classes ::: time, Everyday, adverb, favorite,
children :::
branches ::: Always, Always Dwell

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Always
class:time
class:Everyday
word class:adverb
class:favorite

--- INSTANCES (verbs + nouns?)
Call
Let
Is
Repeat
Remember
Reject


Present (adj)

God by any, many and all names: Mother, Divine, the Word, Brahman, Shakti
Reference to various attributes: Will, Grace,

see also ::: verbs, nouns, adjective,

--- ALWAYS
remember the Divine ::: Whatever you do, always remember the Divine.
remember the Mother ::: Always remember the Mother Call upon her. Then the difficulties will go away. Do not be afraid, do not be perturbed by the difficulties. Call upon the Mother steadily.
remember and offer ::: In all pursuits, intellectual or active, your one motto should be, Remember and Offer. Let whatever you do be done as an offering to the Divine. And this too will be an excellent discipline for you; it will prevent you from doing many foolish and useless things.
remember our aim ::: Whatever we do, we must always remember our aim.
Remember the Divine ::: Remember always the Divine and all you do will be an expression of the Divine Presence.
remember the eternal word ::: ... remember always the eternal word of our Lover and Master, 'I will free thee from all sin and evil; do not grieve.'
read Savitri always ::: It does not matter if you do not understand it - Savitri, read it always.
you too are Brahman ::: 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.
Let it always be with you ::: Let the Divine Presence be always with you.
each moment ::: At each moment of our life, in all circumstance the Grace is there helping us to surmount all difficulties.

TARGETS
  read Savitri
VERBS
NOUNS
NOTES
  always acceptable to delete porn collections
  always put before the soul any action.

--- QUOTES
--- THE MOTHER
  Always remember the Mother Call upon her. Then the difficulties will go away. Do not be afraid, do not be perturbed by the difficulties. Call upon the Mother steadily. ~ Sri Aurobindo, Annual, Issue 27

  Live always as if you were under the very eye of the supreme and the Divine Mother Do nothing, try to think and feel nothing that would be unworthy of the Divine Presence.

  Remember that the Mother is always with you.

Address Her as follows and She will pull you out of all difficulties:
"O Mother Thou art the light of my intelligence, the purity of my soul,
the quiet strength of my vital, the endurance of my body.
I rely on Thee alone and want to be entirely Thine.
Make me surmount all obstacles on the way."
~ The Mother Words Of The Mother - III

--- DIVINE PRESENCE
  The Divine is present among us. When we remember Him always He gives us the strength to face all circumstances with perfect peace and equanimity. Become aware of the Presence and your difficulties will disappear.
~ The Mother Words Of The Mother - II,

  Always we must repeat to the doubting intellect the promise of the Master, 'I will deliver thee from all sin and evil; do not grieve.' At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.

  I have said that we are always with you and it is true, but to feel it you must draw back from your vital and be able to concentrate in your inner being. If you do that faithfully and sincerely, after a time you
will feel the connection and the support.
~ Sri Aurobindo, Letters On Yoga - IV

--- DIVINE FORCE
  Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail For those whom the Force has touched and taken up, belong thenceforth to the Divine.

  Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force.
~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 59

--- SRI AUROBINDO
  Sri Aurobindo is always there to help you and guide you; but it is natural that you should approach Him with the reverence due to the Master of Yoga. 3 July 1960
~ The Mother Some Answers From The Mother 243

--- UNSORTED
It is the soul in us which turns always towards Truth, Good and Beauty.
~ Sri Aurobindo, The Life Divine

  Always do what you know to be the best even if it is the most difficult thing to do.
~ The Mother Words Of The Mother - III

  We are always free to make our proposals to the Lord, but after all it is only His will that is realised.
~ The Mother Words Of The Mother - II

... What you should do, is always to reject the lower experiences and concentrate on a fixed and quiet aspiration towards the one thing needed, the Light, the Calm, the Peace, the Devotion that you felt for two or three days. It is because you get interested in the lower vital experiences and in observing and thinking about them that they take hold, and then comes the absence of the Contact and the confusion. You have surely had enough of this kind of experience already and should make up your mind to steadily reject it when it comes.
~ Sri Aurobindo, Letters On Yoga - II,

POTENTIAL ADD QUOTES
  grace, trust, surrender

see also ::: everyday, never, effective, alone


see also ::: adjective, alone, effective, everyday, never, nouns, verbs

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO

adjective
alone
effective
everyday
never
nouns
verbs

AUTH

BOOKS
A_Brief_History_of_Everything
Big_Mind,_Big_Heart
Enchiridion_text
Epigrams_from_Savitri
Evolution_II
Faust
Full_Circle
General_Principles_of_Kabbalah
Heart_of_Matter
Hymn_of_the_Universe
Infinite_Library
Integral_Life_Practice_(book)
Know_Yourself
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mantras_Of_The_Mother
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
On_Interpretation
On_Thoughts_And_Aphorisms
Process_and_Reality
Quotology
Savitri
The_Act_of_Creation
The_Bible
the_Book
The_Categories
The_Divine_Companion
The_Divine_Milieu
The_Epic_of_Gilgamesh
The_Essential_Songs_of_Milarepa
The_Future_of_Man
The_Golden_Bough
The_Heros_Journey
The_Imitation_of_Christ
The_Lotus_Sutra
The_Republic
The_Seals_of_Wisdom
The_Synthesis_Of_Yoga
The_Tarot_of_Paul_Christian
The_Use_and_Abuse_of_History
The_Way_of_Perfection
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Toward_the_Future
Twilight_of_the_Idols

IN CHAPTERS TITLE
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1.hcyc_-_11_-_Always_working_alone,_always_walking_alone_(from_The_Shodoka)
1.jr_-_The_Intellectual_Is_Always_Showing_Off
1.sca_-_What_you_hold,_may_you_always_hold
1.wby_-_At_Galway_Races
1.whitman_-_O_Living_Always--Always_Dying
1.whitman_-_That_Music_Always_Round_Me

