiple in her effects, fine, copious, agile, spotless, dear, soft, friendly to good, penetrant, which nothing can prevent from acting, benevolent, friendly to men, kind, stable, infallible, calm, that achieves all, that sees all, that can comprehend all minds in itself, that is intelligible, pure and subtle. ~ Book of Wisdom,
20:Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects. ~ Sri Aurobindo?,
21:And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
22:Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects. ~ Sri Aurobindo, The Synthesis Of Yoga 2.17 - The Soul and Nature,
23:What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One's spiritual destiny is then the divine election which ensures the future. ~ Sri Aurobindo, Letters On Yoga - I ,
24:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in the relative and attracting it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his-or her-numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together. The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
25:When the resolution has been taken, when you have decided that the whole of your life shall be given to the Divine, you have still at every moment to remember it and carry it out in all the details of your existence. You must feel at every step that you belong to the Divine; you must have the constant experience that, in whatever you think or do, it is always the Divine Consciousness that is acting through you. You have no longer anything that you can call your own; you feel everything as coming from the Divine, and you have to offer it back to its source. When you can realise that, then even the smallest thing to which you do not usually pay much attention or care, ceases to be trivial and insignificant; it becomes full of meaning and it opens up a vast horizon beyond." Questions and Answers 1929 (28 April) ~ The Mother, Questions And Answers 1953 ,
26:Above all, trust in the slow work of God. We are quite naturally impatient in everything to reach the end without delay. We should like to skip the intermediate stages. We are impatient of being on the way to something unknown, something new. And yet it is the law of all progress that it is made by passing through some stages of instability- and that it may take a very long time. And so I think it is with you; your ideas mature gradually-let them grow, let them shape themselves, without undue haste. Don't try to force them on, as though you could be today what time (that is to say, grace and circumstances acting on your own good will) will make of you tomorrow. Only God could say what this new spirit gradually forming within you will be. Give Our Lord the benefit of believing that his hand is leading you, and accept the anxiety of feeling yourself in suspense and incomplete. ~ Pierre Teilhard de Chardin,
27:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others.There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. ~ Sri Aurobindo, The Life Divine Supermind Mind and the Overmind Maya,
28:Supermind is the dynamic form of satcitananda (being-consciousness-bliss), and the necessary conduit, mediator or linkage between satcitananda and the manifest creation. (Life Divine Book I, ch.14-16) ... Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 4.03 - The Psychology of Self-Perfection,
29:the hard shell of the ego ::: This sense of one's own person becomes a kind of cage, a prison which shuts you in, prevents you from being true, from knowing truly, acting truly, understanding truly. It is as though someone had put you in a very hard shell and you were compelled to stay there. This is the first sensation you have. Afterwards you begin to tap against the shell in order to break it. Sometimes it resists very long. But still, when you begin to feel this, that what you believed in to be yourself, the person doing thigns and for whom they are done, the person who exists and makes you what you are, yes, when you pass from this to the consciousness that this is a prison preventing you from being truly yourself, then you have made great progress, and there is hope. You feel yourself stifled, crushed, absolutely shut up in a prison without air, without light, without an opening, and then you begin pushing from the inside, pushing, pushing, pushing so that it may break. And the day it breaks, the day it opens, suddenly, you enter the psychic consciousness. And then you understand. And then, truly, if you have a sense of humour, you laugh; you realise your stupidity. ~ The Mother,
30:From what we've seen in sci-fi movies and literature and generally xenophobic public behavior about Others (immigrants, apostates, and liberals, e.g.,), and the primordial urges to solve imagined or perceived threats with military force, I think the only possibly positive version of alien visitations would be if (a) they're sufficiently evolved to be able to understand the utter primitivity of human behavior as collectives, and (b) they're sufficiently caring to treat Earth as a planet of ill-bred children, mostly incapable of acting, as a collective -- on their higher natures. It seems far more likely that we would be perceived as a vastly inferior species of antlike primitives, warring uselessly amongst ourselves with robotic persistence over millennia.If, based on their other cosmic travels and intergalactic species science, the extraterrestrials are able to have undeservedly benign interventions with humans without somehow provoking paranoid hysteria, religious panics and miitary holocaust, then we might have something to look forward to; but this, unfortunately, is placing a huge gamble on extraterrestrials to be the prevailingly benign moderators of our fate than we ourselves are ever likely to be as a species. ~ Fred Hosea,
31:Non-attachment/Non-disinterest best describes the magical condition of acting without lust of result. It is very difficult for humans to decide on something and then to do it purely for its own sake. Yet it is precisely this ability which is required to execute magical acts. Only single-pointed awareness will do. Attachment is to be understood both in the positive and negative sense, for aversion is its other face. Attachment to any attribute of oneself, ones personality, ones ambitions, ones relationships or sensory experiences - or equally, aversion to any of these - will prove limiting. On the other hand, it is fatal to lose interest in these things for they are ones symbolic system or magical reality. Rather, one is attempting to touch the sensitive parts of ones reality more lightly in order to deny the spoiling hand of grasping desire and boredom. Thereby one may gain enough freedom to act magically. In addition to these two meditations there is a third, more active, form of metamorphosis, and this involves ones everyday habits. However innocuous they might seem, habits in thought, word, and deed are the anchor of the personality. The magician aims to pull up that anchor and cast himself free on the seas of chaos. ~ Peter J Carroll, Liber Null ,
32:need for the soul's spiritualization ::: And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
33:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana, the visvamanava as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine? ~ Sri Aurobindo, The Life Divine ,
34:[4:131] A human being is a material system which time, a form of energy, enters. Probably time enters him also as noos-Mind. Time, the future, contains in it all the events which are going to occur. Therefore when time enters a person as energy, and acting as noos to him, it brings with it in potentium all that will happen to him, like a window shade unrolling to display an unfolding pattern. Events in the future pop into being, into actualization, the present, but until they do, they are not truly real-not yet actualized-but there in an encoded form, like the grooves of an LP before the needle reaches it; the only "music" is where the needle touches-ahead lies only an encoded wiggle along a helical spiral. Thus, dreams deal with the future lying direct ahead, as during the night, the next series of encoded future events begin to move toward actualization: i.e., the present. What is hard to realize is that in a certain very real way these events are inside the person, within his head, so to speak; but only in their potential, encoded form; the arena in which they are actualized is that of space; time, in the present, flows out to fill space-i.e., the spatial universe. This is why we experience déjà vu. We have somehow caught a glimpse now and then of the script unrolling in our head-caught a glimpse in advance, so we feel "I know exactly what I'm going to say next, and what gestures he'll make," etc. Sure; they're encoded-encased, waiting-in time, and time, being energy, has entered you; is burning bright inside, like Blake's tyger. Tyger, tyger, burning bright In the forests of the night. . . . Who framed thy awful symmetry? ~ Philip K Dick, Exegesis Of Philip K Dick ,
35:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature. In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary. The personal effort required is a triple labour of aspiration, rejection and surrender, - an aspiration vigilant, constant, unceasing - the mind's will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature; rejection of the movements of the lower nature - rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind, - rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, - rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine; surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
36:We have all a ruling defect, which is for our soul as the umbilical cord of its birth in sin, and it is by this that the enemy can always lay hold upon us: for some it is vanity, for others idleness, for the majority egotism. Let a wicked and crafty mind avail itself of this means and we are lost; we may not go mad or turn idiots, but we become positively alienated, in all the force of the expression - that is, we are subjected to a foreign suggestion. In such a state one dreads instinctively everything that might bring us back to reason, and will not even listen to representations that are opposed to our obsession. Here is one of the most dangerous disorders which can affect the moral nature. The sole remedy for such a bewitchment is to make use of folly itself in order to cure folly, to provide the sufferer with imaginary satisfactions in the opposite order to that wherein he is now lost. Endeavour, for example, to cure an ambitious person by making him desire the glories of heaven - mystic remedy; cure one who is dissolute by true love - natural remedy; obtain honourable successes for a vain person; exhibit unselfishness to the avaricious and procure for them legitimate profit by honourable participation in generous enterprises, etc. Acting in this way upon the moral nature, we may succeed in curing a number of physical maladies, for the moral affects the physical in virtue of the magical axiom: "That which is above is like unto that which is below." This is why the Master said, when speaking of the paralyzed woman: "Satan has bound her." A disease invariably originates in a deficiency or an excess, and ever at the root of a physical evil we shall find a moral disorder. This is an unchanging law of Nature. ~ Eliphas Levi, Transcendental Magic ,
37:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attracting and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being ( caitya guru or antaryamin ), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme Shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
38:the omnipresent Trinity ::: In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort,-God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attracting us upward to Itself and securing from her by good grace or by force her consent to the individual ascension. It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta. There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic maybe our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
39:My method is different. I do not rush into actual work. When I get an idea, I start at once building it up in my imagination. I change the construction, make improvements and operate the device in my mind. It is absolutely immaterial to me whether I run my turbine in thought or test it in my shop. I even note if it is out of balance. There is no difference whatever; the results are the same. In this way I am able to rapidly develop and perfect a conception without touching anything. When I have gone so far as to embody in the invention every possible improvement I can think of and see no fault anywhere, I put into concrete form this final product of my brain. Invariably my device works as I conceived that it should, and the experiment comes out exactly as I planned it. In twenty years there has not been a single exception. Why should it be otherwise? Engineering, electrical and mechanical, is positive in results. There is scarcely a subject that cannot be examined beforehand, from the available theoretical and practical data. The carrying out into practice of a crude idea as is being generally done, is, I hold, nothing but a waste of energy, money, and time. My early affliction had however, another compensation. The incessant mental exertion developed my powers of observation and enabled me to discover a truth of great importance. I had noted that the appearance of images was always preceded by actual vision of scenes under peculiar and generally very exceptional conditions, and I was impelled on each occasion to locate the original impulse. After a while this effort grew to be almost automatic and I gained great facility in connecting cause and effect. Soon I became aware, to my surprise, that every thought I conceived was suggested by an external impression. Not only this but all my actions were prompted in a similar way. In the course of time it became perfectly evident to me that I was merely an automation endowed with power OF MOVEMENT RESPONDING TO THE STIMULI OF THE SENSE ORGANS AND THINKING AND ACTING ACCORDINGLY. ~ Nikola Tesla, The Strange Life of Nikola Tesla ,
40:And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout form the heart-perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example-but authentically always and absolutely carries a a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you. Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don't want to upset others because you don't want to upset your self. You are acting in bad faith, the taste of a bad infinity. Because, you see, the alarming fact is that any realization of depth carries a terrible burden: those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must. And this is truly a terrible burden, a horrible burden, because in any case there is no room for timidity. The fact that you might be wrong is simply no excuse: You might be right in your communication, and you might be wrong, but that doesn't matter. What does matter, as Kierkegaard so rudely reminded us, is that only by investing and speaking your vision with passion, can the truth, one way or another, finally penetrate the reluctance of the world. If you are right, or if you are wrong, it is only your passion that will force either to be discovered. It is your duty to promote that discovery-either way-and therefore it is your duty to speak your truth with whatever passion and courage you can find in your heart. You must shout, in whatever way you can. ~ Ken Wilber, One Taste ,
41:As Korzybski and the general semanticists have pointed out, our words, symbols, signs, thoughts and ideas are merely maps of reality, not reality itself, because "the map is not the territory." The word "water" won't satisfy your thirst. But we live in the world of maps and words as if it were the real world. Following in the footsteps of Adam, we have become totally lost in a world of purely fantasy maps and boundaries. And these illusory boundaries, with the opposites they create, have become our impassioned battles. Most of our "problems of living," then, are based on the illusion that the opposites can and should be separated and isolated from one anotheR But since all opposites are actually aspects of one underlying reality, this is like trying to totally separate the two ends of a single rubber band. All you can do is pull harder and harder-until something violently snaps. Thus we might be able to understand that, in all the mystical traditions the world over, one who sees through the illusion of the opposites is called "liberated." Because he is "freed from the pairs" of opposites, he is freed in this life from the fundamentally nonsensical problems and conflicts involved in the war of opposites. He no longer manipulates the opposites one against the other in his search for peace, but instead transcends them both. Not good vs. evil but beyond good and evil. Not life against death but a center of awareness that transcends both. The point is not to separate the opposites and make "positive progress," but rather to unify and harmonize the opposites, both positive and negative, by discovering a ground which transcends and encompasses them both. And that ground, as we will soon see, is unity consciousness itself. In the meantime, let us note, as does the Hindu scripture Bhagavad Gita, that liberation is not freedom from the negative, but freedom from the pairs altogether: Content with getting what arrives of itself Passed beyond the pairs, free from envy, Not attached to success nor failure, Even acting, he is not bound. He is to be recognized as eternally free Who neither loathes nor craves; For he that is freed from the pairs, Is easily freed from conflict. ~ Ken Wilber, No Boundary ,
42:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
43:Mother of Dreams ::: Goddess supreme, Mother of Dream, by thy ivory doors when thou standest,Who are they then that come down unto men in thy visions that troop, group upon group, down the path of the shadows slanting?Dream after dream, they flash and they gleam with the flame of the stars still around them;Shadows at thy side in a darkness ride where the wild fires dance, stars glow and glance and the random meteor glistens;There are voices that cry to their kin who reply; voices sweet, at the heart they beat and ravish the soul as it listens.What then are these lands and these golden sands and these seas more radiant than earth can imagine?Who are those that pace by the purple waves that race to the cliff-bound floor of thy jasper shore under skies in which mystery muses,Lapped in moonlight not of our night or plunged in sunshine that is not diurnal?Who are they coming thy Oceans roaming with sails whose strands are not made by hands, an unearthly wind advances?Why do they join in a mystic line with those on the sands linking hands in strange and stately dances?Thou in the air, with a flame in thy hair, the whirl of thy wonders watching,Holdest the night in thy ancient right, Mother divine, hyacinthine, with a girdle of beauty defended.Sworded with fire, attracting desire, thy tenebrous kingdom thou keepest,Starry-sweet, with the moon at thy feet, now hidden now seen the clouds between in the gloom and the drift of thy tresses.Only to those whom thy fancy chose, O thou heart-free, is it given to see thy witchcraft and feel thy caresses.Open the gate where thy children wait in their world of a beauty undarkened.High-throned on a cloud, victorious, proud I have espied Maghavan ride when the armies of wind are behind him;Food has been given for my tasting from heaven and fruit of immortal sweetness;I have drunk wine of the kingdoms divine and have healed the change of music strange from a lyre which our hands cannot master,Doors have swung wide in the chambers of pride where the Gods reside and the Apsaras dance in their circles faster and faster.For thou art she whom we first can see when we pass the bounds of the mortal;There at the gates of the heavenly states thou hast planted thy wand enchanted over the head of the Yogin waving.From thee are the dream and the shadows that seem and the fugitive lights that delude us;Thine is the shade in which visions are made; sped by thy hands from celestial lands come the souls that rejoice for ever.Into thy dream-worlds we pass or look in thy magic glass, then beyond thee we climb out of Space and Time to the peak of divine endeavour. ~ Sri Aurobindo, Collected Poems ,
44:Something happened to you before you were born, and this is what it was: STAGE ONE: THE CHIKHAI The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together). Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light." The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project ,
45:28 August 1957Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."The Supramental Manifestation, SABCL, Vol. 16, p. 56What is meant by "what was intended or possible"? The two things are different. So far you have said that if humanity changes, if it wants to participate in the new birth...It is the same thing. But when you look at an object on a certain plane, you see it horizontally, and when you look at the same object from another plane, you see it vertically. (Mother shows the cover and the back of her book.) So, if one looks from above, one says "intended"; if one looks from below, one says "possible".... But it is absolutely the same thing, only the point of view is different.But in that case, it is not our incapacity or lack of will to change that makes any difference.We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise.It is only when you come out of the mental consciousness completely and enter a higher perception of things - which you may call spiritual or divine - that you suddenly find yourself in a state of perfect freedom where everything is possible.(Silence)Those who have contacted that state or lived in it, even if only for a moment, try to describe it as a feeling of an absolute Will in action, which immediately gives to the human mentality the feeling of being arbitrary. And because of that distortion there arises the idea - which I might call traditional - of a supreme and arbitrary God, which is something most unacceptable to every enlightened mind. I suppose that this experience badly expressed is at the origin of this notion. And in fact it is incorrect to express it as an absolute Will: it is very, very, very different. It is something else altogether. For, what man understands by "Will" is a decision that is taken and carried out. We are obliged to use the word "will", but in its truth the Will acting in the universe is neither a choice nor a decision that is taken. What seems to me the closest expression is "vision". Things are because they are seen. But of course "seen", not seen as we see with these eyes.(Mother touches her eyes...) All the same, it is the nearest thing.It is a vision - a vision unfolding itself.The universe becomes objective as it is progressively seen.And that is why Sri Aurobindo has said "intended or possible". It is neither one nor the other. All that can be said is a distortion.(Silence)Objectivisation - universal objectivisation - is something like a projection in space and time, like a living image of what is from all eternity. And as the image is gradually projected on the screen of time and space, it becomes objective:The Supreme contemplating His own Image. ~ The Mother, Questions And Answers 1957-1958 ,
46:There walled apart by its own innernessIn a mystical barrage of dynamic lightHe saw a lone immense high-curved world-pileErect like a mountain-chariot of the GodsMotionless under an inscrutable sky.As if from Matter's plinth and viewless baseTo a top as viewless, a carved sea of worldsClimbing with foam-maned waves to the SupremeAscended towards breadths immeasurable;It hoped to soar into the Ineffable's reign:A hundred levels raised it to the Unknown.So it towered up to heights intangibleAnd disappeared in the hushed conscious VastAs climbs a storeyed temple-tower to heavenBuilt by the aspiring soul of man to liveNear to his dream of the Invisible.Infinity calls to it as it dreams and climbs;Its spire touches the apex of the world;Mounting into great voiceless stillnessesIt marries the earth to screened eternities.Amid the many systems of the OneMade by an interpreting creative joyAlone it points us to our journey backOut of our long self-loss in Nature's deeps;Planted on earth it holds in it all realms:It is a brief compendium of the Vast.This was the single stair to being's goal.A summary of the stages of the spirit,Its copy of the cosmic hierarchiesRefashioned in our secret air of selfA subtle pattern of the universe.It is within, below, without, above.Acting upon this visible Nature's schemeIt wakens our earth-matter's heavy dozeTo think and feel and to react to joy;It models in us our diviner parts,Lifts mortal mind into a greater air,Makes yearn this life of flesh to intangible aims,Links the body's death with immortality's call:Out of the swoon of the InconscienceIt labours towards a superconscient Light.If earth were all and this were not in her,Thought could not be nor life-delight's response:Only material forms could then be her guestsDriven by an inanimate world-force.Earth by this golden superfluityBore thinking man and more than man shall bear;This higher scheme of being is our causeAnd holds the key to our ascending fate;It calls out of our dense mortalityThe conscious spirit nursed in Matter's house.The living symbol of these conscious planes,Its influences and godheads of the unseen,Its unthought logic of Reality's actsArisen from the unspoken truth in things,Have fixed our inner life's slow-scaled degrees.Its steps are paces of the soul's returnFrom the deep adventure of material birth,A ladder of delivering ascentAnd rungs that Nature climbs to deity.Once in the vigil of a deathless gazeThese grades had marked her giant downward plunge,The wide and prone leap of a godhead's fall.Our life is a holocaust of the Supreme.The great World-Mother by her sacrificeHas made her soul the body of our state;Accepting sorrow and unconsciousnessDivinity's lapse from its own splendours woveThe many-patterned ground of all we are.An idol of self is our mortality.Our earth is a fragment and a residue;Her power is packed with the stuff of greater worldsAnd steeped in their colour-lustres dimmed by her drowse;An atavism of higher births is hers,Her sleep is stirred by their buried memoriesRecalling the lost spheres from which they fell.Unsatisfied forces in her bosom move;They are partners of her greater growing fateAnd her return to immortality;They consent to share her doom of birth and death;They kindle partial gleams of the All and driveHer blind laborious spirit to composeA meagre image of the mighty Whole.The calm and luminous Intimacy within ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
47:STAGE TWO: THE CHONYID The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities. The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance. How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity. According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied. Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example: Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms]. At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu. Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas. The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof." But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project 129,
48:64 Arts 1. Geet vidya: art of singing. 2. Vadya vidya: art of playing on musical instruments. 3. Nritya vidya: art of dancing. 4. Natya vidya: art of theatricals. 5. Alekhya vidya: art of painting. 6. Viseshakacchedya vidya: art of painting the face and body with color 7. Tandula­kusuma­bali­vikara: art of preparing offerings from rice and flowers. 8. Pushpastarana: art of making a covering of flowers for a bed. 9. Dasana­vasananga­raga: art of applying preparations for cleansing the teeth, cloths and painting the body. 10. Mani­bhumika­karma: art of making the groundwork of jewels. 11. Aayya­racana: art of covering the bed. 12. Udaka­vadya: art of playing on music in water. 13. Udaka­ghata: art of splashing with water. 14. Citra­yoga: art of practically applying an admixture of colors. 15. Malya­grathana­vikalpa: art of designing a preparation of wreaths. 16. Sekharapida­yojana: art of practically setting the coronet on the head. 17. Nepathya­yoga: art of practically dressing in the tiring room. 18. Karnapatra­bhanga: art of decorating the tragus of the ear. 19. Sugandha­yukti: art of practical application of aromatics. 20. Bhushana­yojana: art of applying or setting ornaments. 21. Aindra­jala: art of juggling. 22. Kaucumara: a kind of art. 23. Hasta­laghava: art of sleight of hand. 24. Citra­sakapupa­bhakshya­vikara­kriya: art of preparing varieties of delicious food. 25. Panaka­rasa­ragasava­yojana: art of practically preparing palatable drinks and tinging draughts with red color. 26. Suci­vaya­karma: art of needleworks and weaving. 27. Sutra­krida: art of playing with thread. 28. Vina­damuraka­vadya: art of playing on lute and small drum. 29. Prahelika: art of making and solving riddles. 30. Durvacaka­yoga: art of practicing language difficult to be answered by others. 31. Pustaka­vacana: art of reciting books. 32. Natikakhyayika­darsana: art of enacting short plays and anecdotes. 33. Kavya­samasya­purana: art of solving enigmatic verses. 34. Pattika­vetra­bana­vikalpa: art of designing preparation of shield, cane and arrows. 35. Tarku­karma: art of spinning by spindle. 36. Takshana: art of carpentry. 37. Vastu­vidya: art of engineering. 38. Raupya­ratna­pariksha: art of testing silver and jewels. 39. Dhatu­vada: art of metallurgy. 40. Mani­raga jnana: art of tinging jewels. 41. Akara jnana: art of mineralogy. 42. Vrikshayur­veda­yoga: art of practicing medicine or medical treatment, by herbs. 43. Mesha­kukkuta­lavaka­yuddha­vidhi: art of knowing the mode of fighting of lambs, cocks and birds. 44. Suka­sarika­pralapana: art of maintaining or knowing conversation between male and female cockatoos. 45. Utsadana: art of healing or cleaning a person with perfumes. 46. Kesa­marjana­kausala: art of combing hair. 47. Akshara­mushtika­kathana: art of talking with fingers. 48. Dharana­matrika: art of the use of amulets. 49. Desa­bhasha­jnana: art of knowing provincial dialects. 50. Nirmiti­jnana: art of knowing prediction by heavenly voice. 51. Yantra­matrika: art of mechanics. 52. Mlecchita­kutarka­vikalpa: art of fabricating barbarous or foreign sophistry. 53. Samvacya: art of conversation. 54. Manasi kavya­kriya: art of composing verse 55. Kriya­vikalpa: art of designing a literary work or a medical remedy. 56. Chalitaka­yoga: art of practicing as a builder of shrines called after him. 57. Abhidhana­kosha­cchando­jnana: art of the use of lexicography and meters. 58. Vastra­gopana: art of concealment of cloths. 59. Dyuta­visesha: art of knowing specific gambling. 60. Akarsha­krida: art of playing with dice or magnet. 61. Balaka­kridanaka: art of using children's toys. 62. Vainayiki vidya: art of enforcing discipline. 63. Vaijayiki vidya: art of gaining victory. 64. Vaitaliki vidya: art of awakening master with music at dawn. ~ Nik Douglas and Penny Slinger, Sexual Secrets ,
49:What is the exact way of feeling that we belong to the Divine and that the Divine is acting in us? You must not feel with your head (because you may think so, but that's something vague); you must feel with your sense-feeling. Naturally one begins by wanting it with the mind, because that is the first thing that understands. And then one has an aspiration here (pointing to the heart), with a flame which pushes you to realise it. But if you want it to be truly the thing, well, you must feel it. You are doing something, suppose, for example, you are doing exercises, weight-lifting. Now suddenly without your knowing how it happened, suddenly you have the feeling that there is a force infinitely greater than you, greater, more powerful, a force that does the lifting for you. Your body becomes something almost non-existent and there is this Something that lifts. And then you will see; when that happens to you, you will no longer ask how it should be done, you will know. That does happen. It depends upon people, depends upon what dominates in their being. Those who think have suddenly the feeling that it is no longer they who think, that there is something which knows much better, sees much more clearly, which is infinitely more luminous, more conscious in them, which organises the thoughts and words; and then they write. But if the experience is complete, it is even no longer they who write, it is that same Thing that takes hold of their hand and makes it write. Well, one knows at that moment that the little physical person is just a tiny insignificant tool trying to remain as quiet as possible in order not to disturb the experience. Yes, at no cost must the experience be disturbed. If suddenly you say: "Oh, look, how strange it is!"... How can we reach that state? Aspire for it, want it. Try to be less and less selfish, but not in the sense of becoming nice to other people or forgetting yourself, not that: have less and less the feeling that you are a person, a separate entity, something existing in itself, isolated from the rest. And then, above all, above all, it is that inner flame, that aspiration, that need for the light. It is a kind of - how to put it? - luminous enthusiasm that seizes you. It is an irresistible need to melt away, to give oneself, to exist only in the Divine. At that moment you have the experience of your aspiration. But that moment should be absolutely sincere and as integral as possible; and all this must occur not only in the head, not only here, but must take place everywhere, in all the cells of the body. The consciousness integrally must have this irresistible need.... The thing lasts for some time, then diminishes, gets extinguished. You cannot keep these things for very long. But then it so happens that a moment later or the next day or some time later, suddenly you have the opposite experience. Instead of feeling this ascent, and all that, this is no longer there and you have the feeling of the Descent, the Answer. And nothing but the Answer exists. Nothing but the divine thought, the divine will, the divine energy, the divine action exists any longer. And you too, you are no longer there. That is to say, it is the answer to our aspiration. It may happen immediately afterwards - that is very rare but may happen. If you have both simultaneously, then the state is perfect; usually they alternate; they alternate more and more closely until the moment there is a total fusion. Then there is no more distinction. I heard a Sufi mystic, who was besides a great musician, an Indian, saying that for the Sufis there was a state higher than that of adoration and surrender to the Divine, than that of devotion, that this was not the last stage; the last stage of the progress is when there is no longer any distinction; you have no longer this kind of adoration or surrender or consecration; it is a very simple state in which one makes no distinction between the Divine and oneself. They know this. It is even written in their books. It is a commonly known condition in which everything becomes quite simple. There is no longer any difference. There is no longer that kind of ecstatic surrender to "Something" which is beyond you in every way, which you do not understand, which is merely the result of your aspiration, your devotion. There is no difference any longer. When the union is perfect, there is no longer any difference. Is this the end of self-progress? There is never any end to progress - never any end, you can never put a full stop there. ~ The Mother,
50:Chapter LXXXII: Epistola Penultima: The Two Ways to RealityCara Soror,Do what thou wilt shall be the whole of the Law.How very sensible of you, though I admit somewhat exacting!You write-Will you tell me exactly why I should devote so much of my valuable time to subjects like Magick and Yoga.That is all very well. But you ask me to put it in syllogistic form. I have no doubt this can be done, though the task seems somewhat complicated. I think I will leave it to you to construct your series of syllogisms yourself from the arguments of this letter.In your main question the operative word is "valuable. Why, I ask, in my turn, should you consider your time valuable? It certainly is not valuable unless the universe has a meaning, and what is more, unless you know what that meaning is-at least roughly-it is millions to one that you will find yourself barking up the wrong tree.First of all let us consider this question of the meaning of the universe. It is its own evidence to design, and that design intelligent design. There is no question of any moral significance-"one man's meat is another man's poison" and so on. But there can be no possible doubt about the existence of some kind of intelligence, and that kind is far superior to anything of which we know as human.How then are we to explore, and finally to interpret this intelligence?It seems to me that there are two ways and only two. Imagine for a moment that you are an orphan in charge of a guardian, inconceivably learned from your point of view.Suppose therefore that you are puzzled by some problem suitable to your childish nature, your obvious and most simple way is to approach your guardian and ask him to enlighten you. It is clearly part of his function as guardian to do his best to help you. Very good, that is the first method, and close parallel with what we understand by the word Magick.We are bothered by some difficulty about one of the elements-say Fire-it is therefore natural to evoke a Salamander to instruct you on the difficult point. But you must remember that your Holy Guardian Angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different from anything of which you are normally aware.To attain to the Knowledge and Conversation of the Holy Guardian Angel is consequently without doubt by far the simplest way by which you can yourself approach that higher order of being.That, then, is a clearly intelligible method of procedure. We call it Magick.It is of course possible to strengthen the link between him and yourself so that in course of time you became capable of moving and, generally speaking, operating on that plane which is his natural habitat.There is however one other way, and one only, as far as I can see, of reaching this state.It is at least theoretically possible to exalt the whole of your own consciousness until it becomes as free to move on that exalted plane as it is for him. You should note, by the way, that in this case the postulation of another being is not necessary. There is no way of refuting the solipsism if you feel like that. Personally I cannot accede to its axiom. The evidence for an external universe appears to me perfectly adequate.Still there is no extra charge for thinking on those lines if you so wish.I have paid a great deal of attention in the course of my life to the method of exalting the human consciousness in this way; and it is really quite legitimate to identify my teaching with that of the Yogis.I must however point out that in the course of my instruction I have given continual warnings as to the dangers of this line of research. For one thing there is no means of checking your results in the ordinary scientific sense. It is always perfectly easy to find a subjective explanation of any phenomenon; and when one considers that the greatest of all the dangers in any line of research arise from egocentric vanity, I do not think I have exceeded my duty in anything that I have said to deter students from undertaking so dangerous a course as Yoga.It is, of course, much safer if you are in a position to pursue in the Indian Jungles, provided that your health will stand the climate and also, I must say, unless you have a really sound teacher on whom you can safely rely. But then, if we once introduce a teacher, why not go to the Fountain-head and press towards the Knowledge and conversation of the Holy Guardian Angel?In any case your Indian teacher will ultimately direct you to seek guidance from that source, so it seems to me that you have gone to a great deal of extra trouble and incurred a great deal of unnecessary danger by not leaving yourself in the first place in the hands of the Holy Guardian Angel.In any case there are the two methods which stand as alternatives. I do not know of any third one which can be of any use whatever. Logically, since you have asked me to be logical, there is certainly no third way; there is the external way of Magick, and the internal way of Yoga: there you have your alternatives, and there they cease.Love is the law, love under will.Fraternally,666 ~ Aleister Crowley, Magick Without Tears ,
51:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before. This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call upon your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly." So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years.... I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work upon it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action upon the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951 ,
52:This, in short, is the demand made on us, that we should turn our whole life into a conscious sacrifice. Every moment and every movement of our being is to be resolved into a continuous and a devoted self-giving to the Eternal. All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice. It is clear that a conception of this kind and its effective practice must carry in them three results that are of a central importance for our spiritual ideal. It is evident, to begin with, that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being. Now these implications of the Yoga of works are also of the very essence of an integral and absolute Bhakti. The seeker who puts them into living practice makes in himself continually a constant, active and effective representation of the very spirit of self-devotion, and it is inevitable that out of it there should emerge the most engrossing worship of the Highest to whom is given this service. An absorbing love for the Divine Presence to whom he feels an always more intimate closeness, grows upon the consecrated worker. And with it is born or in it is contained a universal love too for all these beings, living forms and creatures that are habitations of the Divine - not the brief restless grasping emotions of division, but the settled selfless love that is the deeper vibration of oneness. In all the seeker begins to meet the one Object of his adoration and service. The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of the mind can imagine. Next, the practice of this Yoga demands a constant inward remembrance of the one central liberating knowledge, and a constant active externalising of it in works comes in too to intensify the remembrance. In all is the one Self, the one Divine is all; all are in the Divine, all are the Divine and there is nothing else in the universe, - this thought or this faith is the whole background until it becomes the whole substance of the consciousness of the worker. A memory, a self-dynamising meditation of this kind, must and does in its end turn into a profound and uninterrupted vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover. Lastly, the practice of this Yoga of sacrifice compels us to renounce all the inner supports of egoism, casting them out of our mind and will and actions, and to eliminate its seed, its presence, its influence out of our nature. All must be done for the Divine; all must be directed towards the Divine. Nothing must be attempted for ourselves as a separate existence; nothing done for others, whether neighbours, friends, family, country or mankind or other creatures merely because they are connected with our personal life and thought and sentiment or because the ego takes a preferential interest in their welfare. In this way of doing and seeing all works and all life become only a daily dynamic worship and service of the Divine in the unbounded temple of his own vast cosmic existence. Life becomes more and more the sacrifice of the eternal in the individual constantly self-offered to the eternal Transcendence. It is offered in the wide sacrificial ground of the field of the eternal cosmic Spirit; and the Force too that offers it is the eternal Force, the omnipresent Mother. Therefore is this way a way of union and communion by acts and by the spirit and knowledge in the act as complete and integral as any our Godward will can hope for or our soul's strength execute. It has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
53:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda. ~ Sri Aurobindo, Essays In Philosophy And Yoga 558,
54:The Science of Living To know oneself and to control oneself AN AIMLESS life is always a miserable life. Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life. Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others. But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself. To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour. As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it. In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is 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 your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think. To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea. Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness. There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill. Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness. Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us. In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist. When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony. Bulletin, November 1950 ~ The Mother, On Education ,