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0_0.01_-_Introduction
00.01_-_The_Mother_on_Savitri
0_0.02_-_Topographical_Note
00.03_-_Upanishadic_Symbolism
00.04_-_The_Beautiful_in_the_Upanishads
000_-_Humans_in_Universe
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
0.00_-_The_Wellspring_of_Reality
0.01f_-_FOREWARD
0.01_-_I_-_Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities-_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.01_-_Letters_from_the_Mother_to_Her_Son
0.01_-_Life_and_Yoga
0.02_-_Letters_to_a_Sadhak
0.02_-_The_Three_Steps_of_Nature
0.03_-_III_-_The_Evening_Sittings
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_INTRODUCTION
0.06_-_Letters_to_a_Young_Sadhak
0.07_-_Letters_to_a_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_Sri_Aurobindo_-_The_Age_of_Sri_Aurobindo
01.01_-_The_One_Thing_Needful
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.03_-_Mystic_Poetry
01.03_-_Rationalism
01.03_-_The_Yoga_of_the_King_-_The_Yoga_of_the_Souls_Release
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_The_Intuition_of_the_Age
01.04_-_The_Poetry_in_the_Making
01.04_-_The_Secret_Knowledge
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.05_-_The_Nietzschean_Antichrist
01.06_-_On_Communism
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.07_-_The_Bases_of_Social_Reconstruction
01.08_-_A_Theory_of_Yoga
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0.10_-_Letters_to_a_Young_Captain
01.10_-_Nicholas_Berdyaev:_God_Made_Human
01.10_-_Principle_and_Personality
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Goethe
01.12_-_Three_Degrees_of_Social_Organisation
01.13_-_T._S._Eliot:_Four_Quartets
01.14_-_Nicholas_Roerich
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
0_1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
0_1955-04-04
0_1956-04-04
0_1956-04-20
0_1956-05-02
0_1956-07-29
0_1956-09-14
0_1956-10-08
0_1957-04-09
0_1957-07-03
0_1957-10-17
0_1957-11-12
0_1957-11-13
0_1958-01-01
0_1958-02-25
0_1958-03-07
0_1958-04-03
0_1958-05-01
0_1958-05-10
0_1958-06-06_-_Supramental_Ship
0_1958-07-05
0_1958-07-06
0_1958-08-12
0_1958-09-16_-_OM_NAMO_BHAGAVATEH
0_1958-10-04
0_1958-10-10
0_1958-10-25_-_to_go_out_of_your_body
0_1958-11-04_-_Myths_are_True_and_Gods_exist_-_mental_formation_and_occult_faculties_-_exteriorization_-_work_in_dreams
0_1958-11-11
0_1958-11-14
0_1958-11-22
0_1958-11-27_-_Intermediaries_and_Immediacy
0_1958-11-30
0_1958-12-04
0_1958-12-28
0_1959-01-14
0_1959-01-21
0_1959-03-10_-_vital_dagger,_vital_mass
0_1959-03-26_-_Lord_of_Death,_Lord_of_Falsehood
0_1959-04-23
0_1959-04-24
0_1959-05-25
0_1959-05-28
0_1959-06-03
0_1959-06-07
0_1959-07-14
0_1959-11-25
0_1960-03-03
0_1960-03-07
0_1960-04-07
0_1960-04-13
0_1960-05-16
0_1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
0_1960-05-24_-_supramental_flood
0_1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
0_1960-06-04
0_1960-06-07
0_1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
0_1960-07-23_-_The_Flood_and_the_race_-_turning_back_to_guide_and_save_amongst_the_torrents_-_sadhana_vs_tamas_and_destruction_-_power_of_giving_and_offering_-_Japa,_7_lakhs,_140000_per_day,_1_crore_takes_20_years
0_1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
0_1960-08-20
0_1960-08-27
0_1960-09-20
0_1960-10-02a
0_1960-10-08
0_1960-10-11
0_1960-10-15
0_1960-10-22
0_1960-10-25
0_1960-10-30
0_1960-11-08
0_1960-11-12
0_1960-11-15
0_1960-11-26
0_1960-12-13
0_1960-12-17
0_1960-12-23
0_1960-12-31
0_1961-01-10
0_1961-01-12
0_1961-01-17
0_1961-01-22
0_1961-01-24
0_1961-01-27
0_1961-01-29
0_1961-01-31
0_1961-02-04
0_1961-02-07
0_1961-02-11
0_1961-02-18
0_1961-02-25
0_1961-03-04
0_1961-03-11
0_1961-03-17
0_1961-03-21
0_1961-03-25
0_1961-03-27
0_1961-04-07
0_1961-04-08
0_1961-04-12
0_1961-04-15
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0_1961-05-23
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0_1961-11-12
0_1961-11-16a
0_1961-12-16
0_1961-12-20
0_1961-12-23
0_1962-01-09
0_1962-01-12_-_supramental_ship
0_1962-01-21
0_1962-01-27
0_1962-02-03
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0_1963-10-26
0_1963-11-04
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0_1963-12-03
0_1963-12-07_-_supramental_ship
0_1963-12-11
0_1963-12-14
0_1963-12-18
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0_1963-12-31
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0_1965-06-18_-_supramental_ship
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02.01_-_A_Vedic_Story
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.01_-_Our_Ideal
02.01_-_The_World_War
02.02_-_Lines_of_the_Descent_of_Consciousness
02.03_-_An_Aspect_of_Emergent_Evolution
02.03_-_National_and_International
02.03_-_The_Glory_and_the_Fall_of_Life
02.04_-_The_Kingdoms_of_the_Little_Life
02.05_-_Federated_Humanity
02.05_-_The_Godheads_of_the_Little_Life
02.06_-_The_Integral_Yoga_and_Other_Yogas
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
02.06_-_Vansittartism
02.08_-_Jules_Supervielle
02.08_-_The_Basic_Unity
02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness
02.09_-_Two_Mystic_Poems_in_Modern_French
02.10_-_Independence_and_its_Sanction
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
02.11_-_New_World-Conditions
02.12_-_The_Heavens_of_the_Ideal
02.13_-_On_Social_Reconstruction
02.14_-_Appendix
02.14_-_Panacea_of_Isms
03.01_-_Humanism_and_Humanism
03.01_-_The_Evolution_of_Consciousness
03.01_-_The_Malady_of_the_Century
03.01_-_The_New_Year_Initiation
03.01_-_The_Pursuit_of_the_Unknowable
03.02_-_Aspects_of_Modernism
03.02_-_The_Gradations_of_Consciousness__The_Gradation_of_Planes
03.02_-_The_Philosopher_as_an_Artist_and_Philosophy_as_an_Art
03.02_-_Yogic_Initiation_and_Aptitude
03.03_-_Arjuna_or_the_Ideal_Disciple
03.03_-_A_Stainless_Steel_Frame
03.03_-_Modernism_-_An_Oriental_Interpretation
03.03_-_The_Inner_Being_and_the_Outer_Being
03.04_-_The_Body_Human
03.04_-_The_Other_Aspect_of_European_Culture
03.04_-_The_Vision_and_the_Boon
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.06_-_The_Pact_and_its_Sanction
03.07_-_The_Sunlit_Path
03.08_-_The_Spiritual_Outlook
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Buddhism_and_Hinduism
03.10_-_Hamlet:_A_Crisis_of_the_Evolving_Soul
03.10_-_Sincerity
03.10_-_The_Mission_of_Buddhism
03.11_-_Modernist_Poetry
03.11_-_The_Language_Problem_and_India
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
03.12_-_TagorePoet_and_Seer
03.13_-_Dynamic_Fatalism
03.13_-_Human_Destiny
03.14_-_From_the_Known_to_the_Unknown?
03.15_-_Origin_and_Nature_of_Suffering
03.16_-_The_Tragic_Spirit_in_Nature
03.17_-_The_Souls_Odyssey
04.01_-_The_Birth_and_Childhood_of_the_Flame
04.01_-_The_Divine_Man
04.03_-_The_Eternal_East_and_West
04.04_-_A_Global_Humanity
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.05_-_The_Freedom_and_the_Force_of_the_Spirit
04.05_-_The_Immortal_Nation
04.06_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_To_Be_or_Not_to_Be
04.07_-_Matter_Aspires
04.07_-_Readings_in_Savitri
04.08_-_An_Evolutionary_Problem
04.09_-_Values_Higher_and_Lower
04.19_-_To_the_Heights-XIX_(The_March_into_the_Night)
05.01_-_Man_and_the_Gods
05.01_-_Of_Love_and_Aspiration
05.02_-_Gods_Labour
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.05_-_In_Quest_of_Reality
05.05_-_Of_Some_Supreme_Mysteries
05.06_-_Physics_or_philosophy
05.06_-_The_Birth_of_Maya
05.07_-_Man_and_Superman
05.07_-_The_Observer_and_the_Observed
05.08_-_An_Age_of_Revolution
05.08_-_True_Charity
05.09_-_Varieties_of_Religious_Experience
05.10_-_Knowledge_by_Identity
05.11_-_The_Soul_of_a_Nation
05.13_-_Darshana_and_Philosophy
05.14_-_The_Sanctity_of_the_Individual
05.16_-_A_Modernist_Mentality
05.17_-_Evolution_or_Special_Creation
05.18_-_Man_to_be_Surpassed
05.20_-_The_Urge_for_Progression
05.21_-_Being_or_Becoming_and_Having
05.22_-_Success_and_its_Conditions
05.23_-_The_Base_of_Sincerity
05.24_-_Process_of_Purification
05.25_-_Sweet_Adversity
05.26_-_The_Soul_in_Anguish