*** NEWFULLDB 2.4M ***

1:I didn't study acting. ~ Ray Walston,
2:Acting is very immediate. ~ Val Kilmer,
3:Everything is acting. ~ Marilyn Manson,
4:You know, I love acting. ~ Anne Archer,
5:Acting is actually private. ~ Joan Chen,
6:Acting kind of chose me. ~ Isabel Lucas,
7:Never get caught acting. ~ Lillian Gish,
8:Acting is very start and stop. ~ Estelle,
9:Acting is happy agony. ~ Jean Paul Sartre,
10:For me, acting is doing. ~ Pierce Brosnan,
11:I'm getting out of acting. ~ John Corbett,
12:Acting is such a weird job. ~ Michael Cera,
13:I'm addicted to acting. ~ Steven R McQueen,
14:My cholera's acting up again. ~ Libba Bray,
15:Acting and theatrics are my forte. ~ LeCrae,
16:Acting was my first love. ~ Joe Manganiello,
17:Real acting is never personal. ~ Jean Klein,
18:There's life after acting. ~ Suzanne Crough,
19:When I'm onstage, I'm acting. ~ Don Rickles,
20:Acting is all about likability. ~ Clive Owen,
21:I'd always dabbled in acting. ~ Nelsan Ellis,
22:There is life after acting. ~ Suzanne Crough,
23:Acting is kind of brutal. ~ Michelle Pfeiffer,
24:I do find acting cathartic. ~ Francesca Annis,
25:There is no right in acting. ~ Frank Langella,
26:Acting is a life of rejection. ~ Lauren Bacall,
27:Am I acting on faith or feelings? ~ Lara Casey,
28:Comedy is acting out optimism ~ Robin Williams,
29:I'm not acting, but I am acting. ~ Tracey Gold,
30:I'm very serious about acting. ~ Victor Garber,
31:I really take acting seriously. ~ John Corbett,
32:Acting has been very useful to me. ~ Jane Asher,
33:Acting is a mysterious process. ~ Bertie Carvel,
34:Acting is a youthful profession. ~ Kirk Douglas,
35:Acting on a blue screen is awful. ~ Steve Burns,
36:Comedy is acting out optimism. ~ Robin Williams,
37:I really like acting in English. ~ Romain Duris,
38:My acting gives me my self-worth ~ Tavis Smiley,
39:Acting is always a challenge. ~ Robert Downey Jr,
40:Acting is constant exploration. ~ Paul Guilfoyle,
41:So much of motherhood is acting. ~ Emma Donoghue,
42:Acting is pretty much my whole life. ~ Carol Kane,
43:Acting is what happens on the way. ~ Mira Sorvino,
44:Do you find this...distracting? ~ Suzanne Collins,
45:I always wanted to go into acting. ~ Rupert Grint,
46:It's fun to get back to acting. ~ Debbie Reynolds,
47:Why are you acting like such a brat? ~ John Green,
48:You really must stop acting ~ John Walter Bratton,
49:Acting is a really insular thing. ~ Robert Carlyle,
50:Acting Up: The Atlanta Heiresses. ~ Catherine Mann,
51:Acting with fear is called courage. ~ Ronda Rousey,
52:Any day acting is an amazing day. ~ Kiernan Shipka,
53:How can you measure acting in inches? ~ James Dean,
54:I'd just like to carry on acting. ~ Nicholas Hoult,
55:I have actual acting scars. ~ Benedict Cumberbatch,
56:Our leaders are acting like lemmings. ~ Jack Herer,
57:Though you see nothing, he is acting. ~ Max Lucado,
58:Acting is a form of confession. ~ Tallulah Bankhead,
59:Acting should be an end in itself. ~ Chris Sarandon,
60:Acting to me is real life - I don't act. ~ Bai Ling,
61:I don't dabble, I'm good at acting. ~ Werner Herzog,
62:Acting means living, it's all I do. ~ Morgan Freeman,
63:But I'm not objective when I'm acting. ~ Laura Innes,
64:I caught the acting bug from my dad. ~ Finn Wittrock,
65:They keep on extracting the urine. ~ Terry Pratchett,
66:Acting is my calling, not my career. ~ Angela Bassett,
67:Acting's more of a business for me now. ~ Randy Quaid,
68:Before acting, know what you have to do. ~ The Mother,
69:Good acting is consistency of performance. ~ Jim Dale,
70:I didn't choose acting. It chose me. ~ Ingrid Bergman,
71:It's an acting job - acting natural. ~ Alistair Cooke,
72:Just let the wardrobe do the acting. ~ Jack Nicholson,
73:Life is a means of extracting fiction. ~ Robert Stone,
74:The worst acting is about imitation. ~ Paul Guilfoyle,
75:Three cheers for acting appropriately! ~ Rick Riordan,
76:Death Of A Salesman is a great acting job. ~ Ken Stott,
77:Once I got started acting I loved it. ~ Jack Nicholson,
78:Acting is not my language at all. ~ Mikhail Baryshnikov,
79:Acting's fun, but life's more important ~ Margot Kidder,
80:Before acting, know what you have to do. ~ ~ The Mother,
81:Every director should take an acting class. ~ Paul Feig,
82:I'm a lazy creature when I'm not acting. ~ Hayley Mills,
83:Live your life without attracting attention. ~ Epicurus,
84:Money or no money, acting is my calling. ~ Claire Danes,
85:Mr. Farrier is acting weird, ~ Gertrude Chandler Warner,
86:Music is my life - acting's just a hobby. ~ Steve Burns,
87:Music kept me sane between acting jobs. ~ Chris Carmack,
88:Saying” I Love You” and acting “selfish ~ M F Moonzajer, you find this...distracting? ~ Suzanne Collins,
90:Acting is about being real, being honest. ~ Kate Winslet,
91:Acting makes you live plenty of lives. ~ Emmanuelle Riva,
92:A lot of what acting is paying attention. ~ Nancy Reagan,
93:For me really good acting is about subtext. ~ Clive Owen,
94:I don't get acting jobs because of my looks. ~ W H Auden,
95:I go to an acting class every Sunday. ~ Paz de la Huerta,
96:I haven't actually studied acting at all. ~ Kat Dennings,
97:It's a living, breathing thing, acting. ~ Frank Langella,
98:I want to be acting until the day I die! ~ Mackenzie Foy,
99:keep me from ridin’ trail. But you’re acting ~ Zane Grey,
100:Like acting, sales works best when hidden. ~ Peter Thiel,
101:Reacting much as anyone does when ~ Richard Norton Smith,
102:There's so much crap talked about acting. ~ Ben Kingsley,
103:A career in acting, it's a learning process. ~ Nick Nolte,
104:Acting is a matter of giving away secrets. ~ Ellen Barkin,
105:I don't love acting; I love chocolate. ~ Elizabeth Taylor,
106:I was 18 when I got my first acting job. ~ Jaime Winstone,
107:I was kind of scared of failing at acting. ~ James Franco,
108:Reacting is automatic, but thinking is not. ~ David Allen,
109:Acting is an empty and useless profession. ~ Marlon Brando,
110:Bad acting is the ultimate inconsideration. ~ Debra Winger,
111:­Do back exercises. Pain is distracting. ~ Margaret Atwood,
112:Each song, you're telling a story and acting. ~ Patti Page,
113:I won't say I've closed the door on acting. ~ Glen Hansard,
114:The ultimate acting is to destroy yourself. ~ Klaus Kinski,
115:Acting attracts shy people and show-offs. ~ Penelope Wilton,
116:Acting is everybody's favorite second job. ~ Jack Nicholson,
117:Faith is acting like God is telling the truth. ~ Tony Evans,
118:I feel like my home is stage acting. ~ Phoebe Waller Bridge,
119:I kind of fell into acting.I was very lucky. ~ Mark Goddard,
120:I've never worked with an acting coach, no. ~ Ewan McGregor,
121:Maturity is acting your age instead of your urge. ~ Unknown,
122:My psychosis was acting completely crazy. ~ W Bruce Cameron,
123:Perfect specimens for an exacting science... ~ D E Meredith,
124:To me acting and singing are worlds apart. ~ Emmylou Harris,
125:Well, I'm never happier than when I'm acting. ~ Jason Biggs,
126:Acting's not therapy, but it can be therapeutic. ~ Josh Peck,
127:Between the acting of a dreadful thing ~ William Shakespeare,
128:faith is acting as if God is telling the truth. ~ Tony Evans,
129:I don't like acting; not in front of the camera. ~ Spike Lee,
130:I got into the acting business very young. ~ James MacArthur,
131:I love acting, and doing it well matters to me. ~ Val Kilmer,
132:I'm acting with the best actors in the world. ~ Jeremy Piven,
133:I really love both acting and singing equally. ~ Brie Larson,
134:I've always been fairly confident in my acting. ~ Jason Gann,
135:I've always felt acting is a part of music. ~ Kreesha Turner,
136:I was acting my way through the whole thing. ~ Jeremy London,
137:Music is my wife and acting is my girlfriend. ~ Mark Salling,
138:Once I committed to acting, this has been it. ~ Ernie Hudson,
139:When I first started acting, I was just crap. ~ Heath Ledger,
140:you are also attracting like thoughts to you. ~ Rhonda Byrne,
141:Acting is the perfect idiot's profession. ~ Katharine Hepburn,
142:Acting is where my heart is. I love acting. ~ Fiona Gubelmann,
143:A lot of what acting is is paying attention. ~ Robert Redford,
144:Dancing came easy for me. Acting came hard. ~ Charles Durning,
145:Dark matter is love. It's the attracting force. ~ Nicola Yoon,
146:I don't think I'm proud of anything in acting. ~ Eddie Albert,
147:I enjoy acting when you really hit it right. ~ Marilyn Monroe,
148:I love to continue acting. It's my passion. ~ Britt Robertson,
149:I started acting professionally at age 19. ~ Bruce Boxleitner,
150:I think acting is getting better and better. ~ William H Macy,
151:My father was a writer and an acting teacher. ~ Noah Hathaway,
152:Reacting is automatic, but thinking is not. The ~ David Allen,
153:You can't rely on the acting to tell the story. ~ David Mamet,
154:Acting is the loneliest profession I know. ~ Joyce Carol Oates,
155:As long as the acting is good, I can appreciate it. ~ Nia Long,
156:Beauty is nature’s way of acting at a distance. ~ Denis Dutton,
157:Come on, I know bad acting when I hear it. ~ Denzel Washington,
158:God is only God when he is acting as such. ~ Gordon B Hinckley,
159:he who goes on acting with energy has a (firm) will. ~ Lao Tzu,
160:I don't know what acting is, but I enjoy it. ~ Anthony Hopkins,
161:I never plan to stop acting, I take it very seriously. ~ Drake,
162:Now my drug is writing or acting, being creative. ~ Scott Caan,
163:people like to see will smith reacting to aliens ~ Megan Boyle,
164:The foundation for film acting is stage acting. ~ James Lipton,
165:There is nothing worse than bad drunk acting. ~ Max Greenfield,
166:Wisdom consists in speaking and acting the truth. ~ Heraclitus,
167:Acting is my passion and Chelsea FC is my hobby. ~ Phil Daniels,
168:Acting? No, it is not for me. I would be terrible. ~ Kim Carnes,
169:I don't remember ever not knowing about acting. ~ Jennifer Grey,
170:I love acting. It is so much more real than life. ~ Oscar Wilde,
171:I love acting, truly my favorite people are actors. ~ Sean Penn,
172:It is not good for one's morals to see bad acting ~ Oscar Wilde,
173:Martyrdom was the price of enthusiasm for acting. ~ Bela Lugosi,
174:That's the thing about acting - you can't fake it. ~ Eve Hewson,
175:There is no overacting, only untrue acting. ~ Stellan Skarsgard,
176:Well, my brother started acting before I did. ~ Abigail Breslin,
177:Why are we acting as if we're angry. Are we angry? ~ Judy Blume,
178:You never really see me acting a fool on TV. ~ Vinny Guadagnino,
179:Acting is a way of living out one's insanity. ~ Isabelle Huppert,
180:Acting is like a Halloween mask that you put on. ~ River Phoenix,
181:Acting isn't a profession, it's a way of living. ~ Jeanne Moreau,
182:Coal mining is tough. Acting is just tedious. ~ Johnny Knoxville,
183:I did a lot of student acting when I was young. ~ Salman Rushdie,
184:I have learned that acting is not about beauty. ~ Vincent Cassel,
185:I love acting, but I want to explore other things. ~ Hank Azaria,
186:I love that there are others interacting with me. ~ Esther Hicks,
187:My heart started acting like a drunk grasshopper. ~ Wilson Rawls,
188:One of the joys about acting is researching. ~ William Sanderson,
189:That's what acting is, it's exploring conflict. ~ David Koechner,
190:The less acting you have to do, the better, I think. ~ Paul Dano,
191:Acting can be very selfish and all-consuming. ~ Alessandro Nivola,
192:Acting is a humiliating job, from start to finish. ~ Claire Danes,
193:Acting is all I know; being on a set is all I know. ~ Tyler Posey,
194:Acting is a total physical, emotional sensation. ~ Armand Assante,
195:Acting's entertainment. It's not brain surgery. ~ Anthony Hopkins,
196:Dancing and acting satisfy me in different ways. ~ Julianne Hough,
197:have a history of reacting poorly when shouted at, ~ Mackenzi Lee,
198:I detest acting because it is sheer drudgery. ~ Tallulah Bankhead,
199:I didn't want to start acting like a cartoon ~ Rachael Leigh Cook,
200:I don't honestly think people know what acting is. ~ Ben Kingsley,
201:I had to study acting to basically educate myself. ~ Boris Kodjoe,
202:I'm just some commoner trying to work in acting. ~ Sheridan Smith,
203:I'm sure acting is a deeply neurotic thing to do. ~ Ralph Fiennes,
204:I started as a director and just fell upon acting. ~ Danny Huston,
205:I think a lot of the high technology is distracting. ~ Kool Keith,
206:I think chemistry and great acting go hand-in-hand. ~ Nate Parker,
207:Yes, I was actually an acting teacher for a while. ~ Alanna Ubach,
208:Acting is an aesthetic career, which is annoying. ~ Tamsin Egerton,
209:Acting is what I've pursued since I was a child. ~ Kristanna Loken,
210:I cannot be exacting because I respect myself. ~ Franz Grillparzer,
211:I don't like acting things; I like feeling things. ~ Dougray Scott,
212:I love acting. I'm actually a very emotional actor. ~ Rachel Bloom,
213:I love playing other people's work. I love acting. ~ Eric Bogosian,
214:Instead of acting in court, I decided to act onstage. ~ Raul Julia,
215:I was so naive when I began acting, professionally. ~ Alanna Ubach,
216:Real acting is realistic no matter what the medium. ~ James Denton,
217:When you're acting on TV, you want to keep it real. ~ Ben Schwartz,
218:Acting in the movies is just like ditch-digging ~ Margaret Sullavan,
219:Acting kind of pays my bills more than music does. ~ Marla Sokoloff,
220:Acting like you don't care is not letting it go. ~ Penelope Douglas,
221:Acting takes a degree of mutual trust and respect. ~ Tom Hiddleston,
222:excavations, she had avoided interacting with ~ Christopher C Doyle,
223:I am not one of those actresses who loves acting. ~ Michael Learned,
224:I came to my mom and told her I wanted to do this[acting]. ~ Selena,
225:I don't like to intellectualize about my acting. ~ Genevieve Bujold,
226:I got my first acting role because I was a singer. ~ Christian Kane,
227:I just grew up loving acting and loving entertainment. ~ James Wolk,
228:I like to get far away from myself when I'm acting. ~ Saoirse Ronan,
229:In acting, you draw so much on your private life. ~ Emmanuelle Riva,
230:I suddenly discovered that acting made girls notice me. ~ Ted Lange,
231:I think that acting is a very humanizing profession. ~ Kevin Spacey,
232:Not everybody that’s good at acting is on television. ~ Gayle Trent,
233:The acting world is a humbling experience, I find. ~ Sharlto Copley,
234:Wishing is not acting. But willing is acting. ~ Ludwig Wittgenstein,
235:A combination of acting, lying, begging, and cheating. ~ Dave Eggers,
236:Acting without knowing takes you right off the cliff. ~ Ray Bradbury,
237:And I've been taking acting classes since I was 7. ~ Elizabeth Olsen,
238:could anyone know when an actor was true and not acting? ~ Ira Levin,
239:I always treat all the jobs I do as an acting class. ~ Kyle Chandler,
240:I definitely want to continue acting and performing. ~ Sabrina Bryan,
241:I had to keep on acting deaf if i wanted to hear at all. ~ Ken Kesey,
242:I have a lot of great distractions outside of acting. ~ Heath Ledger,
243:I love being physical and acting at the same time. ~ Jennifer Garner,
244:I'm addicted to Altoids. I call them 'acting pills.' ~ Harrison Ford,
245:I wasn't acting on passion. I was simply acting. ~ Bret Easton Ellis,
246:I wish they taught green screen acting classes. ~ Hayden Christensen,
247:We are acting by the letter; and 'the letter killeth. ~ Thomas Hardy,
248:When things aren't adding up in life, start subtracting. ~ Anonymous,
249:When you’re acting angry, it’s hard to also be scared. ~ Teddy Wayne,
250:Acting is like letting your pants down; you're exposed. ~ Paul Newman,
251:Acting without thinking is like shooting without aiming. ~ B C Forbes,
252:Bored by safety, the lover grows jealous and exacting. ~ Mason Cooley,
253:Directing is much more satisfying to me than acting. ~ George Clooney,
254:I am an actress and acting is my passion... period! ~ Christine Lahti,
255:I apologize from distracting you from reading my books. ~ Jeff Strand,
256:I be goofy, kinda funny. Acting stupid but they love me. ~ Mac Miller,
257:I came to acting quite late. I tried not to be an actor. ~ Tom Cullen,
258:I don't think I really have a talent for movie acting. ~ Alec Baldwin,
259:I found my interest lapse in both acting and racing. ~ Lillie Langtry,
260:If you took acting away from me, I'd stop breathing. ~ Ingrid Bergman,
261:If you want to work on your acting, work on yourself. ~ Anton Chekhov,
262:In 2003, I had the pleasure of acting in three films. ~ Janine Turner,
263:It was always acting, singing and dancing that I loved. ~ Linda Lavin,
264:My first acting role as a kid was on Freaks and Geeks. ~ Lizzy Caplan,
265:Sometimes I think of movie acting as advanced pretend. ~ Jeff Bridges,
266:Stop acting so small. You are the universe in ecstatic motion. ~ Rumi,
267:Television is face acting, and film is eye acting. ~ Dominic Monaghan,
268:The art of acting is to be other than what you are. ~ Whoopi Goldberg,
269:Theater to me is acting but it's more real on film. ~ Ted Shackelford,
270:The Monkees changed my life but ruined my acting career. ~ Davy Jones,
271:What drew me to acting in the first place was disguise. ~ Antony Sher,
272:When we overthink, we stop acting boldly and hide behind ~ Mandy Hale,
273:Acting is an animal thing, not an intellectual thing. ~ Clint Eastwood,
274:Acting is experience with something sweet behind it. ~ Humphrey Bogart,
275:Acting is the most demanding, painful job in the world. ~ Arthur Smith,
276:Acting is the use of human experience with talent added. ~ Ruth Gordon,
277:Acting on even a twig of faith allows God to grow it. ~ Henry B Eyring,
278:Acting out rather than speaking out became a pattern. ~ Harriet Lerner,
279:By acting like a man in love, he became a man in love again. ~ Various,
280:Even my life's not normal because I'm acting, right? ~ Natalie Portman,
281:I love the creative end of acting. But I hate fame. ~ Evangeline Lilly,
282:Nipple erection on command—now that’s method acting. Oh, ~ Jim Butcher,
283:Nobody is more truthful when he's acting than De Niro. ~ Billy Crystal,
284:Sometimes distance was easier than acting, or explaining. ~ Laura Kaye,
285:Virtue is the habit of acting according to wisdom. ~ Gottfried Leibniz,
286:You honor yourself by acting with dignity and composure. ~ Allan Lokos,
287:I didn't go to film school, I went to acting school. ~ Charles S Dutton,
288:I find it scary to sing - scarier than acting actually. ~ Rashida Jones,
289:I guess I'm just a normal kid apart from the acting. ~ Freddie Highmore,
290:I love acting because it's empowering. It empowers me. ~ Bryan Cranston,
291:I'm not giving up acting, I'm definitely not going to stop ~ Shane West,
292:I started acting before that when I was about 13 or 14. ~ Stephen Dorff,
293:I've done a little directing, but I love acting more. ~ Danica McKellar,
294:I wanted to flog myself for reacting this way to him. ~ Nicole Williams,
295:John Brooke is acting dreadfully, and Meg likes it! ~ Louisa May Alcott,
296:What I began by reading, I must finish by acting. ~ Henry David Thoreau,
297:what we think rather than reacting to our emotions. ~ Robert T Kiyosaki,
298:You’ll learn how to stop reacting and start responding. ~ Ryder Carroll,
299:Acting is what I do. It's not what I solely define myself as. ~ Meg Ryan,
300:All that celebrity stuff isn't me. It's just not acting. ~ Michelle Ryan,
301:Being pro-life doesn't save babies, acting pro-life does. ~ Dennis Green,
302:Half of the acting I do is actually done by the hair. ~ Steven Van Zandt,
303:I believe acting truly is harnessing the power of belief. ~ Heath Ledger,
304:I dropped out of school and I never took acting classes. ~ Alice Englert,
305:I got this to say. You're acting like a crowd of kids. ~ William Golding,
306:I love to sing more than anything - more than acting, even. ~ Pam Dawber,
307:It’s never overreacting to ask for what you want and need. ~ Amy Poehler,
308:The whole of my acting career is a bit of a mystery to me. ~ Antony Sher,
309:Acting and modeling have nothing to do with each other. ~ Elle Macpherson,
310:Acting is about acting, not about being a movie star. ~ Tyler Christopher,
311:Acting touches nerves you have absolutely no control over. ~ Alan Rickman,
312:A lot of child actors keep acting for the wrong reasons. ~ Nicholas Hoult,
313:A shower would minimise the risk of contracting the disease. ~ Jacob Zuma,
314:Coincidence is your Higher Power acting with anonymity. ~ James Lee Burke,
315:Door-to-door contacting ~ The Church of Jesus Christ of Latter day Saints,
316:He likes to surprise me by acting human from time to time. ~ Karina Halle,
317:I am not a child, Christian.”
“Well, stop acting like one. ~ E L James,
318:I feel like writing songs is cheating on acting. It's weird. ~ Ester Dean,
319:I got this to say. you are acting like a crowd of kids. ~ William Golding,
320:I love acting but I also love writing, especially comedy. ~ Sally Hawkins,
321:In the world of acting, many are thin but few are talented. ~ Roger Ebert,
322:Kids are a great excuse for you to stop acting like one. ~ Michael Madsen,
323:Love is a general emotion. Marriage is exactingly specific. ~ Jane Smiley,
324:Man was born for two things--thinking and acting. ~ Marcus Tullius Cicero,
325:My acting career helped pull me through the rough times. ~ Shirley Knight,
326:My acting wasn't the best. But damn, my ass looked tight. ~ Anne Hathaway,
327:Quit acting like a wolf, and feel the shepherd's love filling you. ~ Rumi,
328:The beaten path can be a busy and distracting place. ~ Richard Brookhiser,
329:The company began attracting influential new investors. ~ Walter Isaacson,
330:The government gave me enough money to go to acting school. ~ Tony Curtis,
331:You’re acting like a little kid,” Carrie said, slapping ~ Debbie Macomber,
332:Acting for me was the gospel, the love of the spoken word. ~ Jeanne Moreau,
333:Acting is really only part of my life. I'm addicted to it. ~ Blythe Danner,
334:Acting is what I'm living and breathing on a day-to-day basis. ~ Ruby Rose,
335:Acting's not my whole life. My children definitely come first. ~ Meg Tilly,
336:Acting was something I wanted to work at and put the time into. ~ Aya Cash,
337:A word does not frighten the man who, in acting feels no fear. ~ Sophocles,
338:But it is a hard, it's a hard profession teaching acting. ~ Dabney Coleman,
339:Courage is not the lack of fear. It is acting in spite of it. ~ Mark Twain,
340:I don't have the passion for acting that actors might have. ~ Jemima Kirke,
341:If I'm not good at acting, I'm not good at anything else. ~ Cate Blanchett,
342:I haven't really focused so much on getting acting work. ~ Charlene Tilton,
343:I like acting; I like being lost in the creative process. ~ Ellar Coltrane,
344:I like to say that I didn't choose acting - acting chose me. ~ Ving Rhames,
345:I never thought I'd be acting. It's very accidental for me. ~ Reeve Carney,
346:I play guitar and sing when I'm not busy with school and acting. ~ Kaitlyn,
347:It always surprised me that I was getting acting work. ~ Mary Lynn Rajskub,
348:I think if you're half-hearted you shouldn't go into acting. ~ Jane Badler,
349:It's great to have an acting job in the age of Reality TV. ~ Lauren Graham,
350:Kids need love the most when they're acting most unlovable. ~ Erma Bombeck,
351:Life does not consist in thinking, it consists in acting. ~ Woodrow Wilson,
352:Playing a superhero was an acting challenge for me. It was fun. ~ Masi Oka,
353:Poetry has, in a way, been my bridge to my acting career. ~ Omari Hardwick,
354:The boundary between real life and acting is hard to find. ~ James Mangold,
355:There's nothing more boring than actors talking about acting. ~ James Caan,
356:The terrible thing about acting is the stops and starts. ~ Anjelica Huston,
357:Tom's Cabin, and she spent many hours acting out ~ Frances Hodgson Burnett,
358:We acquire a particular quality by acting in a particular way. ~ Aristotle,
359:Acting in films hasn't changed me. I feel exactly the same ~ Shelley Duvall,
360:Acting isn't a side thing - you have to live and breathe it. ~ Bella Thorne,
361:Almost all political campaigns involve falsity and playacting. ~ Rich Lowry,
362:As long as I'm acting and doing what I love, I'll be happy. ~ Matthew Lewis,
363:For 50 years, acting was the reason I got up in the morning. ~ Jack Klugman,
364:I don't think I have one iota of cynicism about acting. ~ Donald Sutherland,
365:Interacting with fans has become one of my favorite things. ~ Jade Hassoune,
366:I started acting, almost on a whim to help my music career. ~ Lance Reddick,
367:Movie magic is movie magic and acting magic is acting magic. ~ Ben Kingsley,
368:To me acting originally became an extension of game playing. ~ Hugo Weaving,
369:What our profession is all about is interacting with people. ~ Lorin Maazel,
370:acting is a wild ride, shared in the company of other actors. ~ Diane Keaton,
371:Acting is not just something I love but a part of who I am. ~ Jonathan Keltz,
372:Balancing school, acting, and a social life can be difficult. ~ Emily Osment,
373:But it's hard to sustain a successful acting career today. ~ James MacArthur,
374:Everything, I think, about acting is based on imagination. ~ Christina Ricci,
375:Every truth is self-acting and possesses inherent strength. ~ Mahatma Gandhi,
376:I got into acting to get my foot in the door for film-making. ~ Logan Lerman,
377:I hold theatre acting in such high esteem that it scares me. ~ Kate Bosworth,
378:I loved acting. I didn’t particularly like being a movie star. ~ Grace Kelly,
379:I never did go back to acting class. I was too busy working. ~ Kirstie Alley,
380:I never really wanted to write and wanted to focus on acting. ~ Abby Elliott,
381:I was always going to be a dancer - I drifted into acting. ~ Francesca Annis,
382:I was at an acting academy for seven years prior to the trial. ~ Kato Kaelin,
383:I will learn to listen deeply without judging or reacting. ~ Thich Nhat Hanh,
384:Remember that you are a magnet, attracting everything to you. ~ Rhonda Byrne,
385:That's what acting is. You're pretending to be someone else. ~ Saoirse Ronan,
386:That's why I enjoy acting: getting in the mind of someone else. ~ Luke Mably,
387:The best way of successfully acting a part is to be it. ~ Arthur Conan Doyle,
388:There is work, and there is pleasure, Acting is pleasure. ~ Sofia Vassilieva,
389:Whatever is going on in your mind is what you are attracting. ~ Rhonda Byrne,
390:What's important about an actor is his acting, not his life. ~ Vincent Price,
391:Acting requires risk, and that's what feeling vulnerable is. ~ Allison Holker,
392:Any good marriage involves a certain amount of play-acting. ~ Margaret Millar,
393:Being Michael Jordan means acting the same as I always have. ~ Michael Jordan,
394:Even though I hate acting, I love doing videos for my songs. ~ Kelly Clarkson,
395:Good acting comes from finding the essence of a character. ~ John Larroquette,
396:I fell completely in love with acting. I guess I was bitten. ~ Jennifer Grant,
397:If I weren't acting I'd be a very unhappy, unfulfilled woman. ~ Michael Hyatt,
398:If you don't act on life, life has a habit of acting on you. ~ Robin S Sharma,
399:I love sports - if I'm not acting, I'm probably doing sports. ~ Gabriel Basso,
400:I've always loved subtle acting, and that's what I got to do. ~ Kay Panabaker,
401:Ive had plenty of lessons about film acting and theatre acting. ~ John Boyega,
402:Real inspired acting is never DOING, it is always HAPPENING ~ Michael Chekhov,
403:What's the difference between tough love and acting like a jerk? ~ Ricki Lake,
404:With a recent birthday, I've been acting now for twenty years. ~ Thayer David,
405:Acting is like an addiction - once you start, you can't stop. ~ Liev Schreiber,
406:Acting is the ability to keep an audience from coughing. ~ Jean Louis Barrault,
407:A lot of acting requires you to be a charming version of yourself. ~ Matt Ross,
408:At the centre of nonviolence is a force which is self-acting. ~ Mahatma Gandhi,
409:Distracting thoughts are like the enemy in the fortress. ~ Sri Ramana Maharshi,
410:[His acting] remains forever fixed in a time that never dates. ~ Vincent Canby,
411:I always distrust the word art when it is applied to acting. ~ Anthony Hopkins,
412:I know what I love about acting - and it's the creative process ~ William Hurt,
413:I love acting, but I don't know if I'll ever get used to it. ~ Vanessa Hudgens,
414:I'm leaving town cause my children are acting too much like me. ~ Richard Kind,
415:I never was disillusioned with acting because I love acting. ~ Woody Harrelson,
416:I think personal growth has much to do with acting ability. ~ Beverly D Angelo,
417:My parents never pressured me except to advise me against acting. ~ Emilia Fox,
418:The climb will go. Get rid of the rope. It's only distracting you. ~ Jeff Lowe,
419:Your past is not your past if it's still impacting your present. ~ Pete Wilson,
420:Acting can be a really silly thing. It's like playing dress-up. ~ Paul Giamatti,
421:Acting forces me to socialise, which is good for me, I think. ~ Jesse Eisenberg,
422:Acting is easier and smoother than singing - it's less drama. ~ Beyonce Knowles,
423:Acting makes me feel broke again, it makes me feel unaccomplished. ~ Ester Dean,
424:A lot of my work is a matter of reacting to surprises in life. ~ Alexander Wang,
425:everyone is acting a part all the time, knowingly or unknowingly. ~ R K Narayan,
426:God’s wrath is his righteousness reacting against unrighteousness. ~ J I Packer,
427:He seems to be attracting religions the way a dog attracts fleas. ~ Yann Martel,
428:I'd done some acting stuff when I was younger, around age nine. ~ Samuel Larsen,
429:I don't listen to music when I write - I find it distracting. ~ Khaled Hosseini,
430:I grew up around acting, but it was never thought of as a career. ~ Troy Garity,
431:I love acting and I love it in all its different manifestations. ~ Mark Ruffalo,
432:In a work capacity I'm only interested in acting and producing ~ Charlie Hunnam,
433:In Hungary, acting is a profession. In America, it is a decision. ~ Bela Lugosi,
434:I prefer to be flippant about acting, just in case I'm rubbish. ~ Tom Hollander,
435:I probably wouldn't be acting if I didn't grow up in Hollywood. ~ Rashida Jones,
436:Making films is no longer a way of acting, it is a way of life. ~ Jeanne Moreau,
437:My family thought the fascination with acting was just another fad. ~ Sean Bean,
438:Nonviolence is a universal law acting under all circumstances. ~ Mahatma Gandhi,
439:One man interacting creatively with others can move the world. ~ John W Gardner,
440:Stop acting so small, you are as big as the universe!!!!!!!! ~ Stephen Richards,
441:The art of acting consists in keeping people from coughing. ~ Benjamin Franklin,
442:The well-timed question is more impacting than an answer. ~ Mary Anne Radmacher,
443:We're not going to apologize for acting like a good football team. ~ Joe Flacco,
444:Acting is a plum gig, and then animation is an even more plum gig. ~ Aziz Ansari,
445:Acting is just a way of making a living, the family is life. ~ Denzel Washington,
446:Acting is not a state of being ... but a state of appearing to be. ~ Noel Coward,
447:Acting is the greatest answer to my loneliness that I have found. ~ Claire Danes,
448:As for acting, I took drama lessons when I was in high school. ~ Megan Gallagher,
449:Finding and acting on Black Swans mandates a shift in your mindset. ~ Chris Voss,
450:I entered this career having no background or connection to acting. ~ Demi Moore,
451:I learned a lot about acting from the people I worked with. ~ Vincent Kartheiser,
452:Incidentally, I'm still looking for acting work, my first love. ~ Shelley Berman,
453:I was equally in love with singing and acting from an early age. ~ Minnie Driver,
454:There's no doubt that I owe a lot to my training of stage acting. ~ Denis Lavant,
455:We cannot sense without acting and we cannot act without sensing. ~ Thomas Hanna,
456:Acting is the most brotherly and sisterly profession in the world. ~ Cyril Cusack,
457:Acting never crossed my mind for a moment when I was growing up. ~ Tommy Flanagan,
458:America is always attracting people, from all over the earth. ~ John Hickenlooper,
459:And your past is not your past if it’s still impacting your present ~ Pete Wilson,
460:Bit parts in Mediocre TV shows won't develop your acting chops. ~ Stephen Collins,
461:Everybody who is an actor has been acting since they were three. ~ Mia Wasikowska,
462:Having the urge to write is one thing; acting on it is another. ~ Roy Peter Clark,
463:I enjoyed acting and marveled that one could get paid for doing it. ~ Norman Fell,
464:If you want to be treated like adults then start acting like them. ~ Michael Cera,
465:I love acting, but it's much more fun taking the kids to the zoo. ~ Nicole Kidman,
466:I'm not as focused on my acting career as I have been in the past. ~ Harry Hamlin,
467:I see myself as a comic but the acting helps sell tickets for gigs. ~ Alan Davies,
468:I set a good example with my way of being, eating, acting, speaking. ~ A J McLean,
469:I think there's something to be said for being physical in acting. ~ Crystal Reed,
470:I took acting lessons when I was 19, 20, and I had my writing. ~ Michael Ironside,
471:it's not about being fearless, it's about acting in spite of fear ~ Veronica Roth,
472:I've always said that acting found me. I didn't really find it. ~ Macaulay Culkin,
473:Most of us don't spend any time knowing ourselves. We just keep reacting. ~ Jewel,
474:Politics and acting are very closely tied. The job is to convince. ~ Kevin Spacey,
475:They were with their mother, and so they were acting like children. ~ Emma Straub,
476:You start acting in spite of your neuroses, not because of them. ~ Frank Langella,
477:Acting is like sex. You should just do it and not talk about it. ~ Joanne Woodward,
478:Acting isn't a game of "pretend." It's an exercise in being real. ~ Sidney Poitier,
479:Acting isn't a singular profession, it is a collaborate profession. ~ Edie McClurg,
480:Acting like you don’t care is a whole lot easier when you don’t care ~ Ally Carter,
481:Being such a big band is never a problem but it can be distracting. ~ Chris Martin,
482:Eventually writing became more interesting to me than acting. ~ Sylvester Stallone,
483:If I do three movies in a year, I don't feel like acting ever again. ~ Ethan Hawke,
484:If the acting don't work out, I'll have a future in construction. ~ Anthony Mackie,
485:I have done hard jobs in the past, and acting isn't one of them. ~ Graham McTavish,
486:I'm not sure that acting is something for a grown man to be doing. ~ Steve McQueen,
487:I took acting classes in my senior year in college and I loved it. ~ Adepero Oduye,
488:It's not that I'm retired, I just no longer accept acting work. ~ Jamie Lee Curtis,
489:I want to go to college, and I want to keep acting and singing. ~ Miranda Cosgrove,
490:I wasn't really serious about acting - I was serious about baseball ~ Kurt Russell,
491:One good thing about acting in film is that it's good therapy. ~ Denzel Washington,
492:sin is always acting, always conceiving, always seducing and tempting. ~ John Owen,
493:So from an actor's perspective, you really have no idea how you're acting. ~ Ice T,
494:The choice is between acting with energy or losing by default. ~ George C Marshall,
495:There seems to be a weird ceiling to being a stand-up as far as acting. ~ Jay Mohr,
496:We know it well that none of us acting alone can achieve success. ~ Nelson Mandela,
497:When I'm not involved in an acting job I try to run 10 miles a day. ~ Joan Van Ark,
498:When you start acting as a child, you grow up ahead of your movies. ~ Hayley Mills,
499:Why are you fighting like this? You're acting like Reece and Ridley. ~ Kami Garcia,
500:Acting I'll do forever, but I want to produce and stuff as well. ~ Michael B Jordan,