05.29_-_Vengeance_is_Mine
05.30_-_Theres_a_Divinity
05.31_-_Divine_Intervention
05.32_-_Yoga_as_Pragmatic_Power
05.33_-_Caesar_versus_the_Divine
05.34_-_Light,_more_Light
06.01_-_The_End_of_a_Civilisation
06.01_-_The_Word_of_Fate
06.05_-_The_Story_of_Creation
06.08_-_The_Individual_and_the_Collective
06.09_-_How_to_Wait
06.14_-_The_Integral_Realisation
06.15_-_Ever_Green
06.17_-_Directed_Change
06.19_-_Mental_Silence
06.23_-_Here_or_Elsewhere
06.24_-_When_Imperfection_is_Greater_Than_Perfection
06.27_-_To_Learn_and_to_Understand
06.28_-_The_Coming_of_Superman
06.30_-_Sweet_Holy_Tears
06.31_-_Identification_of_Consciousness
06.32_-_The_Central_Consciousness
06.33_-_The_Constants_of_the_Spirit
06.34_-_Selfless_Worker
06.35_-_Second_Sight
06.36_-_The_Mother_on_Herself
07.01_-_Realisation,_Past_and_Future
07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge
07.05_-_This_Mystery_of_Existence
07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute
07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.10_-_Diseases_and_Accidents
07.11_-_The_Problem_of_Evil
07.12_-_This_Ugliness_in_the_World
07.14_-_The_Divine_Suffering
07.17_-_Why_Do_We_Forget_Things?
07.20_-_Why_are_Dreams_Forgotten?
07.22_-_Mysticism_and_Occultism
07.25_-_Prayer_and_Aspiration
07.26_-_Offering_and_Surrender
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.30_-_Sincerity_is_Victory
07.31_-_Images_of_Gods_and_Goddesses
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.37_-_The_Psychic_Being,_Some_Mysteries
07.40_-_Service_Human_and_Divine
07.42_-_The_Nature_and_Destiny_of_Art
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
08.01_-_Choosing_To_Do_Yoga
08.04_-_Doing_for_Her_Sake
08.05_-_Will_and_Desire
08.07_-_Sleep_and_Pain
08.10_-_Are_Not_Dogs_More_Faithful_Than_Men?
08.12_-_Thought_the_Creator
08.13_-_Thought_and_Imagination
08.15_-_Divine_Living
08.16_-_Perfection_and_Progress
08.17_-_Psychological_Perfection
08.18_-_The_Origin_of_Desire
08.19_-_Asceticism
08.20_-_Are_Not_The_Ascetic_Means_Helpful_At_Times?
08.21_-_Human_Birth
08.23_-_Sadhana_Must_be_Done_in_the_Body
08.24_-_On_Food
08.25_-_Meat-Eating
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.28_-_Prayer_and_Aspiration
08.29_-_Meditation_and_Wakefulness
08.30_-_Dealing_with_a_Wrong_Movement
08.33_-_Opening_to_the_Divine
08.34_-_To_Melt_into_the_Divine
08.35_-_Love_Divine
08.36_-_Buddha_and_Shankara
08.37_-_The_Significance_of_Dates
08.38_-_The_Value_of_Money
09.01_-_Prayer_and_Aspiration
09.02_-_Meditation
09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness
09.03_-_The_Psychic_Being
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.06_-_How_Can_Time_Be_a_Friend?
09.09_-_The_Origin
09.12_-_The_True_Teaching
09.13_-_On_Teachers_and_Teaching
09.14_-_Education_of_Girls
09.18_-_The_Mother_on_Herself
100.00_-_Synergy
10.01_-_A_Dream
10.01_-_The_Dream_Twilight_of_the_Ideal
10.03_-_Life_in_and_Through_Death
10.04_-_Lord_of_Time
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
10.04_-_Transfiguration
1.004_-_Women
1.005_-_The_Table
10.06_-_Beyond_the_Dualities
10.07_-_The_Demon
10.08_-_Consciousness_as_Freedom
1.008_-_The_Principle_of_Self-Affirmation
10.09_-_Education_as_the_Growth_of_Consciousness
1.009_-_Perception_and_Reality
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_INTRODUCTION
1.00b_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00c_-_INTRODUCTION
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00f_-_DIVISION_F_-_THE_LAW_OF_ECONOMY
1.00g_-_Foreword
1.00_-_INTRODUCTION
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_PREFACE
1.00_-_Preface
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
10.10_-_A_Poem
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.15_-_The_Evolution_of_Language
1.016_-_The_Bee
10.16_-_The_Relative_Best
1.017_-_The_Night_Journey
1.018_-_The_Cave
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_An_Accomplished_Westerner
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Asana
1.01_-_Economy
1.01f_-_Introduction
1.01_-_Foreward
1.01_-_Historical_Survey
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_Introduction
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_MASTER_AND_DISCIPLE
1.01_-_MAXIMS_AND_MISSILES
1.01_-_Necessity_for_knowledge_of_the_whole_human_being_for_a_genuine_education.
1.01_-_Newtonian_and_Bergsonian_Time
1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.
1.01_-_On_renunciation_of_the_world
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_Prayer
1.01_-_Principles_of_Practical_Psycho_therapy
1.01_-_SAMADHI_PADA
1.01_-_Seeing
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_Ego
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.01_-_The_Highest_Meaning_of_the_Holy_Truths
1.01_-_The_Human_Aspiration
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_The_King_of_the_Wood
1.01_-_The_Mental_Fortress
1.01_-_The_Path_of_Later_On
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_True_Aim_of_Life
1.01_-_The_Unexpected
1.01_-_To_Watanabe_Sukefusa
1.01_-_Two_Powers_Alone
1.020_-_Ta-Ha
10.21_-_Short_Notes_-_4-_Ego
1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.023_-_The_Believers
1.02.4.1_-_The_Worlds_-_Surya
1.024_-_Affiliation_With_Larger_Wholes
10.24_-_Savitri
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.025_-_The_Criterion
10.26_-_A_True_Professor
10.27_-_Consciousness
1.027_-_The_Ant
1.028_-_Bringing_About_Whole-Souled_Dedication
10.28_-_Love_and_Love
1.02.9_-_Conclusion_and_Summary
1.02_-_Education
1.02_-_Groups_and_Statistical_Mechanics
1.02_-_In_the_Beginning
1.02_-_Isha_Analysis
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Meeting_the_Master_-_Authors_second_meeting,_March_1921
1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.
1.02_-_On_detachment
1.02_-_On_the_Knowledge_of_God.
1.02_-_ON_THE_TEACHERS_OF_VIRTUE
1.02_-_Outline_of_Practice
1.02_-_Prana
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_Skillful_Means
1.02_-_Taras_Tantra
1.02_-_The_7_Habits__An_Overview
1.02_-_The_Age_of_Individualism_and_Reason
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Human_Soul
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Philosophy_of_Ishvara
1.02_-_THE_POOL_OF_TEARS
1.02_-_The_Principle_of_Fire
1.02_-_THE_PROBLEM_OF_SOCRATES
1.02_-_The_Recovery
1.02_-_The_Refusal_of_the_Call
1.02_-_The_Shadow
1.02_-_The_Stages_of_Initiation
1.02_-_The_Three_European_Worlds
1.02_-_The_Two_Negations_1_-_The_Materialist_Denial
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Virtues
1.02_-_THE_WITHIN_OF_THINGS
1.02_-_What_is_Psycho_therapy?
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.31_-_The_Mystery_of_The_Five_Senses
1.032_-_Our_Concept_of_God
10.32_-_The_Mystery_of_the_Five_Elements
10.33_-_On_Discipline
10.34_-_Effort_and_Grace
10.35_-_The_Moral_and_the_Spiritual
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Parable
1.03_-_APPRENTICESHIP_AND_ENCULTURATION_-_ADOPTION_OF_A_SHARED_MAP
1.03_-_Bloodstream_Sermon
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Eternal_Presence
1.03_-_Fire_in_the_Earth
1.03_-_Man_-_Slave_or_Free?
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Of_some_imperfections_which_some_of_these_souls_are_apt_to_have,_with_respect_to_the_second_capital_sin,_which_is_avarice,_in_the_spiritual_sense
1.03_-_On_exile_or_pilgrimage
1.03_-_On_Knowledge_of_the_World.
1.03_-_ON_THE_AFTERWORLDLY
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Preparing_for_the_Miraculous
1.03_-_Reading
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Some_Aspects_of_Modern_Psycho_therapy
1.03_-_Some_Practical_Aspects
1.03_-_Sympathetic_Magic
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Armour_of_Grace
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_The_Desert
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_THE_GRAND_OPTION
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Sephiros
1.03_-_THE_STUDY_(The_Exorcism)
1.03_-_The_Syzygy_-_Anima_and_Animus
1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_Time_Series,_Information,_and_Communication
1.03_-_To_Layman_Ishii
1.040_-_Forgiver
1.040_-_Re-Educating_the_Mind
1.04_-_ADVICE_TO_HOUSEHOLDERS
1.04_-_A_Leader
1.04_-_BOOK_THE_FOURTH
1.04_-_Descent_into_Future_Hell
1.04_-_Feedback_and_Oscillation
1.04_-_GOD_IN_THE_WORLD
1.04_-_Hymns_of_Bharadwaja
1.04_-_KAI_VALYA_PADA
1.04_-_Magic_and_Religion
1.04_-_Money
1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_On_Knowledge_of_the_Future_World.
1.04_-_ON_THE_DESPISERS_OF_THE_BODY
1.04_-_Reality_Omnipresent
1.04_-_Relationship_with_the_Divine
1.04_-_Religion_and_Occultism
1.04_-_Sounds
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Conditions_of_Esoteric_Training
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Core_of_the_Teaching
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Discovery_of_the_Nation-Soul
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Paths
1.04_-_The_Praise
1.04_-_The_Qabalah__The_Best_Training_for_Memory
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Self
1.04_-_The_Silent_Mind
1.04_-_THE_STUDY_(The_Compact)
1.04_-_To_the_Priest_of_Rytan-ji
1.04_-_Wake-Up_Sermon
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.04_-_Wherefore_of_World?
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_AUERBACHS_CELLAR
1.05_-_Bhakti_Yoga
1.05_-_BOOK_THE_FIFTH
1.05_-_Buddhism_and_Women
1.05_-_CHARITY
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Computing_Machines_and_the_Nervous_System
1.05_-_Consciousness
1.05_-_Hsueh_Feng's_Grain_of_Rice
1.05_-_Hymns_of_Bharadwaja
1.05_-_Knowledge_by_Aquaintance_and_Knowledge_by_Description
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_On_the_Love_of_God.
1.05_-_Pratyahara_and_Dharana
1.05_-_Prayer
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_Solitude
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Creative_Principle
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_New_Consciousness
1.05_-_The_Second_Circle__The_Wanton._Minos._The_Infernal_Hurricane._Francesca_da_Rimini.
1.05_-_The_True_Doer_of_Works
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_The_Ways_of_Working_of_the_Lord
1.05_-_True_and_False_Subjectivism
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_War_And_Politics
1.05_-_Work_and_Teaching
1.05_-_Yoga_and_Hypnotism
1.06_-_Agni_and_the_Truth
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Five_Dreams
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_Magicians_as_Kings
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_On_Induction
1.06_-_On_remembrance_of_death.
1.06_-_ON_THE_PALE_CRIMINAL
1.06_-_On_Thought
1.06_-_On_Work
1.06_-_PIG_AND_PEPPER
1.06_-_Psychic_Education
1.06_-_Psycho_therapy_and_a_Philosophy_of_Life
1.06_-_Quieting_the_Vital
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Breaking_of_the_Limits
1.06_-_The_Desire_to_be
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Four_Powers_of_the_Mother
1.06_-_The_Greatness_of_the_Individual
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Sign_of_the_Fishes
1.06_-_The_Three_Schools_of_Magick_1
1.06_-_The_Transformation_of_Dream_Life
1.06_-_Wealth_and_Government
1.06_-_WITCHES_KITCHEN
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.070_-_The_Seven_Stages_of_Perfection
1.073_-_The_Enwrapped
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_A_STREET
1.07_-_BOOK_THE_SEVENTH
1.07_-_Bridge_across_the_Afterlife
1.07_-_Cybernetics_and_Psychopathology
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Medicine_and_Psycho_therapy
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_Our_Knowledge_of_General_Principles
1.07_-_ON_READING_AND_WRITING
1.07_-_Past,_Present_and_Future
1.07_-_Raja-Yoga_in_Brief
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Continuity_of_Consciousness
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_The_Fire_of_the_New_World
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Infinity_Of_The_Universe
1.07_-_The_Literal_Qabalah_(continued)
1.07_-_The_Magic_Wand
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Primary_Data_of_Being
1.07_-_The_Process_of_Evolution
1.07_-_The_Psychic_Center
1.07_-_TRUTH
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08a_-_The_Ladder
1.08_-_Attendants
1.08_-_Civilisation_and_Barbarism
1.08_-_Independence_from_the_Physical
1.08_-_Information,_Language,_and_Society
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_Stead_and_the_Spirits
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Historical_Significance_of_the_Fish
1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Discovery
1.08_-_The_Supreme_Will
1.08_-_The_Synthesis_of_Movement
1.08_-_The_Three_Schools_of_Magick_3
1.08_-_THINGS_THE_GERMANS_LACK
1.094_-_Understanding_the_Structure_of_Things
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_ADVICE_TO_THE_BRAHMOS
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_FAITH_IN_PEACE
1.09_-_Fundamental_Questions_of_Psycho_therapy
1.09_-_Saraswati_and_Her_Consorts
1.09_-_SELF-KNOWLEDGE
1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE
1.09_-_Sleep_and_Death
1.09_-_Sri_Aurobindo_and_the_Big_Bang
1.09_-_Talks
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Ambivalence_of_the_Fish_Symbol
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_The_Greater_Self
1.09_-_The_Pure_Existent
1.09_-_The_Secret_Chiefs
1.09_-_The_Worship_of_Trees
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
11.02_-_The_Golden_Life-line
11.03_-_Cosmonautics
1.1.04_-_Philosophy
1.1.04_-_The_Self_or_Atman
11.05_-_The_Ladder_of_Unconsciousness
1.1.05_-_The_Siddhis
1.107_-_The_Bestowal_of_a_Divine_Gift
11.08_-_Body-Energy
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Foresight
1.10_-_GRACE_AND_FREE_WILL
1.10_-_Harmony
1.10_-_Laughter_Of_The_Gods
1.10_-_On_our_Knowledge_of_Universals
1.10_-_ON_WAR_AND_WARRIORS
1.10_-_Relics_of_Tree_Worship_in_Modern_Europe
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
1.10_-_The_Methods_and_the_Means
1.10_-_THE_NEIGHBORS_HOUSE
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Roughly_Material_Plane_or_the_Material_World
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS
1.1.1.01_-_Three_Elements_of_Poetic_Creation
1.1.1.04_-_Joy_of_Poetic_Creation
1.1.1.06_-_Inspiration_and_Effort
1.1.1.08_-_Self-criticism
11.10_-_The_Test_of_Truth
11.11_-_The_Ideal_Centre
11.13_-_In_these_Fateful_Days
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_Correspondence_and_Interviews
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_FAITH_IN_MAN
1.11_-_GOOD_AND_EVIL
1.11_-_Higher_Laws
1.11_-_Oneness
1.11_-_ON_THE_NEW_IDOL
1.11_-_(Plot_continued.)_Reversal_of_the_Situation,_Recognition,_and_Tragic_or_disastrous_Incident_defined_and_explained.
1.11_-_Powers
1.11_-_The_Change_of_Power
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.1.1_-_The_Mind_and_Other_Levels_of_Being
1.11_-_The_Reason_as_Governor_of_Life
1.11_-_The_Seven_Rivers
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_Transformation
1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
1.11_-_Woolly_Pomposities_of_the_Pious_Teacher
1.11_-_Works_and_Sacrifice
1.12_-_Brute_Neighbors
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_GARDEN
1.12_-_God_Departs
1.12_-_Independence
1.1.2_-_Intellect_and_the_Intellectual
1.12_-_ON_THE_FLIES_OF_THE_MARKETPLACE
1.12_-_Sleep_and_Dreams
1.12_-_SOME_REFLECTIONS_ON_THE_RIGHTS_OF_MAN
1.12_-_The_Divine_Work
1.12_-_THE_FESTIVAL_AT_PNIHTI
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Office_and_Limitations_of_the_Reason
1.12_-_The_Sacred_Marriage
1.12_-_The_Significance_of_Sacrifice
1.12_-_The_Sociology_of_Superman
1.12_-_The_Strength_of_Stillness
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.12_-_Truth_and_Knowledge
1.13_-_Conclusion_-_He_is_here
1.13_-_Dawn_and_the_Truth
1.13_-_Gnostic_Symbols_of_the_Self
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_Posterity_of_Dhruva
1.13_-_Reason_and_Religion
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_System_of_the_O.T.O.