--- IN CHAPTERS (in Dictionaries, in Quotes, in Chapters)


   18 Occultism
   16 Yoga
   14 Philosophy
   9 Integral Yoga
   5 Hinduism
   3 Christianity
   1 Kabbalah
   1 Integral Theory

   64 Sri Aurobindo
   18 Aleister Crowley
   12 The Mother
   10 Swami Krishnananda
   10 Aldous Huxley
   6 Swami Vivekananda
   5 Satprem
   4 Thubten Chodron
   4 Friedrich Nietzsche
   3 Sri Ramana Maharshi
   3 Sri Ramakrishna
   2 Swami Sivananda Saraswati
   2 Saint Teresa of Avila
   2 Saint Augustine of Hippo
   2 Nolini Kanta Gupta
   2 Carl Jung

   40 The Synthesis Of Yoga
   30 The Life Divine
   17 Essays On The Gita
   14 Magick Without Tears
   12 Letters On Yoga I
   11 The Mothers Agenda
   10 The Study and Practice of Yoga
   10 The Perennial Philosophy
   9 Essays In Philosophy And Yoga
   8 The Mother With Letters On The Mother
   7 Talks
   6 Savitri
   6 Letters On Yoga II
   5 The Secret Doctrine
   5 The Gospel of Sri Ramakrishna
   5 Sri Aurobindo or the Adventure of Consciousness
   5 Raja-Yoga
   5 Liber ABA
   5 Letters On Yoga III
   5 Essays Divine And Human
   4 Twilight of the Idols
   4 How to Free Your Mind - Tara the Liberator
   3 The Confessions of Saint Augustine
   3 The 7 Habits of Highly Effective People
   3 Sex Ecology Spirituality
   3 Poetics
   3 Isha Upanishad
   3 Agenda Vol 1
   2 Words Of The Mother II
   2 Walden
   2 Theosophy
   2 The Integral Yoga
   2 The Blue Cliff Records
   2 Talks With Sri Aurobindo
   2 Knowledge of the Higher Worlds
   2 God Exists
   2 Dark Night of the Soul
   2 Collected Poems
   2 Aion

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet Acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
   centers of concentration of forces, each with a different quality and nature and each Acting according to its own special mode - is still a mere conception, and the body does not understand very well, for it is still very far from the realization, and the body can really understand only when it is on the point of being able to do.

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Conditions of the Synthesis
   and the Individual. If the individual and Nature are left to themselves, the one is bound to the other and unable to exceed appreciably her lingering march. Something transcendent is needed, free from her and greater, which will act upon us and her, attrActing us upward to Itself and securing from her by good grace or by force her consent to the individual ascension.
  The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capacity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exActing terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extrActing the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  But for this ... only like can know like. Only the Supramental Consciousness in an individual can perceive the Supramental Acting in the earth atmosphere. Those who, for whatever reason, have developed this perception can see it. But those who are not even remotely conscious of their inner beings, who would be quite at a loss to say what their souls look like, are certainly not ready to perceive the difference in the earth atmosphere. They still have quite a way to go for that. Because, for those whose consciousness is more or less exclusively centered in the outer being - mental, vital and physical - things need to have an absurd or unexpected appearance to be noticeable. And then they call it a miracle.

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  The other day you told me that in order to know things, you plug into the subtle plane, and there it all unrolls as on a tape recorder. How does this work, exactly?
  There is a whole gradation of planes of consciousness, from the physical consciousness to my radiant consciousness at the very highest level, that which knows the Will of the Supreme. I keep all these planes of consciousness in front of me, working simultaneously, coordinatedly, and I am Acting on each plane, gathering the information proper to each plane, so as to have the integral truth of things. Thus, when I have a decision to make in regard to one of you, I plug into you directly from that level of the supreme consciousness which sees the deep truth of your being. But at the same time, my decision is shaped, as it were, by the information given to me by the other planes of consciousness and particularly by the physical consciousness, which acts as a recorder.

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    Descended from its unattainable realms
    In her attrActing advent's luminous wake,
    The white-fire dragon-bird of endless bliss

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
    It is within, below, without, above.
    Acting upon this visible Nature's scheme
    It wakens our earth-matter's heavy doze

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  This was the play of the bright gods of Thought.
  AttrActing into time the timeless Light,
  Imprisoning eternity in the hours,

03.01_-_The_Evolution_of_Consciousness, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Consciousness is a reality inherent in existence. It is there even when it is not active on the surface, but silent and immobile; it is there even when it is invisible on the surface, not reActing on outward things or sensible to them, but withdrawn and either active or inactive within; it is there even when it seems to us to be quite absent and the being to our view unconscious and inanimate.

03.02_-_The_Gradations_of_Consciousness_The_Gradation_of_Planes, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  If we regard the gradation of worlds or planes as a whole, we see them as a great connected complex movement; the higher precipitate their influences on the lower, the lower react to the higher and develop or manifest in themselves within their own formula something that corresponds to the superior power and its action. The material world has evolved life in obedience to a pressure from the vital plane, mind in obedience to a pressure from the mental plane. It is now trying to evolve supermind in obedience to a pressure from the supramental plane. In more detail, particular forces, movements, powers, beings of a higher world can throw themselves on the lower to establish appropriate and corresponding forms which will connect them with the material domain and, as it were, reproduce or project their action here. And each thing created here has, supporting it, subtler envelopes or forms of itself which make it subsist and connect it with forces Acting from above. Man, for instance, has, besides his gross physical body, subtler sheaths or bodies by which he lives behind the veil in direct connection with supraphysical planes of consciousness and can be influenced by their powers, movements and beings. What takes place in life has always behind it preexistent movements and forms in the occult vital planes; what takes place in mind presupposes preexistent movements and forms in the occult mental planes. That is an aspect of things which becomes more and more evident, insistent and important, the more we progress in a dynamic Yoga.

06.01_-_The_Word_of_Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  A secret Spirit drew its mighty breath
  ContrActing and expanding this huge world
  In its formidable circuit through the Void;

07.05_-_The_Finding_of_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  We who must fill the role of the universe
  Acting itself out in a slight human shape
  And on our shoulders carry the struggling world.

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  I curved the vacant ether into Space;
  A huge expanding and contrActing Breath
  Harboured the fires of the universe:

1.007_-_Initial_Steps_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Discipline, at least from the spiritual point of view, is a voluntary, dedicated attitude adopted by me, you or anyone, which is deliberately undergone like a medical treatment for the purpose of gaining true health. The initial stage, called the physical posture for the purpose of meditation, is very important, and its importance will be realised if we actually try to sit for a protracted period. How many of you can sit for an hour or two without jerks and shakes and agitations felt in your body? There will be uneasiness in the mind even at the very commencement of this practice. Suppose you are told, "Now sit for two hours and do not get up." The moment I say this you will feel a sense of uneasiness. "Oh, he is asking us not to get up for two hours; it is better to go away now itself. We don't want to sit here." The mind is restless because of being asked to do something to which it has not been accustomed and which it cannot regard as its normal activity. The normalcy which the mind feels is really a kind of chaos; it is not a real normalcy. We are accustomed to chaotic activity. We never stick to time; we never stick to principle; we never stick to any kind of method either in our speaking, or thinking, or Acting. We are used to such a kind of life. We get up at any time; we eat at any time; we walk at any time; and, at any time, any work that we do is done in any manner whatsoever, which is the usual habit of the mind that is marked by an absolute absence of punctuality. Now we are telling such a mind that things cannot remain so. There must be a system in every bit of its activity, right from its physical level.

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  4. Quite right, dear lady, about your incarnation memories Acting as a "Guide to the Way Back." Of course, if you "missed an Egyptian Incarnation," you would not be so likely to be a little Martha, worried "about much serving." Don't get surfeited with knowledge, above all things; it is so very fascinating, so dreadfully easy; and the danger of becoming a pedant "Deuce take all your pedants! say I." Don't "dry-rot at ease 'till the Judgment Day."
  About AA, etc.: your resolution is noble, but there is a letter ready for you which deals with what is really a legitimate enquiry; necessary, too, with so many hordes of "Hidden Masters" and "Mahatmas" and so on scurrying all over the floor in the hope of distrActing attention from the inanities of their trusted henchmen.

1.013_-_Defence_Mechanisms_of_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  All of these are inside the body not in the sense of pebbles in a bottle, but inseparably permeating everything that is in the body, or that is the body. We cannot separate the intellect, the mind, the senses, the prana, the body, etc. One is involved in the other, so it looks like a compound that has been created by these elements. For some purposes they look like different functions, but for other purposes they look as if they are a single force, Acting in different ways. So, self-control would mean a judicious control exercised over every function inside, including the physical functions, the function of the prana, the senses, the mind and the intellect. All of these have to be harnessed in a given direction.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Some of you, we all know, are poor, find it hard to live, are sometimes, as it were, gasping for breath. I have no doubt that some of you who read this book are unable to pay for all the dinners which you have actually eaten, or for the coats and shoes which are fast wearing or are already worn out, and have come to this page to spend borrowed or stolen time, robbing your creditors of an hour. It is very evident what mean and sneaking lives many of you live, for my sight has been whetted by experience; always on the limits, trying to get into business and trying to get out of debt, a very ancient slough, called by the Latins _s alienum_, anothers brass, for some of their coins were made of brass; still living, and dying, and buried by this others brass; always promising to pay, promising to pay, tomorrow, and dying today, insolvent; seeking to curry favor, to get custom, by how many modes, only not state-prison offences; lying, flattering, voting, contrActing yourselves into a nutshell of civility or dilating into an atmosphere of thin and vaporous generosity, that you may persuade your neighbor to let you make his shoes, or his hat, or his coat, or his carriage, or import his groceries for him; making yourselves sick, that you may lay up something against a sick day, something to be tucked away in an old chest, or in a stocking behind the plastering, or, more safely, in the brick bank; no matter where, no matter how much or how little.
  As with our colleges, so with a hundred modern improvements; there is an illusion about them; there is not always a positive advance. The devil goes on exActing compound interest to the last for his early share and numerous succeeding investments in them. Our inventions are wont to be pretty toys, which distract our attention from serious things. They are but improved means to an unimproved end, an end which it was already but too easy to arrive at; as railroads lead to Boston or New York. We are in great haste to construct a magnetic telegraph from Maine to Texas; but Maine and Texas, it may be, have nothing important to communicate. Either is in such a predicament as the man who was earnest to be introduced to a distinguished deaf woman, but when he was presented, and one end of her ear trumpet was put into his hand, had nothing to say. As if the main object were to talk fast and not to talk sensibly. We are eager to tunnel under the Atlantic and bring the old world some weeks nearer to the new; but perchance the first news that will leak through into the broad, flapping American ear will be that the Princess Adelaide has the whooping cough. After all, the man whose horse trots a mile in a minute does not carry the most important messages; he is not an evangelist, nor does he come round eating locusts and wild honey. I doubt if Flying Childers ever carried a peck of corn to mill.