1.13_-_The_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Kings_of_Rome_and_Alba
1.13_-_The_Lord_of_the_Sacrifice
1.13_-_THE_MASTER_AND_M.
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.13_-_Under_the_Auspices_of_the_Gods
1.14_-_FOREST_AND_CAVERN
1.14_-_IMMORTALITY_AND_SURVIVAL
1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
1.14_-_On_the_clamorous,_yet_wicked_master-the_stomach.
1.14_-_ON_THE_FRIEND
1.14_-_Postscript
1.14_-_The_Book_of_Magic_Formulae
1.14_-_The_Limits_of_Philosophical_Knowledge
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Principle_of_Divine_Works
1.14_-_The_Sand_Waste_and_the_Rain_of_Fire._The_Violent_against_God._Capaneus._The_Statue_of_Time,_and_the_Four_Infernal_Rivers.
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.14_-_The_Victory_Over_Death
1.15_-_Conclusion
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_LAST_VISIT_TO_KESHAB
1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.
1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS
1.15_-_Prayers
1.15_-_SILENCE
1.15_-_THE_DIRECTIONS_AND_CONDITIONS_OF_THE_FUTURE
1.15_-_The_element_of_Character_in_Tragedy.
1.15_-_The_Possibility_and_Purpose_of_Avatarhood
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas
1.15_-_The_Worship_of_the_Oak
1.1.5_-_Thought_and_Knowledge
1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic
1.16_-_Dianus_and_Diana
1.16_-_Man,_A_Transitional_Being
1.16_-_On_Concentration
1.16_-_ON_LOVE_OF_THE_NEIGHBOUR
1.16_-_On_Self-Knowledge
1.16_-_PRAYER
1.16_-_THE_ESSENCE_OF_THE_DEMOCRATIC_IDEA
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Season_of_Truth
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_AT_THE_FOUNTAIN
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_God
1.17_-_M._AT_DAKSHINEWAR
1.17_-_ON_THE_WAY_OF_THE_CREATOR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Spiritus_Familiaris_or_Serving_Spirits
1.17_-_The_Transformation
1.18_-_Evocation
1.18_-_Further_rules_for_the_Tragic_Poet.
1.18_-_M._AT_DAKSHINESWAR
1.18_-_Mind_and_Supermind
1.18_-_On_Friendship
1.18_-_ON_LITTLE_OLD_AND_YOUNG_WOMEN
1.18_-_The_Divine_Worker
1.18_-_THE_HEART_OF_THE_PROBLEM
1.18_-_The_Human_Fathers
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.18_-_The_Infrarational_Age_of_the_Cycle
1.18_-_The_Perils_of_the_Soul
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.19_-_Life
1.19_-_ON_THE_ADDERS_BITE
1.19_-_Tabooed_Acts
1.19_-_The_Curve_of_the_Rational_Age
1.19_-_THE_MASTER_AND_HIS_INJURED_ARM
1.19_-_The_Practice_of_Magical_Evocation
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.201_-_Socrates
1.2.01_-_The_Call_and_the_Capacity
1.2.02_-_Qualities_Needed_for_Sadhana
1.2.03_-_Purity
1.2.03_-_The_Interpretation_of_Scripture
12.04_-_Love_and_Death
1.2.04_-_Sincerity
1.2.05_-_Aspiration
1.2.06_-_Rejection
1.2.07_-_Surrender
1.2.08_-_Faith
1.2.09_-_Consecration_and_Offering
12.09_-_The_Story_of_Dr._Faustus_Retold
1.20_-_Death,_Desire_and_Incapacity
1.20_-_Diction,_or_Language_in_general.
1.20_-_Equality_and_Knowledge
1.20_-_HOW_MAY_WE_CONCEIVE_AND_HOPE_THAT_HUMAN_UNANIMIZATION_WILL_BE_REALIZED_ON_EARTH?
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_Tabooed_Persons
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.20_-_The_End_of_the_Curve_of_Reason
1.20_-_The_Hound_of_Heaven
1.20_-_Visnu_appears_to_Prahlada
1.2.1.03_-_Psychic_and_Esoteric_Poetry
1.2.1.04_-_Mystic_Poetry
1.2.10_-_Opening
12.10_-_The_Sunlit_Path
1.2.1.11_-_Mystic_Poetry_and_Spiritual_Poetry
1.2.1.12_-_Spiritual_Poetry
1.2.11_-_Patience_and_Perseverance
1.2.12_-_Vigilance
1.21_-_A_DAY_AT_DAKSHINESWAR
1.21_-_Chih_Men's_Lotus_Flower,_Lotus_Leaves
1.21_-_FROM_THE_PRE-HUMAN_TO_THE_ULTRA-HUMAN,_THE_PHASES_OF_A_LIVING_PLANET
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.21_-_ON_FREE_DEATH
1.21__-_Poetic_Diction.
1.21_-_Tabooed_Things
1.21_-_The_Spiritual_Aim_and_Life
1.21_-_WALPURGIS-NIGHT
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_EMOTIONALISM
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_ON_THE_GIFT-GIVING_VIRTUE
1.22_-_Tabooed_Words
1.22_-_THE_END_OF_THE_SPECIES
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.2.2_-_The_Place_of_Study_in_Sadhana
1.22_-_The_Problem_of_Life
1.23_-_Conditions_for_the_Coming_of_a_Spiritual_Age
1.23_-_Escape_from_the_Malabranche._The_Sixth_Bolgia__Hypocrites._Catalano_and_Loderingo._Caiaphas.
1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE
1.23_-_Improvising_a_Temple
1.23_-_The_Double_Soul_in_Man
1.2.3_-_The_Power_of_Expression_and_Yoga
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_Matter
1.24_-_Necromancy_and_Spiritism
1.24_-_PUNDIT_SHASHADHAR
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.2.4_-_Speech_and_Yoga
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.24_-_The_Killing_of_the_Divine_King
1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.
1.25_-_SPIRITUAL_EXERCISES
1.25_-_Temporary_Kings
1.25_-_The_Knot_of_Matter
1.26_-_Continues_the_description_of_a_method_for_recollecting_the_thoughts._Describes_means_of_doing_this._This_chapter_is_very_profitable_for_those_who_are_beginning_prayer.
1.26_-_FESTIVAL_AT_ADHARS_HOUSE
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.26_-_PERSEVERANCE_AND_REGULARITY
1.26_-_Sacrifice_of_the_Kings_Son
1.27_-_AT_DAKSHINESWAR
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_On_holy_solitude_of_body_and_soul.
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.
1.28_-_Need_to_Define_God,_Self,_etc.
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.28_-_The_Killing_of_the_Tree-Spirit
1.28_-_The_Ninth_Bolgia__Schismatics._Mahomet_and_Ali._Pier_da_Medicina,_Curio,_Mosca,_and_Bertr_and_de_Born.
1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.
1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.
1.29_-_The_Myth_of_Adonis
1.29_-_What_is_Certainty?
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
13.01_-_A_Centurys_Salutation_to_Sri_Aurobindo_The_Greatness_of_the_Great
1.3.01_-_Peace__The_Basis_of_the_Sadhana
13.02_-_A_Review_of_Sri_Aurobindos_Life
1.3.02_-_Equality__The_Chief_Support
13.03_-_A_Programme_for_the_Second_Century_of_the_Divine_Manifestation
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.05_-_Silence
1.30_-_Adonis_in_Syria
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.32_-_Expounds_these_words_of_the_Paternoster__Fiat_voluntas_tua_sicut_in_coelo_et_in_terra._Describes_how_much_is_accomplished_by_those_who_repeat_these_words_with_full_resolution_and_how_well
1.32_-_How_can_a_Yogi_ever_be_Worried?
1.33_-_The_Golden_Mean
1.3.4.01_-_The_Beginning_and_the_End
1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.
1.34_-_The_Tao_1
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.3.5.05_-_The_Path
1.35_-_The_Tao_2
1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Describes_the_excellence_of_this_prayer_called_the_Paternoster,_and_the_many_ways_in_which_we_shall_find_consolation_in_it.
1.38_-_The_Myth_of_Osiris
1.38_-_Treats_of_the_great_need_which_we_have_to_beseech_the_Eternal_Father_to_grant_us_what_we_ask_in_these_words:_Et_ne_nos_inducas_in_tentationem,_sed_libera_nos_a_malo._Explains_certain_temptations._This_chapter_is_noteworthy.
1.38_-_Woman_-_Her_Magical_Formula
1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135
1.39_-_Prophecy
1.39_-_The_Ritual_of_Osiris
1.3_-_Mundaka_Upanishads
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
14.02_-_Occult_Experiences
1.4.02_-_The_Divine_Force
14.03_-_Janaka_and_Yajnavalkya
1.4.03_-_The_Guru
14.05_-_The_Golden_Rule
14.06_-_Liberty,_Self-Control_and_Friendship
14.08_-_A_Parable_of_Sea-Gulls
1.40_-_Coincidence
1.40_-_Describes_how,_by_striving_always_to_walk_in_the_love_and_fear_of_God,_we_shall_travel_safely_amid_all_these_temptations.
1.40_-_The_Nature_of_Osiris
1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.
1.42_-_Treats_of_these_last_words_of_the_Paternoster__Sed_libera_nos_a_malo._Amen._But_deliver_us_from_evil._Amen.