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  If we do not develop within ourselves this deeply rooted feeling that there is something higher than ourselves, we shall never find the strength to evolve to something higher. The initiate has only acquired the strength to lift his head to the heights of knowledge by guiding his heart to the depths of veneration and devotion. The heights of the spirit can only be climbed by passing through the portals of humility. You can only acquire right knowledge when you have learnt to esteem it. Man has certainly the right to turn his eyes to the light, but he must first acquire this right. There are laws in the spiritual life, as in the physical life. Rub a glass rod with an appropriate material and it will become electric, that is, it will receive the power of attrActing small bodies. This is in keeping with a law of nature. It is known to all who have learnt a little physics. Similarly, acquaintance with the first principles of spiritual science shows that every
   p. 8

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  16:But still, in the practical development, each of the three stages has its necessity and utility and must be given its time or its place. It will not do, it cannot be safe or effective to begin with the last and highest alone. It would not be the right course, either, to leap prematurely from one to another. For even if from the beginning we recognise in mind and heart the Supreme, there are elements of the nature which long prevent the recognition from becoming realisation. But without realisation our mental belief cannot become a dynamic reality; it is still only a figure of knowledge, not a living truth, an idea, not yet a power. And even if realisation has begun, it may be dangerous to imagine or to assume too soon that we are altogether in the hands of the Supreme or are Acting as his instrument. That assumption may introduce a calamitous falsity; it may produce a helpless inertia or, magnifying the movements of the ego with the Divine Name, it may disastrously distort and ruin the whole course of the Yoga. There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
  20:The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection. It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in. the relative and attrActing it, as one's highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his -- or her -- numerous forms and names or as the ideal which the mind conceives. In the end we perceive that he is all and more than all these things together- The mind's door of entry to the conception of him must necessarily vary according to the past evolution and the present nature.
  21:This inner Guide is often veiled at first by the very intensity of our personal effort and by the ego's preoccupation with itself and its aims. As we gain in clarity and the turmoil of egoistic effort gives place to a calmer self-knowledge, we recognise the source of the growing light within us. We recognise it retrospectively as we realise how all our obscure and conflicting movements have been determined towards an end that we only now begin to perceive, how even before our entrance into the path of the Yoga the evolution of our life has been designedly led towards its turning point. For now we begin to understand the sense of our struggles and efforts, successes and failures. At last we are able to seize the meaning of our ordeals and sufferings and can appreciate the help that was given us by all that hurt and resisted and the utility of our very falls and stumblings. We recognise this divine leading afterwards, not retrospectively but immediately, in the moulding of our thoughts by a transcendent Seer, of our will and actions by an all-embracing Power, of our emotional life by an all-attrActing and all-assimilating Bliss and Love. We recognise it too in a more personal relation that from the first touched us or at the last seizes us; we feel the eternal presence of a supreme Master, Friend, Lover, Teacher. We recognise it in the essence of our being as that develops into likeness and oneness with a greater and wider existence; for we perceive that this miraculous development is not the result of our own efforts; an eternal Perfection is moulding us into its own image. One who is the Lord or Ishwara of the Yogic philosophies, the Guide in the conscious being (caitya guru or antaryamin), the Absolute of the thinker, the Unknowable of the Agnostic, the universal Force of the materialist, the supreme Soul and the supreme shakti, the One who is differently named and imaged by the religions, is the Master of our Yoga.

1.01_-_The_Science_of_Living, #On Education, #The Mother, #Integral Yoga
  set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most
  difficult part to discipline in the human being. It is a long and exActing labour requiring great patience and
  perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for

1.01_-_Who_is_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  help us. Due to her altruistic intention, Tara can appear in these realms without being adversely affected by the environment. She doesnt shy away from
  suffering but faces it fearlessly and compassionately, thereby counterActing
  it. Her left leg is tucked in, demonstrating that she has full control over her, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  not exclude the aspect of universal and transcendent Personality
  Acting and governing the world (cf. Kena Upanishad III). Still,
  when they intend to make prominent the latter idea they more

1.028_-_Bringing_About_Whole-Souled_Dedication, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Similarly, the minds of 99.9% of the people in the world are made in such a way that while it looks as if there is a good and pious intention on one side, there is also a stultifying effect immediately following from it, due to a lack of understanding. While we are doing some good things, we are also doing correspondingly counterActing actions every day, so that the good things do not bring any result. We then complain, "I am doing so much good, but nothing comes of it." How can anything come? We are pulling up the plant every day to see the depth of the root.
  Practice, or abhyasa, is always strengthened, and has to be strengthened, by a corresponding practice that goes on simultaneously with abhyasa, and that parallel practice is the automatic withdrawal of the mind from all distrActing factors. If we are pulled in two directions with equal force, we will not be able to move even a little bit. We have had occasion to contemplate to some extent on the details of what renunciation is, and what are the various stages of vairagya which Patanjali regards as indispensable to the practice of yoga. He tells us that the practice consists in an insistent attempt on our part to fix ourselves in a single or given attitude. Tatra sthitau yatna abhysa (I.13): Abhyasa or practice is the effort to fix one's own self in a given attitude. What is this given attitude? We have to choose a particular attitude in which to fix ourselves for a protracted period; this is called practice. The attitude in which we have to fix ourselves should be such that we would tend to greater and greater stages of freedom of the soul, and a lessening and decreasing of the intensity of bondage.
  Even the rajasic prarabdha, which is a little better than that which is tamasica, does not allow us to do any practice, because it fills us with desires and distrActing characteristics and does not allow us to sit in one place. We cannot sit continuously in one posture, even for a few minutes, if the rajasic prarabdha is working very actively.

1.02_-_Meditating_on_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  with compassion, This is a sentient being who wants happiness just like me
  and doesnt want suffering. Thats all. Shes Acting that way because shes
  unhappy. She wants to be happy and mistakenly thinks that her actions will
  werent very considerate of them. Maybe we have certain bad habits of which
  were not aware and to which theyre reActing.
  Here is a summary of some of the points to think about:

1.02_-_Prana, #Liber ABA, #Aleister Crowley, #Philosophy
  Thus we see that Pranayama includes all that is true of spiritualism even. Similarly, you will find that wherever any sect or body of people is trying to search out anything occult and mystical, or hidden, what they are doing is really this Yoga, this attempt to control the Prana. You will find that wherever there is any extraordinary display of power, it is the manifestation of this Prana. Even the physical sciences can be included in Pranayama. What moves the steam engine? Prana, Acting through the steam. What are all these phenomena of electricity and so forth but Prana? What is physical science? The science of Pranayama, by external means. Prana, manifesting itself as mental power, can only be controlled by mental means. That part of Pranayama which attempts to control the physical manifestations of the Prana by physical means is called physical science, and that part which tries to control the manifestations of the Prana as mental force by mental means is called Raja-Yoga.

1.02_-_SADHANA_PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  be controlled in the germ, the root, in their fine forms, before
  even we have become conscious that they are Acting on us.
  With the vast majority of mankind the fine states of these
  able to work with anybody anywhere, without the help of any
  nervous system. When the soul is Acting through these
  channels we say a man is living and when those channels die
  aphorism, when Patanjali says that these various Samskaras
  are to be controlled by counterActing waves.

1.02_-_Shakti_and_Personal_Effort, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  1:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.
  2:In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, Acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary.
  3:The personal effort required is a triple labour of aspiration, rejection and surrender, -

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  18:Matter expresses itself eventually as a formulation of some unknown Force. Life, too, that yet unfathomed mystery, begins to reveal itself as an obscure energy of sensibility imprisoned in its material formulation; and when the dividing ignorance is cured which gives us the sense of a gulf between Life and Matter, it is difficult to suppose that Mind, Life and Matter will be found to be anything else than one Energy triply formulated, the triple world of the Vedic seers. Nor will the conception then be able to endure of a brute material Force as the mother of Mind. The Energy that creates the world can be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.
  19:What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death, expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and Time are contrActing to the vanishing-point in its works, and it strives in a hundred ways to make man the master of circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana,7 the visvamanava8 as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are the self-conception of the Divine? "That which is immortal in mortals is a God and established inwardly as an energy working out in our divine powers."9 It is this vast cosmic impulse which the modern world, without quite knowing its own aim, yet serves in all its activities and labours subconsciously to fulfil.
  20:But there is always a limit and an encumbrance, - the limit of the material field in the Knowledge, the encumbrance of the material machinery in the Power. But here also the latest trend is highly significant of a freer future. As the outposts of scientific Knowledge come more and more to be set on the borders that divide the material from the immaterial, so also the highest achievements of practical Science are those which tend to simplify and reduce to the vanishing-point the machinery by which the greatest effects are produced. Wireless telegraphy is Nature's exterior sign and pretext for a new orientation. The sensible physical means for the intermediate transmission of the physical force is removed; it is only preserved at the points of impulsion and reception. Eventually even these must disappear; for when the laws and forces of the supraphysical are studied with the right starting-point, the means will infallibly be found for Mind directly to seize on the physical energy and speed it accurately upon its errand. There, once we bring ourselves to recognise it, lie the gates that open upon the enormous vistas of the future.

1.035_-_The_Recitation_of_Mantra, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  'Samadhi' is the word used for the highest state of harmony achieved thereby. Adhi is a mental condition, and an equilibrated mental condition is samadhi - equilibrated in the utmost manner, so that every component of thought is systematically harmonised with every other component, and not one setting itself against the other or distrActing the other. So harmoniously are they knitted together that there is a uniform fabric of the mind, as it were, in respect of the object. A harmonious vibration creates a thrill in the system, which is the trick that the chanting of the mantra or pranava produces, and one can feel it when one chants pranava at least for a few minutes continuously. We will feel a subtle, creeping sensation in our system, as if ants are crawling through our nerves. We will feel a peculiar touching sensation, a titillating feeling in the beginning, which is an indication that our chanting is correct and the mind is getting concentrated.

1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  But there is a great and solacing admonition given by Sage Patanjali here in this sutra, a very beautiful phrase that says continued practice shall result in the revelation of the inner consciousness pratyakcetana adhigamah. 'Adhigamah' is a term that has many meanings. It means knowledge, or it may mean acquisition, attaining, contActing, facing, realising, entering all of these meanings are hidden in this peculiar phrase, adhigamah. Tata pratyakcetana adhigama then comes the revelation of the inner consciousness. The word 'pratyak' may be translated as inner, or the introverted one. Though this is a literal translation of the term 'pratyak', its connotation is more profound. We come in contact with, attain to, and enter into a new type of consciousness altogether, different from the one with which we have been acquainted and which we have been befriending as the sole endowment of perception and knowledge in empirical life. A new type of knowledge will be the result of this practice.

1.037_-_Preventing_the_Fall_in_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  There is a series of difficulties that follows this condition of lethargic inactivity and the slowing down of the intensity of meditation. The mind will expect only one chance to enter in, and if we give the least chance for this peculiar trait of the mind to counteract any good thing that we do, it will set up a tempest, a cyclone of counterActing work, which will prevent us from taking further steps in the practice of yoga. It will create doubts in the mind. "Oh, maybe something is seriously wrong either with the initiation that I have received, or I may not be fit for the practice. Otherwise, why have I been suffering like this for years? I have achieved nothing. I have not had the vision of God after ten years or fifteen years of meditation, and the only thing that I have is purging. I have no desire to eat anything, and I cannot sleep.

1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
  I was greatly startled and thought:
  I wonder if Mra, Acting like the Buddha,
  Is confusing me!
  Therefore I know denitely
  That it was not Mra Acting like the Buddha.
  Because I fell into a web of doubt,

1.03_-_Bloodstream_Sermon, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  hardship are created by false thinking. To understand this mind
  you have to act without Acting. Only then will you see things from
  a tathagata's perspective.

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  What is the nature of this stinking lump of selfness or personality, which has to be so passionately repented of and so completely died to, before there can be any true knowing of God in purity of spirit? The most meagre and non-committal hypodiesis is that of Hume. Mankind, he says, are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity and are in a perpetual flux and movement. An almost identical answer is given by the Buddhists, whose doctrine of anatta is the denial of any permanent soul, existing behind the flux of experience and the various psycho-physical skandhas (closely corresponding to Humes bundles), which constitute the more enduring elements of personality. Hume and the Buddhists give a sufficiently realistic description of selfness in action; but they fail to explain how or why the bundles ever became bundles. Did their constituent atoms of experience come together of their own accord? And, if so, why, or by what means, and within what kind of a non-spatial universe? To give a plausible answer to these questions in terms of anatta is so difficult that we are forced to abandon the doctrine in favour of the notion that, behind the flux and within the bundles, there exists some kind of permanent soul, by which experience is organized and which in turn makes use of that organized experience to become a particular and unique personality. This is the view of the orthodox Hinduism, from which Buddhist thought parted company, and of almost all European thought from before the time of Aristotle to the present day. But whereas most contemporary thinkers make an attempt to describe human nature in terms of a dichotomy of interActing psyche and physique, or an inseparable wholeness of these two elements within particular embothed selves, all the exponents of the Perennial Philosophy make, in one form or another, the affirmation that man is a kind of trinity composed of body, psyche and spirit. Selfness or personality is a product of the first two elements. The third element (that quidquid increatum et increabile, as Eckhart called it) is akin to, or even identical with, the divine Spirit that is the Ground of all being. Mans final end, the purpose of his existence, is to love, know and be united with the immanent and transcendent Godhead. And this identification of self with spiritual not-self can be achieved only by dying to selfness and living to spirit.

1.03_-_Reading, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Tip-Toe-Hop, a Romance of the Middle Ages, by the celebrated author of
  Tittle-Tol-Tan, to appear in monthly parts; a great rush; dont all come together. All this they read with saucer eyes, and erect and primitive curiosity, and with unwearied gizzard, whose corrugations even yet need no sharpening, just as some little four-year-old bencher his two-cent gilt-covered edition of Cinderella,without any improvement, that I can see, in the pronunciation, or accent, or emphasis, or any more skill in extrActing or inserting the moral. The result is dulness of sight, a stagnation of the vital circulations, and a general deliquium and sloughing off of all the intellectual faculties. This sort of gingerbread is baked daily and more sedulously than pure wheat or rye-and-Indian in almost every oven, and finds a surer market.

1.03_-_Some_Practical_Aspects, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 101
   to his intrinsic worth. And he does whatever must be done to meet the affront with calm and composure, and not in a spirit of anger. Of course it is not a case of simply accepting every affront, but of Acting with the same calm composure when dealing with an affront against our own person as we would if the affront were directed against another person, in whose favor we had the right to intervene. It must always be remembered that this training is not carried out in crude outward processes, but in subtle, silent alterations in the life of thought and feeling.

1.03_-_The_Human_Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Yet it is precisely this secret for which he does not ask, or at least so much of the knowledge as is necessary to lead him into a higher life, to which the divine Teacher intends to lead this disciple; for he means him to give up all dharmas except the one broad and vast rule of living consciously in the Divine and Acting from that consciousness. Therefore after testing the completeness of his revolt from the ordinary standards of conduct, he proceeds to tell him much that has to do with the state of the soul, but nothing of any outward rule of action. He must be equal in soul, abandon the desire of the fruits of work, rise above his intellectual notions of sin and virtue, live and act in
  Yoga with a mind in Samadhi, firmly fixed, that is to say, in the
  Divine alone. Arjuna is not satisfied: he wishes to know how the change to this state will affect the outward action of the man, what result it will have on his speech, his movements, his state, what difference it will make in this Acting, living human being. Krishna persists merely in enlarging upon the ideas he has already brought forward, on the soul-state behind the action, not on the action itself. It is the fixed anchoring of the intelligence in a state of desireless equality that is the one thing needed.

1.03_-_The_Manner_of_Imitation., #Poetics, #Aristotle, #Christianity
  These, then, as we said at the beginning, are the three differences which distinguish artistic imitation,--the medium, the objects, and the manner. So that from one point of view, Sophocles is an imitator of the same kind as Homer--for both imitate higher types of character; from another point of view, of the same kind as Aristophanes--for both imitate persons Acting and doing. Hence, some say, the name of 'drama' is given to such poems, as representing action. For the same reason the Dorians claim the invention both of Tragedy and Comedy. The claim to Comedy is put forward by the Megarians,--not only by those of Greece proper, who allege that it originated under their democracy, but also by the Megarians of Sicily, for the poet Epicharmus, who is much earlier than Chionides and Magnes, belonged to that country. Tragedy too is claimed by certain Dorians of the Peloponnese. In each case they appeal to the evidence of language. The outlying villages, they say, are by them called {kappa omega mu alpha iota}, by the Athenians {delta eta mu iota}: and they assume that Comedians were so named not from {kappa omega mu 'alpha zeta epsilon iota nu}, 'to revel,' but because they wandered from village to village (kappa alpha tau alpha / kappa omega mu alpha sigma), being excluded contemptuously from the city. They add also that the Dorian word for 'doing' is {delta rho alpha nu}, and the Athenian, {pi rho alpha tau tau epsilon iota nu}.

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.

1.03_-_The_Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  It has been suggested that these fourth and fifth Sephiros represent the expansive and contrActing, centripetal, and centrifugal energies between the poles of the dimensions, Acting under the will of the Logos, Chokmah.

1.03_-_The_Syzygy_-_Anima_and_Animus, #Aion, #Carl Jung, #Psychology
  ple the right way to go. But just let them try to explain to these
  people that they are Acting like a dog chasing its own tail. To
  make a person see the shortcomings of his attitude considerably

1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul, #The Castle of Crossed Destinies, #Italo Calvino, #Fiction
  Now there was still The Wheel of Fortune to interpret, one of the most complicated images in the whole tarot game. It could mean simply that fortune had turned in Faust's direction, but this explanation seemed too obvious for the alchemist's narrative style, always elliptical and allusive. On the other hand, it was legitimate to suppose that our doctor, having got possession of the diabolical secret, conceived a monstrous plan: to change into gold all that was changeable. The wheel of the Tenth Arcanum would then literally mean the toiling gears of the Great Gold Mill, the gigantic mechanism which would raise up the Metropolis of Precious Metal; and the human forms of various ages seen pushing the wheel or rotating with it were there to indicate the crowds of men who eagerly lent a hand to the project and dedicated the years of their lives to turning those wheels day and night. This interpretation failed to take into account all the details of the miniature (for example, the animalesque ears and tails that adorned some of the revolving human figures), but it was a basis for interpreting the following cards of cups and coins as the Kingdom of Abundance in which the City of Gold's inhabitants wallowed. (The rows of yellow circles perhaps evoked the gleaming domes of golden skyscrapers that flanked the streets of the Metropolis.)
  But when would the established price be collected by the Cloven ContrActing Party? The story's two final cards were already on the table, placed there by the first narrator: the Two of Swords and Temperance. At the gates of the City of Gold armed guards blocked the way to anyone who wished to enter, to prevent access to the Cloven-hooved Collector, no matter in what guise he might turn up. And even if a simple maiden, like the one in the last card, were to approach, the guards made her halt.

1.040_-_Re-Educating_the_Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  The one reality which Patanjali speaks of in his sutra ekatattva abhyasah (I.32) can be interpreted to be any kind of object, for the matter of that, provided that there is no other object attrActing our attention. Though, in a way, the universal is that which is inclusive of all particulars and, therefore, it may appear that to concentrate on the universal would be equivalent to concentrating on the background of every particular conceivable, nevertheless, the characteristic of the universal can be visualised even in a particular object. This is the significance of idol worship or the ritualistic adorations that we perform in temples and in religious fields, generally speaking.
  So we can take any object for our concentration, but be we should be sure that the thoughts are not distrActing, and that they are not so many in number as to diminish the power of thought. If we think of many things at the same time, the force of thought gets diminished due to the diversification of the channel of the movement of mental force. In dharana or concentration there is a twofold activity taking place the idea that certain notions should be entertained in the mind, and also a simultaneous idea that certain notions should not be allowed into the mind. There is a double activity going on in our minds at this time. We have a feeling inside that, "I should not allow certain thoughts inside the mind." And yet, the very idea that we should not allow certain thoughts inside the mind is itself an idea of those objects. "I should not think of my enemy," but the moment we have that idea, we have already thought of the enemy. So even the idea to repel an extraneous thought is an idea of that thought, the particular object.

1.04_-_Te_Shan_Carrying_His_Bundle, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  straw sandals, and departed. Tell me, what was his meaning?
  You tell me, did Te Shan win or lose? Acting as he did, did Kuei

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   vision and a vivid and all-embracing consciousness of that which we so powerfully remember or on which we so constantly meditate. For it compels a constant reference at each moment to the Origin of all being and will and action and there is at once an embracing and exceeding of all particular forms and appearances in That which is their cause and upholder. This way cannot go to its end without a seeing vivid and vital, as concrete in its way as physical sight, of the works of the universal Spirit everywhere. On its summits it rises into a constant living and thinking and willing and Acting in the presence of the Supramental, the Transcendent. Whatever we see and hear, whatever we touch and sense, all of which we are conscious, has to be known and felt by us as That which we worship and serve; all has to be turned into an image of the Divinity, perceived as a dwelling-place of his Godhead, enveloped with the eternal
  Omnipresence. In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and
  The reproach of anthropomorphism and anthropolatry cannot deter him, - for he sees them to be prejudices of the ignorant and arrogant reasoning intelligence, the abstrActing mind turning on itself in its own cramped circle. If human relations as practised now by man are full of smallness and perversity and ignorance, yet are they disfigured shadows of something in the
  Divine and by turning them to the Divine he finds that of which they are a shadow and brings it down for manifestation in life.
   all our movements of mind, life and body, all the multiple and conflicting members and elements of our personality consent or, consenting, are able to bear the difficult and exActing process of the transformation. And hardest of all, even if all in us is willing, is the struggle we shall have to carry through against the universal forces attached to the present unstable creation when we seek to make the final supramental conversion and reversal of consciousness by which the Divine Truth must be established in us in its plenitude and not merely what they would more readily permit, an illumined Ignorance.

1.057_-_The_Four_Manifestations_of_Ignorance, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  If we properly contemplate the implications of what we do from morning to night every day, we will realise that everything that we do is nothing but feeding this ignorance and Acting according to its dictates, because what is it that we do except to confirm the fact that there is a not-Self outside? Our thought, our feeling, our speech, our action, our attitude, our duty, whatever it is is a confirmation that there is a not-Self. Unless our activities take a different turn altogether in the direction of the remedying of this wrong notion of the presence of a real not-Self, mere hectic activity will not help, as it can only be the fulfilment of the requirements of ignorance.

1.05_-_CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Our present economic, social and international arrangements are based, in large measure, upon organized lovelessness. We begin by lacking charity towards Nature, so that instead of trying to co-operate with Tao or the Logos on the inanimate and subhuman levels, we try to dominate and exploit, we waste the earths mineral resources, ruin its soil, ravage its forests, pour filth into its rivers and poisonous fumes into its air. From lovelessness in relation to Nature we advance to lovelessness in relation to arta lovelessness so extreme that we have effectively killed all the fundamental or useful arts and set up various kinds of mass production by machines in their place. And of course this lovelessness in regard to art is at the same time a lovelessness in regard to the human beings who have to perform the fool-proof and grace-proof tasks imposed by our mechanical art-surrogates and by the interminable paper work connected with mass production and mass distribution. With mass-production and mass-distribution go mass-financing, and the three have conspired to expropriate ever-increasing numbers of small owners of land and productive equipment, thus reducing the sum of freedom among the majority and increasing the power of a minority to exercise a coercive control over the lives of their fellows. This coercively controlling minority is composed of private capitalists or governmental bureaucrats or of both classes of bosses Acting in collaborationand, of course, the coercive and therefore essentially loveless nature of the control remains the same, whether the bosses call themselves company directors or civil servants. The only difference between these two kinds of oligarchical rulers is that the first derive more of their power from wealth than from position within a conventionally respected hierarchy, while the second derive more power from position than from wealth. Upon this fairly uniform groundwork of loveless relationships are imposed others, which vary widely from one society to another, according to local conditions and local habits of thought and feeling. Here are a few examples: contempt and exploitation of coloured minorities living among white majorities, or of coloured majorities governed by minorities of white imperialists; hatred of Jews, Catholics, Free Masons or of any other minority whose language, habits, appearance or religion happens to differ from those of the local majority. And the crowning superstructure of uncharity is the organized lovelessness of the relations between state and sovereign statea lovelessness that expresses itself in the axiomatic assumption that it is right and natural for national organizations to behave like thieves and murderers, armed to the teeth and ready, at the first favourable opportunity, to steal and kill. (Just how axiomatic is this assumption about the nature of nationhood is shown by the history of Central America. So long as the arbitrarily delimited territories of Central America were called provinces of the Spanish colonial empire, there was peace between their inhabitants. But early in the nineteenth century the various administrative districts of the Spanish empire broke from their allegiance to the mother country and decided to become nations on the European model. Result: they immediately went to war with one another. Why? Because, by definition, a sovereign national state is an organization that has the right and duty to coerce its members to steal and kill on the largest possible scale.)

1.05_-_Hsueh_Feng's_Grain_of_Rice, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  genuine foot-traveling patchrobed monk, you will see that in
  Acting this way, Hsueh Feng was already indulging to help

1.05_-_Pratyahara_and_Dharana, #Raja-Yoga, #Swami Vivkenanda, #unset
  The next step is called Pratyhra. What is this? You know how perceptions come. First of all there are the external instruments, then the internal organs Acting in the body through the brain centres, and there is the mind. When these come together and attach themselves to some external object, then we perceive it. At the same time it is a very difficult thing to concentrate the mind and attach it to one organ only; the mind is a slave.

1.05_-_The_True_Doer_of_Works, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  3:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda.
  4:While this transformation is being done it is more than ever necessary to keep yourself free from all taint of the perversions of the ego. Let no demand or insistence creep in to stain the purity of the self-giving and the sacrifice. There must be no attachment to the work or the result, no laying down of conditions, no claim to possess the Power that should possess you, no pride of the instrument, no vanity or arrogance. Nothing in the mind or in the vital or physical parts should be suffered to distort to its own use or seize for its own personal and separate satisfaction the greatness of the forces that are Acting through you. Let your faith, your sincerity, your purity of aspiration be absolute and pervasive of all the planes and layers of the being; then every disturbing element and distorting influence will progressively fall away from your nature.
  5:The last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself to be no longer another and separate being, instrument, servant or worker but truly a child and eternal portion of her consciousness and force. Always she will be in you and you in her; it will be your constant, simple and natural experience that all your thought and seeing and action, your very breathing and moving come from her and are hers. You will know and see and feel that you are a person and power formed by her out of herself, put out from her for the play and yet always safe in her, being of her being, consciousness of her consciousness, force of her force, ananda of her Ananda. When this condition is entire and her supramental energies can freely move you, then you will be perfect in divine works; knowledge, will, action will become sure, simple, luminous, spontaneous, flawless, an outflow from the Supreme, a divine movement of the Eternal.

1.06_-_Definition_of_Tragedy., #Poetics, #Aristotle, #Christianity
  Now as tragic imitation implies persons Acting, it necessarily follows, in the first place, that Spectacular equipment will be a part of
  Tragedy. Next, Song and Diction, for these are the medium of imitation.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  OUR kingdom go is the necessary and unavoidable corollary of Thy kingdom come. For the more there is of self, the less there is of God. The divine eternal fulness of life can be gained only by those who have deliberately lost the partial, separative life of craving and self-interest, of egocentric thinking, feeling, wishing and Acting. Mortification or deliberate dying to self is inculcated with an uncompromising firmness in the canonical writings of Christianity, Hinduism, Buddhism and most of the other major and minor religions of the world, and by every theocentric saint and spiritual reformer who has ever lived out and expounded the principles of the Perennial Philosophy. But this self-naughting is never (at least by anyone who knows what he is talking about) regarded as an end in itself. It possesses merely an instrumental value, as the indispensable means to something else. In the words of one whom we have often had occasion to cite in earlier sections, it is necessary for all of us to learn the true nature and worth of all self-denials and mortifications.

1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  3. You will find that many of these persons are very insistent with their spiritual masters to be granted that which they desire, extrActing it from them almost by force; if they be refused it they become as peevish as children and go about in great displeasure, thinking that they are not serving God when they are not allowed to do that which they would. For they go about clinging to their own will and pleasure, which they treat as though it came from God;42 and immediately their directors43 take it from them, and try to subject them to the will of God, they become peevish, grow faint-hearted and fall away. These persons think that their own satisfaction and pleasure are the satisfaction and service of God.
  4. There are others, again, who, because of this gluttony, know so little of their own unworthiness and misery and have thrust so far from them the loving fear and reverence which they owe to the greatness of God, that they hesitate not to insist continually that their confessors shall allow them to communicate often. And, what is worse, they frequently dare to communicate without the leave and consent44 of the minister and steward of Christ, merely Acting on their own opinion, and contriving to conceal the truth from him. And for this reason, because they desire to communicate continually, they make their confessions carelessly,45 being more eager to eat than to eat cleanly and perfectly, although it would be healthier and holier for them had they the contrary inclination and begged their confessors not to command them to approach the altar so frequently: between these two extremes, however, the better way is that of humble resignation. But the boldness referred to is46 a thing that does great harm, and men may fear to be punished for such temerity.

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The real complications are not in life but in ourselves, and all external circumstances are the exact reflection of what we are. The main problem with the vital is that it mistakenly identifies with just about everything that comes out of itself. It says: "This is 'my' pain, 'my'
  depression, 'my' personality, 'my' desire," and thinks of itself as all sorts of little me's it is not. If we are convinced that all these occurrences are ours, then there is obviously nothing we can do about them, except put up with the trivial family until the attack is over. But if we can remain silent within, we soon realize that none of this has anything to do with us: everything comes from outside. We keep picking up the same wavelengths, and becoming overwhelmed by every contagion. For example, we are with some people, completely silent and still within (which doesn't prevent us from talking and Acting normally), when suddenly, in this transparency, we feel something trying to draw us or to enter us, a kind of pressure or vibration in the atmosphere (which may cause a vague sense of unease). If we take in the vibration, we are soon struggling against a depression, having a particular desire, or feeling restless; we have caught the contagion. Sometimes it is not just a vibration but a whole wave that falls upon us. Another's physical presence is unnecessary;
  There are thousands of possible experiences, a whole world of observations. But the essential discovery we make is that there is very little of "us" in all this, except a habit of response.61 As long as, out of ignorance, we falsely identify with the vital vibrations, we cannot expect to change anything in our nature, except through amputation;
  but from the moment we understand how it really works, everything can change, because we can choose not to respond, using silence to dissolve the troublesome vibrations and tuning in elsewhere, as we please. Hence, contrary to all the old saws, human nature can be changed. Nothing in our consciousness or nature is fixed once and for all; everything is a play of forces or vibrations, which gives the illusion of "natural" necessity by virtue of repetition. This is why Sri Aurobindo's yoga envisions the possibility of an entire reversal of the ordinary rule of the reActing consciousness.62
  Having brought this mechanism to light, we will have found, at the same time, the true method toward vital mastery, which is not surgical but calming; the vital predicament is not overcome by struggling vitally against it, which can only exhaust our energies without exhausting its universal existence, but by taking another position and neutralizing it through silent peace: If you get peace, Sri Aurobindo wrote to a disciple, then to clean the vital becomes easy. If you simply clean and clean and do nothing else, you go very slowly for the vital gets dirty again and has to be cleansed a hundred times. The peace is something that is clean in itself, so to get it is a positive way of securing your object. To look for dirt only and clean is the negative way.63
  First, they generally make a point of forcing us into sudden, extreme,
  and irrevocable decisions in order to take us as far away as possible from our path a pressing, exActing vibration that demands immediate compliance; or else, they take apart, with remarkable skill, the whole system of our quest to prove that we are deluding ourselves and that our efforts will come to nothing; more often, they bring about a state of depression, playing with another well-known teammate within us whom Sri Aurobindo calls the man of sorrows: a fellow . . . covering himself with a sevenfold overcoat of tragedy and gloom, and he would not feel his existence justified if he couldn't be colossally miserable. 65
  All the vibrations of disorder that we call "our" sorrow or "our"

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attrActing to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness.

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  of I as something labeled in dependence upon a body and mind that are
  interActing in a certain way. Instead, we hold to a fantasy that, besides the
  body and mind, theres a real I there.
  dom arising from listening, which in turn stimulates us to reect on and meditate on the teachings. Reection and meditation, in turn, lead to the wisdoms arising from reection and meditation.
  Integrity is a sense of self-respect that inhibits us from Acting destructively because we have a sense of our own worthiness. Im a Dharma practitioner and value myself as one, so I dont want to talk behind my colleagues
  back. Consideration for others is restraining ourselves from Acting destructively because we value others and know that our harmful actions impinge on
  their happiness. Others could also lose faith in us and in the Dharma if they
  see us Acting recklessly.
  With the wisdom dedicating the above virtues, as well as all others, to
  or during daily actions. Some bodhisattvas are not recognized as great reincarnates or even as spiritual people, but through their contact with us, they
  help us create positive karma, teach us, or prevent us from Acting destructively. They do not have an agenda, I am now teaching you this so you better learn it, since such expectations just lead to suffering. Yet, because their
  entire intention is to benet, whatever they do becomes of benet.

1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
   they think that that wherein they find not their own will and pleasure is not the will of God; and that, on the other hand, when they themselves find satisfaction,
  God is satisfied. Thus they measure God by themselves and not themselves by God, Acting quite contrarily to that which He Himself taught in the Gospel, saying: That he who should lose his will for His sake, the same should gain it; and he who should desire to gain it, the same should lose it.55
  4. These persons likewise find it irksome when they are commanded to do that wherein they take no pleasure. Because they aim at spiritual sweetness and consolation, they are too weak to have the fortitude and bear the trials of perfection.56 They resemble those who are softly nurtured and who run fretfully away from everything that is hard, and take offense at the Cross, wherein consist the delights of the spirit. The more spiritual a thing is, the more irksome they find it, for, as they seek to go about spiritual matters with complete freedom and according to the inclination of their will, it causes them great sorrow and repugnance to enter upon the narrow way, which, says Christ, is the way of life.57

1.07_-_Raja-Yoga_in_Brief, #Raja-Yoga, #Swami Vivkenanda, #unset
  We have spoken about Yama and Niyama. The next is Asana (posture). The only thing to understand about it is leaving the body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one's own body, yma means controlling them. There are three sorts of Pranayama, the very simple, the middle, and the very high. Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest Pranayama; when you begin with twenty-four seconds it is the middle Pranayama; that Pranayama is the best which begins with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gyatri. It is a very holy verse of the Vedas. "We meditate on the glory of that Being who has produced this universe; may He enlighten our minds." Om is joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kurnbhaka (restraining, stationary). The Indriyas, the organs of the senses, are Acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gathering towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thought is present. If the mind can be fixed on the centre for twelve seconds it will be a Dharana, twelve such Dharanas will be a Dhyana, and twelve such Dhyanas will be a Samadhi.

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  12:And this decreasing narcissism is directly connected with the "second trend in mental growth," namely, "the tendency toward internalization or interiorization. The infant either solves problems by his activity upon the world or he does not solve them at all. The older child, on the other hand, can achieve many intellectual breakthroughs without overt physical actions. He is able to realize these actions interiorly, through concrete and formal operations."4 By Acting on the self interiorly, that self is decentered, and this allows, among many other things, the continuing expansion (decentering) of moral response from egocentric to sociocentric to worldcentric (integralaperspectival).

1.07_-_TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Zens use of almost comic extravagance to emphasize the philosophic truths it regarded as most important is well illustrated in the first of the extracts cited above. We are not intended seriously to imagine that an Avatar preaches in order to play a practical joke on the human race. But meanwhile what the author has succeeded in doing is to startle us out of our habitual complacency about the home-made verbal universe in which we normally do most of our living. Words are not facts, and still less are they the primordial Fact. If we take them too seriously, we shall lose our way in a forest of entangling briars. But if, on the contrary, we dont take them seriously enough, we shall remain unaware that there is a way to lose or a goal to be reached. If the Enlightened did not preach, there would be no deliverance for anyone. But because human minds and human languages are what they are, this necessary and indispensable preaching is beset with dangers. The history of all the religions is similar in one important respect; some of their adherents are enlightened and delivered, because they have chosen to react appropriately to the words which the founders have let fall; others achieve a partial salvation by reActing with partial appropriateness; yet others harm themselves and their fellows by reActing with a total inappropriatenesseither ignoring the words altogether or, more often, taking them too seriously and treating them as though they were identical with the Fact to which they refer.
  Learning consists in adding to ones stock day by day. The practise of Tao consists in subtrActing day by day: subtrActing and yet again subtrActing until one has reached inactivity.

1.080_-_Pratyahara_-_The_Return_of_Energy, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Svaviaya asaprayoge cittasya svarpnukra iva indriy pratyhra (II.54). When this significance or value in the object of meditation is properly recognised, there is an automatic disconnection of the senses from their objects. The vehicle of the object is severed from its relation with the engine, which is the senses, and then the objects will not move, because there is no movement of the senses in respect of the objects. Vavisaya asamprayoge is the term used in the sutra defining pratyahara, which is the beginning step of the central court of yoga. It is the severance of the senses from contact with objects, which is something very strange indeed, because it is not easy to understand the meaning of contact. Contact is different from the union that is the aim of yoga. The ultimate purpose of yoga is a kind of merger of consciousness in the object which it contemplates. That is the true union that is aspired for. But the senses, when they contemplate an object, are not supposed to be in union with the object; this is the difference. If the senses are in union, what is it that we are trying to do by severing them from the objects? There is no union of the senses with their object when they are contActing it.

1.081_-_The_Application_of_Pratyahara, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Hence, there should be a very clear notion before we set about doing things; and this is a principle to be followed in every walk of life. Without knowing what is to be done, why do we start doing anything? Even if it is cooking, we must know the theory first. What is it about? We cannot run about higgledy-piggledy without understanding it. The purpose of the withdrawal of the mind or the senses from the objects is simple; and that simple answer to this question is that the nature of things does not permit the notion that the mind entertains when it contacts an object. The idea that we have in our mind at the time of cognising an object is not in consonance with the nature of Truth. This is why the mind is to be withdrawn from the object. There is a peculiar definition which the mind imposes upon the object of sense at the time of cognising it, for the purpose of contActing it, etc. This definition is contrary to the true nature of that object. If we call an ass a dog, that would not be a proper definition; it would be a misunderstanding of its real essence. The object of sense is not related to the subject of perception in the manner in which the subject is defining it or conceiving it.
  Hence, the very activity of the mind in respect of this cognising or contActing is misdirected from the very beginning itself. Yoga asks us to set right this notion first; and this setting right of the notion cannot be done unless the mind is first withdrawn from the object. If there is a very serious illness from which someone is suffering, and the illness has come to a crisis, to an advanced stage, we first of all put the patient on a kind of semi-fast and isolate the patient completely from all contact of every kind social and personal, even psychological so that there is a proper atmosphere for the investigation and diagnosis. This is the pratyahara the complete quarantining of the patient, and not allowing any kind of intrusion from outside. Physically and in every sense of the term there should be isolation so that we can have a clear observation of the situation and also a study of the various techniques that have to be adopted for rectifying the mistaken notion that is in the mind. Pratyahara is not yoga proper. Just as the isolation of the patient in a ward is not the main treatment but is a necessary aspect of the treatment, likewise, pratyahara is an essential part of yoga though it is not yet yoga. Yoga is yet to start. For a few days the doctor may not do anything at all and will simply keep on observing what is happening. After days and days of observation, the physician may come to a conclusion as to what is the condition of the patient, and then the treatment will be started. Likewise, the mind is first of all segregated from its involvements. This segregation is pratyahara.

1.08_-_The_Depths_of_the_Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Nor, of course, is this the first time we have seen such "End of History" notions, and in chapter 2 we saw why such notions actually make a certain amount of sense and have some degree of truth to them. To summarize that discussion:
  Every senior dimension acts as a transformative omega point for its junior dimension, exerting a palpable pull of the deeper and wider on the shallower and narrower. A holon's regime is the transformative omega-point for its own growth and development, facilitated perhaps by morphic resonance from the sum total of similar forms Acting as omega. In self-transcendence, however, the emergent and senior level exerts omega pull on junior dimensions, something that neither they themselves, nor their morphically resonating partners, could do alone.61 And short of reaching its immediately senior omega, that lesser dimension suffers the slings and arrows of an outrageous fortune of partialness, division, alienation. Each deeper and wider context condemns the lesser to suffering (or rather, the narrower suffers from the boundaries of its own lacerating limitations). And evolution, in the broadest sense, is a sensitive flight from the pain of partiality.
  Each deeper and wider context in the Kosmos thus exerts an omega pull on the shallower and narrower contexts, and when that particular wider depth is reached, that particular omega pull subsides, with the new depth finding that it now exists in a yet-wider and yet-deeper context of its own, which now exerts an unrelenting omega force to once again transcend, to once again embrace more of the Kosmos with care and consciousness.