1.439
1.43_-_Dionysus
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
1.45_-_The_Corn-Mother_and_the_Corn-Maiden_in_Northern_Europe
1.45_-_Unserious_Conduct_of_a_Pupil
1.46_-_Selfishness
1.46_-_The_Corn-Mother_in_Many_Lands
1.47_-_Lityerses
1.47_-_Reincarnation
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.48_-_The_Corn-Spirit_as_an_Animal
1.49_-_Ancient_Deities_of_Vegetation_as_Animals
1.49_-_Thelemic_Morality
1.4_-_Readings_in_the_Taittiriya_Upanishad
15.03_-_A_Canadian_Question
15.04_-_The_Mother_Abides
15.05_-_Twin_Prayers
15.06_-_Words,_Words,_Words...
15.07_-_Souls_Freedom
15.08_-_Ashram_-_Inner_and_Outer
15.09_-_One_Day_More
1.50_-_Eating_the_God
1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work
1.52_-_Family_-_Public_Enemy_No._1
1.52_-_Killing_the_Divine_Animal
1.53_-_Mother-Love
1.53_-_The_Propitation_of_Wild_Animals_By_Hunters
1.54_-_On_Meanness
1.550_-_1.600_Talks
1.55_-_Money
1.56_-_The_Public_Expulsion_of_Evils
1.57_-_Public_Scapegoats
1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?
1.58_-_Human_Scapegoats_in_Classical_Antiquity
1.59_-_Geomancy
1.59_-_Killing_the_God_in_Mexico
1.60_-_Between_Heaven_and_Earth
1.61_-_Power_and_Authority
1.62_-_The_Elastic_Mind
1.62_-_The_Fire-Festivals_of_Europe
1.63_-_Fear,_a_Bad_Astral_Vision
1.63_-_The_Interpretation_of_the_Fire-Festivals
1.64_-_Magical_Power
1.65_-_Balder_and_the_Mistletoe
1.66_-_Vampires
1.67_-_Faith
1.67_-_The_External_Soul_in_Folk-Custom
1.68_-_The_God-Letters
1.68_-_The_Golden_Bough
1.69_-_Farewell_to_Nemi
1.69_-_Original_Sin
17.01_-_Hymn_to_Dawn
17.11_-_A_Prayer
1.71_-_Morality_2
1.72_-_Education
1.73_-_Monsters,_Niggers,_Jews,_etc.
1.74_-_Obstacles_on_the_Path
1.75_-_The_AA_and_the_Planet
1.76_-_The_Gods_-_How_and_Why_they_Overlap
1.78_-_Sore_Spots
1.79_-_Progress
18.05_-_Ashram_Poets
1.80_-_Life_a_Gamble
1.81_-_Method_of_Training
1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality
1.83_-_Epistola_Ultima
19.02_-_Vigilance
19.06_-_The_Wise
19.08_-_Thousands
19.10_-_Punishment
19.11_-_Old_Age
1912_11_26p
1912_12_10p
1913_02_10p
1913_02_12p
1913_03_13p
1913_11_25p
1913_11_28p
1914_01_03p
1914_01_04p
1914_01_09p
1914_01_10p
1914_01_13p
1914_01_30p
1914_01_31p
1914_02_01p
1914_02_05p
1914_02_07p
1914_02_19p
1914_02_21p
1914_02_22p
1914_02_27p
1914_03_01p
1914_03_06p
1914_03_07p
1914_03_10p
1914_03_14p
1914_03_17p
1914_03_18p
1914_03_21p
1914_03_23p
1914_03_25p
1914_04_07p
1914_04_23p
1914_04_28p
1914_05_04p
1914_05_12p
1914_05_13p
1914_05_16p
1914_05_24p
1914_05_26p
1914_06_18p
1914_06_23p
1914_06_24p
1914_06_25p
1914_06_26p
1914_06_27p
1914_07_10p
1914_07_12p
1914_07_22p
1914_07_25p
1914_07_31p
1914_08_13p
1914_08_16p
1914_08_28p
1914_09_05p
1914_09_06p
1914_10_05p
1914_10_16p
1914_11_08p
1914_11_17p
1914_11_20p
1914_12_10p
1915_01_02p
1915_01_11p
1915_01_17p
1915_01_24p
1915_02_15p
1915_03_03p
1915_03_04p
1915_03_07p
19.15_-_On_Happiness
1916_06_07p
1916_12_08p
1916_12_12p
1916_12_20p
1916_12_24p
1916_12_25p
1916_12_26p
1916_12_30p
1917_01_14p
1917_01_29p
1917_09_24p
1918_07_12p
19.18_-_On_Impurity
19.25_-_The_Bhikkhu
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-14_-_Dangers_of_Yoga_-_Two_paths,_tapasya_and_surrender_-_Impulses,_desires_and_Yoga_-_Difficulties_-_Unification_around_the_psychic_being_-_Ambition,_undoing_of_many_Yogis_-_Powers,_misuse_and_right_use_of_-_How_to_recognise_the_Divine_Will_-_Accept_things_that_come_from_Divine_-_Vital_devotion_-_Need_of_strong_body_and_nerves_-_Inner_being,_invariable
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1929-05-12_-_Beings_of_vital_world_(vampires)_-_Money_power_and_vital_beings_-_Capacity_for_manifestation_of_will_-_Entry_into_vital_world_-_Body,_a_protection_-_Individuality_and_the_vital_world
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
1936_08_21p
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1950-12-28_-_Correct_judgment.
1950-12-30_-_Perfect_and_progress._Dynamic_equilibrium._True_sincerity.
1951-01-08_-_True_vision_and_understanding_of_the_world._Progress,_equilibrium._Inner_reality_-_the_psychic._Animals_and_the_psychic.
1951-01-11_-_Modesty_and_vanity_-_Generosity
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-01-25_-_Needs_and_desires._Collaboration_of_the_vital,_mind_an_accomplice._Progress_and_sincerity_-_recognising_faults._Organising_the_body_-_illness_-_new_harmony_-_physical_beauty.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-05_-_Surrender_and_tapasya_-_Dealing_with_difficulties,_sincerity,_spiritual_discipline_-_Narrating_experiences_-_Vital_impulse_and_will_for_progress
1951-02-08_-_Unifying_the_being_-_ideas_of_good_and_bad_-_Miracles_-_determinism_-_Supreme_Will_-_Distinguishing_the_voice_of_the_Divine
1951-02-10_-_Liberty_and_license_-_surrender_makes_you_free_-_Men_in_authority_as_representatives_of_the_divine_Truth_-_Work_as_offering_-_total_surrender_needs_time_-_Effort_and_inspiration_-_will_and_patience
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-02-24_-_Psychic_being_and_entity_-_dimensions_-_in_the_atom_-_Death_-_exteriorisation_-_unconsciousness_-_Past_lives_-_progress_upon_earth_-_choice_of_birth_-_Consecration_to_divine_Work_-_psychic_memories_-_Individualisation_-_progress
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-01_-_Universe_and_the_Divine_-_Freedom_and_determinism_-_Grace_-_Time_and_Creation-_in_the_Supermind_-_Work_and_its_results_-_The_psychic_being_-_beauty_and_love_-_Flowers-_beauty_and_significance_-_Choice_of_reincarnating_psychic_being
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-08_-_Silencing_the_mind_-_changing_the_nature_-_Reincarnation-_choice_-_Psychic,_higher_beings_gods_incarnating_-_Incarnation_of_vital_beings_-_the_Lord_of_Falsehood_-_Hitler_-_Possession_and_madness
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-14_-_Plasticity_-_Conditions_for_knowing_the_Divine_Will_-_Illness_-_microbes_-_Fear_-_body-reflexes_-_The_best_possible_happens_-_Theories_of_Creation_-_True_knowledge_-_a_work_to_do_-_the_Ashram
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-09_-_Modern_Art_-_Trend_of_art_in_Europe_in_the_twentieth_century_-_Effect_of_the_Wars_-_descent_of_vital_worlds_-_Formation_of_character_-_If_there_is_another_war
1951-04-12_-_Japan,_its_art,_landscapes,_life,_etc_-_Fairy-lore_of_Japan_-_Culture-_its_spiral_movement_-_Indian_and_European-_the_spiritual_life_-_Art_and_Truth
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1951-04-19_-_Demands_and_needs_-_human_nature_-_Abolishing_the_ego_-_Food-_tamas,_consecration_-_Changing_the_nature-_the_vital_and_the_mind_-_The_yoga_of_the_body__-_cellular_consciousness
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1951-05-07_-_A_Hierarchy_-_Transcendent,_universal,_individual_Divine_-_The_Supreme_Shakti_and_Creation_-_Inadequacy_of_words,_language
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1951-05-12_-_Mahalakshmi_and_beauty_in_life_-_Mahasaraswati_-_conscious_hand_-_Riches_and_poverty
1951-05-14_-_Chance_-_the_play_of_forces_-_Peace,_given_and_lost_-_Abolishing_the_ego
1953-03-18
1953-03-25
1953-04-01
1953-04-08
1953-04-29
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-03
1953-06-10
1953-06-24
1953-07-01
1953-07-08
1953-07-15
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-08-26
1953-09-02
1953-09-09
1953-09-16
1953-09-23
1953-09-30
1953-10-07
1953-10-14
1953-10-21
1953-10-28
1953-11-04
1953-11-11
1953-11-18
1953-11-25
1953-12-09
1953-12-16
1953-12-23
1953-12-30
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-03_-_Occultism_-_A_French_scientists_experiment
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-04-07_-_Communication_without_words_-_Uneven_progress_-_Words_and_the_Word
1954-04-14_-_Love_-_Can_a_person_love_another_truly?_-_Parental_love
1954-04-28_-_Aspiration_and_receptivity_-_Resistance_-_Purusha_and_Prakriti,_not_masculine_and_feminine
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-12_-_The_Purusha_-_Surrender_-_Distinguishing_between_influences_-_Perfect_sincerity