1.08_-_THINGS_THE_GERMANS_LACK, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  popular language characterises as vicious, is merely that physiological
  inability to refrain from reActing.--As an instance of what it means
  to have learnt to see, let me state that a man thus trained will as a

1.09_-_Sleep_and_Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  because everything is possible, just as it is in our physical waking state. We can at most outline some general features.
  As mentioned earlier, we are made up of several centers of consciousness, ranging from above the head to the bottom. Each of these centers is somewhat like a radio receiver tuned in to particular wavelengths, and is linked with different planes of consciousness from which we constantly receive, most often unknowingly, all sorts of vibrations subtle physical, vital or mental, higher or lower that account for our way of thinking, feeling and living, with our individual consciousness Acting as a filter and picking up certain 96
  disciple once wrote to Sri Aurobindo relating his "dreams,"
  emphasizing the rather bizarre coincidence that seemed to occur between nocturnal events and waking. This was the answer he received: Understand that these experiences are not mere imaginations or dreams but actual happenings. . . . It is a mistake to think that we live physically only, with the outer mind and life. We are all the time living and Acting on other planes of consciousness,
  meeting others there and Acting upon them, and what we do and feel and think there, the forces we gather, the results we prepare have an incalculable importance and effect, unknown to us upon our outer life.
  Not all of it comes through, and what comes through takes another form in the physical though sometimes there is an exact correspondence; but this little is at the basis of our outward existence.

1.09_-_Taras_Ultimate_Nature, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  what we want and to get away from or destroy anything that interferes with
  our happiness. That leads to Acting in harmful ways. These negative actions,
  or karma, leave seedstraces of energyin our mindstream. When these

1.09_-_The_Pure_Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:Therefore the first reckoning we have to mend is that between this infinite Movement, this energy of existence which is the world and ourselves. At present we keep a false account. We are infinitely important to the All, but to us the All is negligible; we alone are important to ourselves. This is the sign of the original ignorance which is the root of the ego, that it can only think with itself as centre as if it were the All, and of that which is not itself accepts only so much as it is mentally disposed to acknowledge or as it is forced to recognise by the shocks of its environment. Even when it begins to philosophise, does it not assert that the world only exists in and by its consciousness? Its own state of consciousness or mental standards are to it the test of reality; all outside its orbit or view tends to become false or non-existent. This mental self-sufficiency of man creates a system of false accountantship which prevents us from drawing the right and full value from life. There is a sense in which these pretensions of the human mind and ego repose on a truth, but this truth only emerges when the mind has learned its ignorance and the ego has submitted to the All and lost in it its separate self-assertion. To recognise that we, or rather the results and appearances we call ourselves, are only a partial movement of this infinite Movement and that it is that infinite which we have to know, to be consciously and to fulfil faithfully, is the commencement of true living. To recognise that in our true selves we are one with the total movement and not minor or subordinate is the other side of the account, and its expression in the manner of our being, thought, emotion and action is necessary to the culmination of a true or divine living.
  4:But to settle the account we have to know what is this All, this infinite and omnipotent energy. And here we come to a fresh complication. For it is asserted to us by the pure reason and it seems to be asserted to us by Vedanta that as we are subordinate and an aspect of this Movement, so the movement is subordinate and an aspect of something other than itself, of a great timeless, spaceless Stability, sthan.u, which is immutable, inexhaustible and unexpended, not Acting though containing all this action, not energy, but pure existence. Those who see only this world-energy can declare indeed that there is no such thing: our idea of an eternal stability, an immutable pure existence is a fiction of our intellectual conceptions starting from a false idea of the stable: for there is nothing that is stable; all is movement and our conception of the stable is only an artifice of our mental consciousness by which we secure a standpoint for dealing practically with the movement. It is easy to show that this is true in the movement itself. There is nothing there that is stable. All that appears to be stationary is only a block of movement, a formulation of energy at work which so affects our consciousness that it seems to be still, somewhat as the earth seems to us to be still, somewhat as a train in which we are travelling seems to be still in the midst of a rushing landscape. But is it equally true that underlying this movement, supporting it, there is nothing that is moveless and immutable? Is it true that existence consists only in the action of energy? Or is it not rather that energy is an output of Existence?
  5:We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.

1.1.02_-_Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Consciousness is a reality inherent in existence. It is there even when it is not active on the surface, but silent and immobile; it is there even when it is invisible on the surface, not reActing on outward things or sensible to them, but withdrawn and either active or inactive within; it is there even when it seems to us to be quite absent and the being to our view unconscious and inanimate.
  Force, Energy, Power, Shakti
  There is a force behind each action Acting in a manner appropriate to that action. It takes all these many forms for the necessity of the working, but it is one Force.

1.1.02_-_The_Aim_of_the_Integral_Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The aim of the Yoga is to open the consciousness to the Divine, to live in the inner consciousness more and more while Acting from it on the external life, to bring the inmost psychic into the front and by the power of the psychic to purify and change the being so that it may become ready for transformation and in union with the Divine Knowledge, Will and Love. Secondly, to develop the Yogic consciousness - i.e. to universalise the being on all the planes, become aware of the cosmic being and cosmic forces and be in union with the Divine on all the planes up to the Overmind. Thirdly, to come into contact with the transcendent Divine, beyond the Overmind, through the supramental consciousness, supramentalise the consciousness and the nature and make oneself an instrument for the realisation of the dynamic Divine Truth and its transforming descent into the earth-nature.

1.1.04_-_The_Self_or_Atman, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  To live in the consciousness of the Atman is to live in the calm, unity and peace that is above things and separate from the world even when pervading it. But for the psychic consciousness there are two things, the world and itself Acting in the world. The
  Jivatman has not come down into the world, it stands above, always the same - supporting the different beings, mental etc. which act here. The psychic is what has come down here - its function is to offer all things to the Divine for transformation.
  When action takes place, it is according to the realisation either felt as forces of Nature working in that wideness, as the Divine
  Shakti working or as the cosmic Divine or various powers of him working. It is not felt that the Self is Acting.

1.10_-_Concentration_-_Its_Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  The Chitta-Vrittis, the mind-waves, which are gross, we can appreciate and feel; they can be more easily controlled, but what about the finer instincts? How can they be controlled? When I am angry, my whole mind becomes a huge wave of anger. I feel it, see it, handle it, can easily manipulate it, can fight with it; but I shall not succeed perfectly in the fight until I can get down below to its causes. A man says something very harsh to me, and I begin to feel that I am getting heated, and he goes on till I am perfectly angry and forget myself, identify myself with anger. When he first began to abuse me, I thought, "I am going to be angry". Anger was one thing, and I was another; but when I became angry, I was anger. These feelings have to be controlled in the germ, the root, in their fine forms, before even we have become conscious that they are Acting on us. With the vast majority of mankind the fine states of these passions are not even known the states in which they emerge from subconsciousness. When a bubble is rising from the bottom of the lake, we do not see it, nor even when it is nearly come to the surface; it is only when it bursts and makes a ripple that we know it is there. We shall only be successful in grappling with the waves when we can get hold of them in their fine causes, and until you can get hold of them, and subdue them before they become gross, there is no hope of conquering any passion perfectly. To control our passions we have to control them at their very roots; then alone shall we be able to burn out their very seeds. As fried seeds thrown into the ground will never come up, so these passions will never arise.
  Similarly, we can send electricity to any part of the world, but we have to send it by means of wires. Nature can send a vast mass of electricity without any wires at all. Why cannot we do the same? We can send mental electricity. What we call mind is very much the same as electricity. It is clear that this nerve fluid has some amount of electricity, because it is polarised, and it answers all electrical directions. We can only send our electricity through these nerve channels. Why not send the mental electricity without this aid? The Yogis say it is perfectly possible and practicable, and that when you can do that, you will work all over the universe. You will be able to work with any body anywhere, without the help of the nervous system. When the soul is Acting through these channels, we say a man is living, and when these cease to work, a man is said to be dead. But when a man is able to act either with or without these channels, birth and death will have no meaning for him. All the bodies in the universe are made up of Tanmtras, their difference lies in the arrangement of the latter. If you are the arranger, you can arrange a body in one way or another. Who makes up this body but you? Who eats the food? If another ate the food for you, you would not live long. Who makes the blood out of food? You, certainly. Who purifies the blood, and sends it through the veins? You. We are the masters of the body, and we live in it. Only we have lost the knowledge of how to rejuvenate it. We have become automatic, degenerate. We have forgotten the process of arranging its molecules. So, what we do automatically has to be done knowingly. We are the masters and we have to regulate that arrangement; and as soon as we can do that, we shall be able to rejuvenate just as we like, and then we shall have neither birth nor disease nor death.

1.10_-_Conscious_Force, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  14:Momentous logical consequences follow. In the first place we may ask whether, since even mental consciousness exists where we see inanimation and inertia, it is not possible that even in material objects a universal subconscient mind is present although unable to act or communicate itself to its surfaces for want of organs. Is the material state an emptiness of consciousness, or is it not rather only a sleep of consciousness - even though from the point of view of evolution an original and not an intermediate sleep? And by sleep the human example teaches us that we mean not a suspension of consciousness, but its gathering inward away from conscious physical response to the impacts of external things. And is not this what all existence is that has not yet developed means of outward communication with the external physical world? Is there not a Conscious Soul, a Purusha who wakes for ever even in all that sleeps?
  15:We may go farther. When we speak of subconscious mind, we should mean by the phrase a thing not different from the outer mentality, but only Acting below the surface, unknown to the waking man, in the same sense if perhaps with a deeper plunge and a larger scope. But the phenomena of the subliminal self far exceed the limits of any such definition. It includes an action not only immensely superior in capacity, but quite different in kind from what we know as mentality in our waking self. We have therefore a right to suppose that there is a superconscient in us as well as a subconscient, a range of conscious faculties and therefore an organisation of consciousness which rise high above that psychological stratum to which we give the name of mentality. And since the subliminal self in us thus rises in superconscience above mentality, may it not also sink in subconscience below mentality? Are there not in us and in the world forms of consciousness which are submental, to which we can give the name of vital and physical consciousness? If so, we must suppose in the plant and the metal also a force to which we can give the name of consciousness although it is not the human or animal mentality for which we have hitherto preserved the monopoly of that description.
  16:Not only is this probable but, if we will consider things dispassionately, it is certain. In ourselves there is such a vital consciousness which acts in the cells of the body and the automatic vital functions so that we go through purposeful movements and obey attractions and repulsions to which our mind is a stranger. In animals this vital consciousness is an even more important factor. In plants it is intuitively evident. The seekings and shrinkings of the plant, its pleasure and pain, its sleep and its wakefulness and all that strange life whose truth an Indian scientist has brought to light by rigidly scientific methods, are all movements of consciousness, but, as far as we can see, not of mentality. There is then a sub-mental, a vital consciousness which has precisely the same initial reactions as the mental, but is different in the constitution of its self-experience, even as that which is superconscient is in the constitution of its selfexperience different from the mental being.

1.10_-_The_Scolex_School, #Magick Without Tears, #Aleister Crowley, #Philosophy
    All this about Gautama Buddha having renounced Nirvana is apparently all a pure invention of Mme. Blavatsky, and has no authority in the Buddhist canon. The Buddha is referred to, again and again, as having 'passed away by that kind of passing away which leaves nothing whatever behind.' The account of his doing this is given in the Mahaparinibbana Sutta; and it was the contention of the Toshophists that this 'great, sublime Nibbana story' was something peculiar to Gautama Buddha. They began to talk about Parinibbana, super-Nibbana, as if there were some way of subtrActing one from one which would leave a higher, superior kind of a nothing, or as if there were some way of blowing out a candle which would leave Moses in a much more Egyptian darkness than we ever supposed when we were children.

1.10_-_The_Three_Modes_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The force and the propulsion come from Prakriti and not from the creature. Then he realises how mistaken was his impression that his mind was the doer of his works; his mind was only a small part of him and a creation and engine of Nature. Nature was Acting all the while in her own modes moving the three general qualities about as a girl might play with her puppets.
  The constant mixture, the uneven operation of the three modes Acting upon each other in our three instruments ceases from its normal confused, troubled and improper action and movement.
  This supreme harmony cannot come except by the cessation of egoistic will and choice and act and the quiescence of our limited intelligence. The individual ego must cease to strive, the mind fall silent, the desire-will learn not to initiate. Our personality must join its source and all thought and initiation come from above. The secret Master of our activities will be slowly unveiled to us and from the security of the supreme Will and Knowledge give the sanction to the Divine Shakti who will do all works in us with a purified and exalted nature for her instrument; the individual centre of personality will be only the upholder of her works here, their recipient and channel, the reflector of her power and luminous participator in her light, joy and force. Acting it will not act and no reaction of the lower
  Prakriti will touch it. The transcendence of the three modes of

1.10_-_The_Yoga_of_the_Intelligent_Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Me alone; I will deliver you from all sin and evil; do not grieve."
  But it is not with this deep and moving word of God to man, but rather with the first necessary rays of light on the path, directed not like that to the soul, but to the intellect, that the exposition begins. Not the Friend and Lover of man speaks first, but the guide and teacher who has to remove from him his ignorance of his true self and of the nature of the world and of the springs of his own action. For it is because he acts ignorantly, with a wrong intelligence and therefore a wrong will in these matters, that man is or seems to be bound by his works; otherwise works are no bondage to the free soul. It is because of this wrong intelligence that he has hope and fear, wrath and grief and transient joy; otherwise works are possible with a perfect serenity and freedom. Therefore it is the Yoga of the buddhi, the intelligence, that is first enjoined on Arjuna. To act with right intelligence and, therefore, a right will, fixed in the One, aware of the one self in all and Acting out of its equal serenity, not running about in different directions under the thousand impulses of our superficial mental self, is the Yoga of the intelligent will.
  If this is done, then it becomes possible to move among the objects of sense, in contact with them, Acting on them, but with the senses entirely under the control of the subjective self,
  - not at the mercy of the objects and their contacts and reactions, - and that self again obedient to the highest self, the
  Essays on the Gita
   is a particular intensity, not the essential sign. The test is the expulsion of all desires, their inability to get at the mind, and it is the inner state from which this freedom arises, the delight of the soul gathered within itself with the mind equal and still and highpoised above the attractions and repulsions, the alternations of sunshine and storm and stress of the external life. It is drawn inward even when Acting outwardly; it is concentrated in self even when gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others busy and preoccupied with the affairs of the world. Arjuna, voicing the average human mind, asks for some outward, physical, practically discernible sign of this great Samadhi; how does such a man speak, how sit, how walk? No such signs can be given, nor does the Teacher attempt to supply them; for the only possible test of its possession is inward and that there are plenty of hostile psychological forces to apply. Equality is the great stamp of the liberated soul and of that equality even the most discernible signs are still subjective. "A man with mind untroubled by sorrows, who has done with desire for pleasures, from whom liking and wrath and fear have passed away, such is the sage whose understanding has become founded in stability." He is "without the triple action of the qualities of Prakriti, without the dualities, ever based in his true being, without getting or having, possessed of his self."
  For what gettings and havings has the free soul? Once we are possessed of the Self, we are in possession of all things.

1.11_-_GOOD_AND_EVIL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In actual practice moral insight is never a strictly personal matter. The judge administers a system of law and is guided by precedent. In other words, every individual is the member of a community, which has a moral code based upon past findings of what in fact is good in the longer run and the wider context. In most circumstances most of the members of any given society permit themselves to be guided by the generally accepted code of morals; a few reject the code, either in its entirety or in part; and a few choose to live by another, higher and more exActing code. In Christian phraseology, there are the few who stubbornly persist in living in a state of mortal sin and antisocial lawlessness; there are the many who obey the laws, make the Precepts of Morality their guide, repent of mortal sins when they commit them, but do not make much effort to avoid venial sins; and finally there are the few whose righteousness exceeds the righteousness of the scribes and Pharisees, who are guided by the Counsels of Perfection and have the insight to perceive and the character to avoid venial sins and even imperfections.

1.11_-_Oneness, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Sri Aurobindo was not a man to be satisfied with cosmic dreaming. The authenticity of the experience and its practical relevance can be immediately verified by a very simple test, which reveals a new mode of knowledge through identity: we know a thing because we are that thing. Consciousness can move to any point of its universal reality, focus on any being, any event, and know it immediately and intimately, as one knows the beating of one's own heart, because everything now takes place within; nothing is outside or separate anymore. As the Upanishad long ago stated: "When That is known, all is known."155 The first signs of this new consciousness are quite tangible: One begins to feel others too as part of oneself or varied repetitions of oneself, the same self modified by Nature in other bodies. Or, at the least, as living in the larger universal self which is henceforth one's own greater reality. All things in fact begin to change their nature and appearance; one's whole experience of the world is radically different from that of those who are shut up in their personal selves. One begins to know things by a different kind of experience, more direct, not depending on the external mind and the senses. It is not that the possibility of error disappears, for that cannot be so long as mind of any kind is one's instrument for transcribing knowledge, but there is a new, vast and deep way of experiencing,
  seeing, knowing, contActing things; and the confines of knowledge can

1.11_-_The_Master_of_the_Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     There are gradations in this last integralising movement; for it cannot be done at once or without long approaches that bring it progressively nearer and make it at last possible. The first attitude to be taken is to cease to regard ourselves as the worker and firmly to realise that we are only one instrument of the cosmic Force. At first it is not the one Force but many cosmic forces that seem to move us; but these may be turned into feeders of the ego and this vision liberates the mind but not the rest of the nature. Even when we become aware of all as the working of one cosmic Force and of the Divine behind it, that too need not liberate. If the egoism of the worker disappears, the egoism of the instrument may replace it or else prolong it in a disguise. The life of the world has been full of instances of egoism of this kind and it can be more engrossing and enormous than any other; there is the same danger in Yoga. A man becomes a leader of men or eminent in a large or lesser circle and feels himself full of a power that he knows to be beyond his own ego-Force; he may be aware of a Fate Acting through him or a Will mysterious and unfathomable or a Light within of great brilliance. There are extraordinary results of his thoughts, his actions or his creative genius. He effects some tremendous destruction that clears the path for humanity or some great construction that becomes its momentary resting-place. He is a scourge or he is a bringer of light and healing, a creator of beauty or a messenger of knowledge. Or, if his work and its effects are on a lesser scale and have a limited field, still they are attended by the strong sense that he is an instrument and chosen for his mission or his labour. Men who have this destiny and these powers come easily to believe and declare themselves to be mere instruments in the hand of God or of Fate: but even in tile declaration we can see that there can intrude or take refuge an intenser and more exaggerated egoism than ordinary men have the courage to assert or the strength to house within them. And often if men of this kind speak of God, it is to erect all image of him which is really nothing but a huge shadow of themselves or their own nature, a sustaining Deific Essence of their own type of will and thought and quality and force. This magnified image of their ego is the Master whom they serve. This happens only too often in Yoga to strong but crude vital natures or minds too easily exalted when they allow ambition, pride or the desire of greatness to enter into their spiritual seeking and vitiate its purity of motive; a magnified ego stands between them and their true being and grasps for its own personal purpose the strength from a greater unseen Power, divine or undivine, Acting through them of which they become vaguely or intensely aware. An intellectual perception or vital sense of a Force greater than ours and of ourselves as moved by it is not sufficient to liberate from the ego.
     This perception, this sense of a greater Power in us or above and moving us, is not a hallucination or a megalomania. Those who thus feel and see have a larger sight than ordinary men and have advanced a step beyond the limited physical intelligence, but theirs is riot the plenary vision or the direct experience. For, because they are not clear in mind and aware in the soul, because their awakening is more in the vital parts than into the spiritual substance of Self, they cannot be the conscious instruments of the Divine or come face to face with the Master, but are used through their fallible arid imperfect nature. The most they see of the Divinity is a Fate or a cosmic Force or else they give his name to a limited Godhead or, worse, to a titanic or demoniac Power that veils him. Even certain religious founders have erected the image of the God of a sect or a national God or a Power of terror and punishment or a Numen of sattwic love and mercy and virtue and seem not to have seen the One and Eternal. The Divine accepts the image they make of him and does his work in them through that medium, but, since the one Force is felt and acts in their imperfect nature but more intensely than in others, the motive principle of egoism too can be more intense in them than in others. An exalted rajasic or sattwic ego still holds them and stands between them and the integral Truth. Even this is something, a beginning, although far from the true and perfect experience. A much worse thing may befall those who break something of the human bonds but have not purity and have not -- the knowledge, for they may become instruments, but not of the Divine; too often, using his name, they serve unconsciously his masks and black Contraries, the Powers of Darkness. Our nature must house the cosmic Force but not in its lower aspect or in its rajasic or sattwic movement; it must serve the universal Will, but in the light of a greater liberating knowledge. There must be no egoism of any kind in the attitude of the instrument, even when we are fully conscious of the greatness of the Force within us. Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be "This is my strength" or "Behold God's power in me", but rather "A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things appearing to be inconscient arid inanimate." This large view of the One working in all and of the whole world as the equal instrument of a divine action and gradual self-expression, if it becomes our entire experience, will help to eliminate all rajasic egoism out of us and even the sattwic ego-sense will begin to pass away from our nature.
     in her energy, we shall feel her working through us as the Divine manifest in a supreme Wisdom-Power, and we shall be aware of the transformed mind, life and body only as the channels of a supreme Light and Force beyond them, infallible in its steps because transcendent and total in its knowledge. Of this Light and Force we shall not only be the recipients, channels, instruments, but become a part of it in a supreme uplifted abiding experience.
     Already, before we reach this last perfection, we can have the union with the Divine in works in its extreme wideness, if not yet on its most luminous heights; for we perceive no longer merely Nature or the modes of Nature, but become conscious, in our physical movements, in our nervous and vital reactions, in our mental workings, of a Force greater than body, mind and life which takes hold of our limited instruments and drives all their motions. There is no longer the sense of ourselves moving, thinking or feeling but of that moving, feeling and thinking in us. This force that we feel is the universal Force of the Divine, which, veiled or unveiled, Acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and ill others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge. But there is still another step that calls us, an ascent out of this cosmic identity into the identity of the divine Transcendence. The Master of our works and our being is not merely a Godhead here within us, nor is he merely a cosmic Spirit or some kind of universal Power. The world and the Divine are not one and the same thing, as a certain kind of pantheistic thinking would like to believe. The world is an emanation; it depends upon something that manifests in it but is not limited by it: the Divine is not here alone; there is a Beyond, an eternal Transcendence. The individual being also in its spiritual part is not a formation in the cosmic existence -- our ego, our mind, our life, our body are that; but the immutable spirit, the imperishable soul in us has come out of the Transcendence.