1954-05-19_-_Affection_and_love_-_Psychic_vision_Divine_-_Love_and_receptivity_-_Get_out_of_the_ego
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-23_-_Meat-eating_-_Story_of_Mothers_vegetable_garden_-_Faithfulness_-_Conscious_sleep
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-14_-_The_Divine_and_the_Shakti_-_Personal_effort_-_Speaking_and_thinking_-_Doubt_-_Self-giving,_consecration_and_surrender_-_Mothers_use_of_flowers_-_Ornaments_and_protection
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-07-28_-_Money_-_Ego_and_individuality_-_The_shadow
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1954-08-18_-_Mahalakshmi_-_Maheshwari_-_Mahasaraswati_-_Determinism_and_freedom_-_Suffering_and_knowledge_-_Aspects_of_the_Mother
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-15_-_Parts_of_the_being_-_Thoughts_and_impulses_-_The_subconscient_-_Precise_vocabulary_-_The_Grace_and_difficulties
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-15_-_Many_witnesses_inside_oneself_-_Children_in_the_Ashram_-_Trance_and_the_waking_consciousness_-_Ascetic_methods_-_Education,_spontaneous_effort_-_Spiritual_experience
1954-12-22_-_Possession_by_hostile_forces_-_Purity_and_morality_-_Faith_in_the_final_success_-Drawing_back_from_the_path
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-16_-_Losing_something_given_by_Mother_-_Using_things_well_-_Sadhak_collecting_soap-pieces_-_What_things_are_truly_indispensable_-_Natures_harmonious_arrangement_-_Riches_a_curse,_philanthropy_-_Misuse_of_things_creates_misery
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-03-23_-_Procedure_for_rejection_and_transformation_-_Learning_by_heart,_true_understanding_-_Vibrations,_movements_of_the_species_-_A_cat_and_a_Russian_peasant_woman_-_A_cat_doing_yoga
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
1955-04-06_-_Freuds_psychoanalysis,_the_subliminal_being_-_The_psychic_and_the_subliminal_-_True_psychology_-_Changing_the_lower_nature_-_Faith_in_different_parts_of_the_being_-_Psychic_contact_established_in_all_in_the_Ashram
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-05-25_-_Religion_and_reason_-_true_role_and_field_-_an_obstacle_to_or_minister_of_the_Spirit_-_developing_and_meaning_-_Learning_how_to_live,_the_elite_-_Reason_controls_and_organises_life_-_Nature_is_infrarational
1955-06-01_-_The_aesthetic_conscience_-_Beauty_and_form_-_The_roots_of_our_life_-_The_sense_of_beauty_-_Educating_the_aesthetic_sense,_taste_-_Mental_constructions_based_on_a_revelation_-_Changing_the_world_and_humanity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-07-06_-_The_psychic_and_the_central_being_or_jivatman_-_Unity_and_multiplicity_in_the_Divine_-_Having_experiences_and_the_ego_-_Mental,_vital_and_physical_exteriorisation_-_Imagination_has_a_formative_power_-_The_function_of_the_imagination
1955-07-13_-_Cosmic_spirit_and_cosmic_consciousness_-_The_wall_of_ignorance,_unity_and_separation_-_Aspiration_to_understand,_to_know,_to_be_-_The_Divine_is_in_the_essence_of_ones_being_-_Realising_desires_through_the_imaginaton
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-03_-_Nothing_is_impossible_in_principle_-_Psychic_contact_and_psychic_influence_-_Occult_powers,_adverse_influences;_magic_-_Magic,_occultism_and_Yogic_powers_-Hypnotism_and_its_effects
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1955-10-12_-_The_problem_of_transformation_-_Evolution,_man_and_superman_-_Awakening_need_of_a_higher_good_-_Sri_Aurobindo_and_earths_history_-_Setting_foot_on_the_new_path_-_The_true_reality_of_the_universe_-_the_new_race_-_...
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1955-10-26_-_The_Divine_and_the_universal_Teacher_-_The_power_of_the_Word_-_The_Creative_Word,_the_mantra_-_Sound,_music_in_other_worlds_-_The_domains_of_pure_form,_colour_and_ideas
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-11-09_-_Personal_effort,_egoistic_mind_-_Man_is_like_a_public_square_-_Natures_work_-_Ego_needed_for_formation_of_individual_-_Adverse_forces_needed_to_make_man_sincere_-_Determinisms_of_different_planes,_miracles
1955-11-16_-_The_significance_of_numbers_-_Numbers,_astrology,_true_knowledge_-_Divines_Love_flowers_for_Kali_puja_-_Desire,_aspiration_and_progress_-_Determining_ones_approach_to_the_Divine_-_Liberation_is_obtained_through_austerities_-_...
1955-11-23_-_One_reality,_multiple_manifestations_-_Integral_Yoga,_approach_by_all_paths_-_The_supreme_man_and_the_divine_man_-_Miracles_and_the_logic_of_events
1955-12-07_-_Emotional_impulse_of_self-giving_-_A_young_dancer_in_France_-_The_heart_has_wings,_not_the_head_-_Only_joy_can_conquer_the_Adversary
1955-12-14_-_Rejection_of_life_as_illusion_in_the_old_Yogas_-_Fighting_the_adverse_forces_-_Universal_and_individual_being_-_Three_stages_in_Integral_Yoga_-_How_to_feel_the_Divine_Presence_constantly
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-11_-_Desire_and_self-deception_-_Giving_all_one_is_and_has_-_Sincerity,_more_powerful_than_will_-_Joy_of_progress_Definition_of_youth
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-02-08_-_Forces_of_Nature_expressing_a_higher_Will_-_Illusion_of_separate_personality_-_One_dynamic_force_which_moves_all_things_-_Linear_and_spherical_thinking_-_Common_ideal_of_life,_microscopic
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-02-22_-_Strong_immobility_of_an_immortal_spirit_-_Equality_of_soul_-_Is_all_an_expression_of_the_divine_Will?_-_Loosening_the_knot_of_action_-_Using_experience_as_a_cloak_to_cover_excesses_-_Sincerity,_a_rare_virtue
1956-02-29_-_Sacrifice,_self-giving_-_Divine_Presence_in_the_heart_of_Matter_-_Divine_Oneness_-_Divine_Consciousness_-_All_is_One_-_Divine_in_the_inconscient_aspires_for_the_Divine
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1956-03-14_-_Dynamic_meditation_-_Do_all_as_an_offering_to_the_Divine_-_Significance_of_23.4.56._-_If_twelve_men_of_goodwill_call_the_Divine
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-04-04_-_The_witness_soul_-_A_Gita_enthusiast_-_Propagandist_spirit,_Tolstoys_son
1956-04-18_-_Ishwara_and_Shakti,_seeing_both_aspects_-_The_Impersonal_and_the_divine_Person_-_Soul,_the_presence_of_the_divine_Person_-_Going_to_other_worlds,_exteriorisation,_dreams_-_Telling_stories_to_oneself
1956-04-25_-_God,_human_conception_and_the_true_Divine_-_Earthly_existence,_to_realise_the_Divine_-_Ananda,_divine_pleasure_-_Relations_with_the_divine_Presence_-_Asking_the_Divine_for_what_one_needs_-_Allowing_the_Divine_to_lead_one
1956-05-02_-_Threefold_union_-_Manifestation_of_the_Supramental_-_Profiting_from_the_Divine_-_Recognition_of_the_Supramental_Force_-_Ascent,_descent,_manifestation
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-05-30_-_Forms_as_symbols_of_the_Force_behind_-_Art_as_expression_of_contact_with_the_Divine_-_Supramental_psychological_perfection_-_Division_of_works_-_The_Ashram,_idle_stupidities
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-08-01_-_Value_of_worship_-_Spiritual_realisation_and_the_integral_yoga_-_Symbols,_translation_of_experience_into_form_-_Sincerity,_fundamental_virtue_-_Intensity_of_aspiration,_with_anguish_or_joy_-_The_divine_Grace
1956-08-08_-_How_to_light_the_psychic_fire,_will_for_progress_-_Helping_from_a_distance,_mental_formations_-_Prayer_and_the_divine_-_Grace_Grace_at_work_everywhere
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-22_-_The_heaven_of_the_liberated_mind_-_Trance_or_samadhi_-_Occult_discipline_for_leaving_consecutive_bodies_-_To_be_greater_than_ones_experience_-_Total_self-giving_to_the_Grace_-_The_truth_of_the_being_-_Unique_relation_with_the_Supreme
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-05_-_Material_life,_seeing_in_the_right_way_-_Effect_of_the_Supermind_on_the_earth_-_Emergence_of_the_Supermind_-_Falling_back_into_the_same_mistaken_ways
1956-09-12_-_Questions,_practice_and_progress