1.11_-_Works_and_Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The difficulty is this, how, our nature being what it is and desire the common principle of its action, is it possible to institute a really desireless action? For what we call ordinarily disinterested action is not really desireless; it is simply a replacement of certain smaller personal interests by other larger desires which have only the appearance of being impersonal, virtue, country, mankind. All action, moreover, as Krishna insists, is done by the of Prakriti, by our nature; in Acting according to the
  Shastra we are still Acting according to our nature, - even if this
  Shastric action is not, as it usually is, a mere cover for our desires, prejudices, passions, egoisms, our personal, national, sectarian
  All being and all action of Prakriti exist only for the sake of the Divine; from that it proceeds, by that it endures, to that it is directed. But so long as we are dominated by the ego-sense we cannot perceive or act in the spirit of this truth, but act for the satisfaction of the ego and in the spirit of the ego, otherwise than for sacrifice. Egoism is the knot of the bondage. By Acting
  Godwards, without any thought of ego, we loosen this knot and finally arrive at freedom.

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  do produce by the word within us thought-vibrations, thoughtforms which result in corresponding vital and physical vibrations, act upon ourselves, act upon others, and end in the indirect creation of actions and of forms in the physical world.
  Man is constantly Acting upon man both by the silent and the
  spoken word and he so acts and creates though less directly
  In fact, all four there will be one rapid movement. If we had
  all these four Acting in us with the unified rapidity with which
  the prajnana and samjnana act, we should then have in our
  into itself again by feeling, - this is the basis of universal Sanjnana. This is true both of our internal and external operations. I
  become anger by a vibration of conscious force Acting as nervous
  emotion and I feel the anger that I have become by another
  movement of conscious force Acting as light of knowledge. I am
  conscious of my body because I have myself become the body;
  words, he becomes a centre of the divine Delight shedding it on
  all the world and attrActing all to it as to a fountain of joy and
  love and self-fulfilment in the universe.

1.12_-_The_Divine_Work, #unset, #Sri Aurobindo, #Integral Yoga
  the Divine alone. Free from desire and attachment, one with
  all beings, living in the infinite Truth and Purity and Acting out
  of the profoundest deeps of his inner consciousness, governed

1.12_-_The_Significance_of_Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  This elaborate explanation of the Yajna sets out with a vast and comprehensive definition in which it is declared that the act and energy and materials of the sacrifice, the giver and receiver of the sacrifice, the goal and object of the sacrifice are all the one Brahman. "Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman-fire,
  Brahman is that which is to be attained by samadhi in Brahmanaction." This then is the knowledge in which the liberated man has to do works of sacrifice. It is the knowledge declared of old in the great Vedantic utterances, "I am He", "All this verily is the Brahman, Brahman is this Self." It is the knowledge of the entire unity; it is the One manifest as the doer and the deed and the object of works, knower and knowledge and the object of knowledge. The universal energy into which the action is poured is the Divine; the consecrated energy of the giving is the Divine; whatever is offered is only some form of the Divine; the giver of the offering is the Divine himself in man; the action, the work, the sacrifice is itself the Divine in movement, in activity; the goal to be reached by sacrifice is the Divine. For the man who has this knowledge and lives and acts in it, there can be no binding works, no personal and egoistically appropriated action; there is only the divine Purusha Acting by the divine Prakriti in His own being, offering everything into the fire of His self-conscious cosmic energy, while the knowledge and the possession of His divine existence and consciousness by the soul unified with Him is the goal of all this God-directed movement and activity. To know that and to live and act in this unifying consciousness is to be free.

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  More than ever, the integral seeker must be armed with that clear austerity Sri Aurobindo mentions so often. He must not confuse super-reason with unreason. In practice, whenever we enter these planes consciously, whether in sleep or meditation or through deliberate exteriorization, we see two sorts of things: impersonal currents of force, which can be more or less luminous, and personal beings. But they are two forms of the same thing: The wall between consciousness and force, impersonality and personality becomes much thinner when one goes behind the veil of matter. If one looks at a working from the side of impersonal force one sees a force or energy at work Acting for a purpose or with a result, if one looks from the side of being one sees a being possessing, guiding and using or else representative of and used by a conscious force as its instrument of specialized action and expression. . . . In modern science it has been found that if you look at the movement of energy, it appears on one side to be a wave and act as a wave, on the other as a mass of particles and to act as a mass of particles each Acting in its own way. It is somewhat the same principle here.185

1.13_-_System_of_the_O.T.O., #Magick Without Tears, #Aleister Crowley, #Philosophy
  Such cases I have known. Let me recount briefly one rather conspicuous disaster. The young man was a genius and it was his bane. He got hold of a talisman of enormous power which happened to be exactly what he wanted to fulfill his heart's dearest wish. He knew also the correct way of getting it to work; but this way seemed to him far too long and difficult. So he cast about for a short cut. By using actual violence to the talisman, he saw how he could force it to carry out his design; he used a formula entirely alien to the spirit of the whole operation; it was rather like extrActing information from a prisoner by torture, when patient courtesy would have been the proper method. So he crashed the gate and got what he wanted. But the nectar turned to poison even as he drained the cup, and his previous anguish developed into absolute despair. Then came the return of the current, and they brought it in "while of unsound mind." A most accurate diagnosis!

1.13_-_The_Lord_of_the_Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Essays on the Gita
   and Acting and moving, under her impulsion entirely, in this one infinite Being; our own finite existence is seen and felt to be only one of these and its workings are seen and felt to be those of Nature, not of our real self which is the silent, impersonal unity. The ego claimed them as its own doings and therefore we thought them ours; but the ego is now dead and henceforth they are no longer ours, but Nature's. We have achieved by the slaying of ego impersonality in our being and consciousness; we have achieved by the renunciation of desire impersonality in the works of our nature. We are free not only in inaction, but in action; our liberty does not depend on a physical and temperamental immobility and vacancy, nor do we fall from freedom directly we act. Even in a full current of natural action the impersonal soul in us remains calm, still and free.

1.13_-_The_Supermind_and_the_Yoga_of_Works, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   dynamic nature of the man of will and works which can easily be led away by the pursuit of power. Power comes inevitably by the supramental change, it is a necessary condition for a perfect action: but it is the Divine Shakti that comes and takes up the nature and the life, the power of the One Acting through the spiritual individual; it is not an aggrandisement of the personal force, not the last crowning fulfilment of the separative mental and vital ego. Self-fulfilment is a result of the Yoga, but its aim is not the greatness of the individual. The sole aim is a spiritual perfection, a finding of the true self and a union with the Divine by putting on the divine consciousness and nature.1
  All the rest is constituent detail and attendant circumstance.

1.14_-_The_Structure_and_Dynamics_of_the_Self, #Aion, #Carl Jung, #Psychology
  91 The doctrine of Sabellius (beginning of the 2nd cent.) concerning the preworldly
  Monad, the "silent and unActing God" and its three prosopa (modes of manifesta-
  tion), calls for further investigation, as it bequeathed to posterity the first begin-

1.15_-_SILENCE, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  UNRESTRAINED and indiscriminate talk is morally evil and spiritually dangerous. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. This may seem a very hard saying. And yet if we pass in review the words we have given vent to in the course of the average day, we shall find that the greater number of them may be classified under three main heads: words inspired by malice and uncharitableness towards our neighbours; words inspired by greed, sensuality and self-love; words inspired by pure imbecility and uttered without rhyme or reason, but merely for the sake of making a distrActing noise. These are idle words; and we shall find, if we look into the matter, that they tend to outnumber the words that are dictated by reason, charity or necessity. And if the unspoken words of our minds endless, idiot monologue are counted, the majority for idleness becomes, for most of us, overwhelmingly large.
  What need of so much news from abroad, when all that concerns either life or death is all transActing and at work within us?

1.15_-_The_Possibility_and_Purpose_of_Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   only arise by climbing out of the ignorance and limitation of his ordinary humanity. It is the manifestation from above of that which we have to develop from below; it is the descent of God into that divine birth of the human being into which we mortal creatures must climb; it is the attrActing divine example given by God to man in the very type and form and perfected model of our human existence.

1.16_-_The_Process_of_Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The consummation in the mental and physical symbol assists the growth of the inner reality; afterwards the inner reality expresses itself with greater power in a more perfect symbolisation of itself through the outer life. Between these two, spiritual reality and mental and physical expression, Acting and returning upon each other constantly the manifestation of the Divine in humanity has elected to move always in the cycles of its concealment and its revelation.

1.17_-_Astral_Journey_Example,_How_to_do_it,_How_to_Verify_your_Experience, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The unusual word "unassuaged" is very interesting. People generally suppose that "will" is the slave of purpose, that you cannot will a thing properly unless you are aiming at a definite goal. But this is not the case. Thinking of the goal actually serves to distract the mind. In these few words is included the whole method without all the bombastic piety of the servile doctrine of mysticism about the surrender of the Will. Nor is this idea of surrender actually correct; the will must be identified with the Divine Will, so-called. One wants to become like a mighty flowing river, which is not consciously aiming at the sea, and is certainly not yielding to any external influence. It is Acting in conformity with the law of its own nature, with the Tao. One can describe it, if necessary, as "passive love"; but it is love (in effect) raised to its highest potential. We come back to the same thing: when passion is purged of any "lust of result" it is irresistible; it has become "Law." I can never understand why it is that mystics fail to see that their smarmy doctrine of surrender actually insists upon the duality which they have set out to abolish!

1.17_-_The_Divine_Birth_and_Divine_Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  HE WORK for which the Avatar descends has like his birth a double sense and a double form. It has an outward side of the divine force Acting upon the external world in order to maintain there and to reshape the divine law by which the Godward effort of humanity is kept from decisive retrogression and instead decisively carried forward in spite of the rule of action and reaction, the rhythm of advance and relapse by which Nature proceeds. It has an inward side of the divine force of the Godward consciousness Acting upon the soul of the individual and the soul of the race, so that it may receive new forms of revelation of the Divine in man and may be sustained, renewed and enriched in its power of upward self-unfolding. The
  Avatar does not descend merely for a great outward action, as the pragmatic sense in humanity is too often tempted to suppose.

1.17_-_The_Divine_Soul, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:For these three are aspects of the one Existence. The first is based upon that self-knowledge which, in our human realisation of the Divine, the Upanishad describes as the Self in us becoming all existences; the second on that which is described as seeing all existences in the Self; the third on that which is described as seeing the Self in all existences. The Self becoming all existences is the basis of our oneness with all; the Self containing all existences is the basis of our oneness in difference; the Self inhabiting all is the basis of our individuality in the universal. If the defect of our mentality, if its need of exclusive concentration compels it to dwell on any one of these aspects of self-knowledge to the exclusion of the others, if a realisation imperfect as well as exclusive moves us always to bring in a human element of error into the very Truth itself and of conflict and mutual negation into the all-comprehending unity, yet to a divine supramental being, by the essential character of the supermind which is a comprehending oneness and infinite totality, they must present themselves as a triple and indeed a triune realisation.
  9:If we suppose this soul to take its poise, its centre in the consciousness of the individual Divine living and Acting in distinct relation with the "others", still it will have in the foundation of its consciousness the entire unity from which all emerges and it will have in the background of that consciousness the extended and the modified unity and to any of these it will be capable of returning and of contemplating from them its individuality. In the Veda all these poises are asserted of the gods. In essence the gods are one existence which the sages call by different names; but in their action founded in and proceeding from the large Truth and Right Agni or another is said to be all the other gods, he is the One that becomes all; at the same time he is said to contain all the gods in himself as the nave of a wheel contains the spokes, he is the One that contains all; and yet as Agni he is described as a separate deity, one who helps all the others, exceeds them in force and knowledge, yet is inferior to them in cosmic position and is employed by them as messenger, priest and worker, - the creator of the world and father, he is yet the son born of our works, he is, that is to say, the original and the manifested indwelling Self or Divine, the One that inhabits all.
  10:All the relations of the divine soul with God or its supreme Self and with its other selves in other forms will be determined by this comprehensive self-knowledge. These relations will be relations of being, of consciousness and knowledge, of will and force, of love and delight. Infinite in their potentiality of variation, they need exclude no possible relation of soul with soul that is compatible with the preservation of the inalienable sense of unity in spite of every phenomenon of difference. Thus in its relations of enjoyment the divine soul will have the delight of all its own experience in itself; it will have the delight of all its experience of relation with others as a communion with other selves in other forms created for a varied play in the universe; it will have too the delight of the experiences of its other selves as if they were its own - as indeed they really are. And all this capacity it will have because it will be aware of its own experiences, of its relations with others and of the experiences of others and their relations with itself as all the joy or Ananda of the One, the supreme Self, its own self, differentiated by its separate habitation of all these forms comprehended in its own being but still one in difference. Because this unity is the basis of all its experience, it will be free from the discords of our divided consciousness, divided by ignorance and a separatist egoism; all these selves and their relations will play consciously into each other's hands; they will part and melt into each other as the numberless notes of an eternal harmony.

1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  current of Consciousness-Force or consciousness-energy or consciousness-heat taking on different intensities at different levels.
  Then there is the fundamental Agni, or material Agni, which is the ultimate state of the energy of consciousness, prior to its conversion or densification into Matter. This is how one becomes the other. (Let us here recalled the Mother's words: "It is a movement greater than the force or power holding the cells in an individual form.") Modern science has also finally realized that Matter and Energy can be converted into each other (E = mc2 is its great breakthrough), but it has yet to see that Energy is consciousness, that Matter is consciousness, and that by Acting upon consciousness one can act upon Energy and Matter. To transform Matter into Energy, modern science knows only of physical processes that produce heat, but by knowing the fundamental Agni, which is the foundation of Energy or Consciousness-Force, one can, in principle, act directly upon Matter and achieve the same transmutation without setting one's body on fire in the process.
  The conversation of 1926 then introduces us to two material facts (and their spiritual basis) that are extremely important from the standpoint of transformation: first, that all earthly forms are made up of the same elements, and only different atomic arrangements account for the different features (this is the physical counterpart to the spiritual truth of the world's divine Oneness: "Thou art man and woman, boy and girl, old and worn thou walkest bent over a staff;

1.18_-_The_Divine_Worker, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  And yet this liberation does not at all prevent him from Acting. Only, he knows that it is not he who is active, but the modes, the qualities of Nature, her triple "The man who knows the principles of things thinks, his mind in Yoga (with the inactive Impersonal), 'I am doing nothing'; when he sees, hears, touches, smells, eats, moves, sleeps, breathes, speaks, takes, ejects, opens his eyes or closes them, he holds that it is only the senses Acting upon the objects of the senses." He himself, safe in the immutable, unmodified soul, is beyond the grip of the three gunas, trigun.atta; he is neither sattwic, rajasic nor tamasic; he sees with a clear untroubled spirit the alternations of the natural modes and qualities in his action, their rhythmic play of light and happiness, activity and force, rest and inertia. This superiority of the calm soul observing its action but not involved in it, this traigun.attya, is also a high sign of the divine worker. By itself the idea might lead to a doctrine of the mechanical determinism of Nature and the perfect aloofness and irresponsibility of the soul; but the Gita effectively avoids this fault of an insufficient thought by its illumining supertheistic idea of the Purushottama. It makes it clear that it is not in the end Nature which mechanically determines its own action; it is the will of the Supreme which inspires her; he who has already slain the Dhritarashtrians, he of whom Arjuna is only the human instrument, a universal Soul, a transcendent Godhead is the master of her labour. The reposing of works in the Impersonal is a means of getting rid of the personal egoism of the doer, but the end is to give up all our actions to that great Lord of all, sarva-loka-mahesvara. "With a consciousness identified with the
  Self, renouncing all thy actions into Me, mayi sarvan.i karman.i

1.19_-_GOD_IS_NOT_MOCKED, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Horizontally and vertically, in physical and temperamental kind as well as in degree of inborn ability and native goodness, human beings differ profoundly one from another. Why? To what end and for what past causes? Master, who did sin, this man or his parents, that he was born blind? Jesus answered, Neither hath this man sinned nor his parents, but that the works of God should be made manifest in him. The man of science, on the contrary, would say that the responsibility rested with the parents who had caused the blindness of their child either by having the wrong kind of genes, or by contrActing some avoidable disease. Hindu or Buddhist believers in reincarnation according to the laws of karma (the destiny which, by their actions, individuals and groups of individuals impose upon themselves, one another and their descendants) would give another answer and say that, owing to what he had done in previous existences, the blind man had predestined himself to choose the sort of parents from whom he would have to inherit blindness.
  These three answers are not mutually incompatible. The parents are responsible for making the child what, by heredity and upbringing, he turns out to be. The soul or character incarnated in the child is of such a nature, owing to past behaviour, that it is forced to select those particular parents. And collaborating with the material and efficient causes is the final cause, the teleological pull from in front. This teleological pull is a pull from the divine Ground of things Acting upon that part of the timeless now, which a finite mind must regard as the future. Men sin and their parents sin; but the works of God have to be manifested in every sentient being (either by exceptional ways, as in this case of supernormal healing, or in the ordinary course of events)have to be manifested again and again, with the infinite patience of eternity, until at last the creature makes itself fit for the perfect and consummate manifestation of unitive knowledge, of the state of not I, but God in me.

1.19_-_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  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.

1.200-1.224_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Rama was grief-stricken. Just then Siva and Parvati happened to pass close by. Siva saluted Rama and passed on. Parvati was surprised and asked
  Siva to explain why He, the Lord of the Universe, being worshipped by all, should stop to salute Rama, an ordinary human who having missed his consort was grief-stricken and moving in anguish in the wilderness and looking helpless. Siva then said: Rama is simply Acting as a human being would under the circumstances. He is nevertheless the incarnation of
  Vishnu, and deserves to be saluted. You may test him if you choose.

1.2.01_-_The_Call_and_the_Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  This Yoga implies not only the realisation of God, but an entire consecration and change of the inner and outer life till it is fit to manifest a divine consciousness and become part of a divine work. This means an inner discipline far more exActing and difficult than mere ethical and physical austerities. One must not enter on this path, far vaster and more arduous than most ways of Yoga, unless one is sure of the psychic call and of one's readiness to go through to the end.

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