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-09-26_-_Soul_of_desire_-_Openness,_harmony_with_Nature_-_Communion_with_divine_Presence_-_Individuality,_difficulties,_soul_of_desire_-_personal_contact_with_the_Mother_-_Inner_receptivity_-_Bad_thoughts_before_the_Mother
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-10-24_-_Taking_a_new_body_-_Different_cases_of_incarnation_-_Departure_of_soul_from_body
1956-10-31_-_Manifestation_of_divine_love_-_Deformation_of_Love_by_human_consciousness_-_Experience_and_expression_of_experience
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-01-23_-_How_should_we_understand_pure_delight?_-_The_drop_of_honey_-_Action_of_the_Divine_Will_in_the_world
1957-01-30_-_Artistry_is_just_contrast_-_How_to_perceive_the_Divine_Guidance?
1957-02-06_-_Death,_need_of_progress_-_Changing_Natures_methods
1957-02-07_-_Individual_and_collective_meditation
1957-02-20_-_Limitations_of_the_body_and_individuality
1957-03-13_-_Our_best_friend
1957-03-15_-_Reminiscences_of_Tlemcen
1957-03-20_-_Never_sit_down,_true_repose
1957-03-27_-_If_only_humanity_consented_to_be_spiritualised
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-04-24_-_Perfection,_lower_and_higher
1957-05-01_-_Sports_competitions,_their_value
1957-05-08_-_Vital_excitement,_reason,_instinct
1957-05-29_-_Progressive_transformation
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-19_-_Causes_of_illness_Fear_and_illness_-_Minds_working,_faith_and_illness
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-07-03_-_Collective_yoga,_vision_of_a_huge_hotel
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-07-17_-_Power_of_conscious_will_over_matter
1957-07-24_-_The_involved_supermind_-_The_new_world_and_the_old_-_Will_for_progress_indispensable
1957-07-31_-_Awakening_aspiration_in_the_body
1957-08-21_-_The_Ashram_and_true_communal_life_-_Level_of_consciousness_in_the_Ashram
1957-09-11_-_Vital_chemistry,_attraction_and_repulsion
1957-09-18_-_Occultism_and_supramental_life
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1957-10-16_-_Story_of_successive_involutions
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-11-13_-_Superiority_of_man_over_animal_-_Consciousness_precedes_form
1957-11-27_-_Sri_Aurobindos_method_in_The_Life_Divine_-_Individual_and_cosmic_evolution
1957-12-04_-_The_method_of_The_Life_Divine_-_Problem_of_emergence_of_a_new_species
1958-01-01_-_The_collaboration_of_material_Nature_-_Miracles_visible_to_a_deep_vision_of_things_-_Explanation_of_New_Year_Message
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-01-15_-_The_only_unshakable_point_of_support
1958-01-22_-_Intellectual_theories_-_Expressing_a_living_and_real_Truth
1958-01-29_-_The_plan_of_the_universe_-_Self-awareness
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-02-19_-_Experience_of_the_supramental_boat_-_The_Censors_-_Absurdity_of_artificial_means
1958-02-26_-_The_moon_and_the_stars_-_Horoscopes_and_yoga
1958-03-05_-_Vibrations_and_words_-_Power_of_thought,_the_gift_of_tongues
1958-03-12_-_The_key_of_past_transformations
1958-03-19_-_General_tension_in_humanity_-_Peace_and_progress_-_Perversion_and_vision_of_transformation
1958-03-26_-_Mental_anxiety_and_trust_in_spiritual_power
1958-04-02_-_Correcting_a_mistake
1958-04-09_-_The_eyes_of_the_soul_-_Perceiving_the_soul
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-05-21_-_Mental_honesty
1958-06-11_-_Is_there_a_spiritual_being_in_everybody?
1958-06-18_-_Philosophy,_religion,_occultism,_spirituality
1958-07-09_-_Faith_and_personal_effort
1958-07-16_-_Is_religion_a_necessity?
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-06_-_Collective_prayer_-_the_ideal_collectivity
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-03_-_How_to_discipline_the_imagination_-_Mental_formations
1958-09-10_-_Magic,_occultism,_physical_science
1958_09_12
1958-09-17_-_Power_of_formulating_experience_-_Usefulness_of_mental_development
1958_09_19
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958_09_26
1958-10-01_-_The_ideal_of_moral_perfection
1958_10_10
1958-10-22_-_Spiritual_life_-_reversal_of_consciousness_-_Helping_others
1958_10_24
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958_11_07
1958_11_21
1958_11_28
1958_12_05
1960_01_27
1960_03_02
1960_03_16
1960_03_30
1960_04_06
1960_04_07?_-_28
1960_04_20
1960_05_04
1960_05_18
1960_06_08
1960_06_29
1960_10_24
1960_11_11?_-_48
1960_11_12?_-_49
1960_11_13?_-_50
1960_11_14?_-_51
1961_01_28
1961_03_11_-_58
1961_03_17_-_56
1961_04_26_-_59
1961_05_21?_-_62
1961_05_22?
1961_07_18
1962_01_12
1962_01_21
1962_02_03
1962_02_27
1962_05_24
1962_10_06
1962_10_12
1963_01_14
1963_03_06
1963_08_11?_-_94
1963_11_04
1963_11_05?_-_96
1964_02_05_-_98
1964_03_25
1964_09_16
1965_05_29
1965_12_25
1965_12_26?
1966_07_06
1966_09_14
1967-05-24.1_-_Defining_the_Divine
1967-05-24.2_-_Defining_God
1969_08_28
1969_09_17
1969_09_18
1969_09_23
1969_10_06
1969_10_17
1969_10_24
1969_10_28
1969_11_13
1969_11_15
1969_11_18
1969_11_26
1969_12_05
1969_12_09
1969_12_13
1969_12_26
1970_01_01
1970_01_09
1970_01_10
1970_01_23
1970_01_24
1970_01_30
1970_02_01
1970_02_19
1970_02_23
1970_03_06?
1970_03_10
1970_03_14
1970_03_27
1970_03_29
1970_04_01
1970_04_08
1970_04_10
1970_04_19_-_484
1970_05_15
1970_05_16
1970_05_17
1970_05_25
1970_05_28
1970_06_01
1970_06_07
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ac_-_The_Garden_of_Janus
1.ami_-_To_the_Saqi_(from_Baal-i-Jibreel)
1.anon_-_But_little_better
1.bd_-_A_deluded_Mind
1.bd_-_The_Greatest_Gift
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.dd_-_So_priceless_is_the_birth,_O_brother
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_Cool_Air
1f.lovecraft_-_Discarded_Draft_of
1f.lovecraft_-_Ex_Oblivione
1f.lovecraft_-_From_Beyond
1f.lovecraft_-_Herbert_West-Reanimator
1f.lovecraft_-_H.P._Lovecrafts
1f.lovecraft_-_Hypnos
1f.lovecraft_-_In_the_Vault
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_Medusas_Coil
1f.lovecraft_-_Nyarlathotep
1f.lovecraft_-_Old_Bugs
1f.lovecraft_-_Out_of_the_Aeons
1f.lovecraft_-_Poetry_and_the_Gods
1f.lovecraft_-_Sweet_Ermengarde
1f.lovecraft_-_The_Alchemist
1f.lovecraft_-_The_Book
1f.lovecraft_-_The_Call_of_Cthulhu
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Colour_out_of_Space
1f.lovecraft_-_The_Crawling_Chaos
1f.lovecraft_-_The_Curse_of_Yig
1f.lovecraft_-_The_Descendant
1f.lovecraft_-_The_Diary_of_Alonzo_Typer
1f.lovecraft_-_The_Disinterment
1f.lovecraft_-_The_Doom_That_Came_to_Sarnath
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Evil_Clergyman
1f.lovecraft_-_The_Ghost-Eater
1f.lovecraft_-_The_Haunter_of_the_Dark
1f.lovecraft_-_The_Hoard_of_the_Wizard-Beast
1f.lovecraft_-_The_Horror_at_Martins_Beach
1f.lovecraft_-_The_Horror_at_Red_Hook
1f.lovecraft_-_The_Horror_in_the_Burying-Ground
1f.lovecraft_-_The_Horror_in_the_Museum
1f.lovecraft_-_The_Hound
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_The_Loved_Dead
1f.lovecraft_-_The_Man_of_Stone
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Music_of_Erich_Zann
1f.lovecraft_-_The_Nameless_City
1f.lovecraft_-_The_Night_Ocean
1f.lovecraft_-_The_Other_Gods
1f.lovecraft_-_The_Quest_of_Iranon
1f.lovecraft_-_The_Rats_in_the_Walls
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Silver_Key
1f.lovecraft_-_The_Slaying_of_the_Monster
1f.lovecraft_-_The_Statement_of_Randolph_Carter
1f.lovecraft_-_The_Strange_High_House_in_the_Mist
1f.lovecraft_-_The_Street
1f.lovecraft_-_The_Temple
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_The_Tomb
1f.lovecraft_-_The_Trap
1f.lovecraft_-_The_Tree_on_the_Hill
1f.lovecraft_-_The_Very_Old_Folk
1f.lovecraft_-_The_Whisperer_in_Darkness
1f.lovecraft_-_The_White_Ship
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1f.lovecraft_-_Till_A_the_Seas
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.fs_-_Fortune_And_Wisdom
1.fs_-_Light_And_Warmth
1.fs_-_Political_Precept
1.fs_-_The_Honorable
1.fs_-_The_Observer
1.fs_-_The_Present_Generation
1.fua_-_The_Hawk
1.grh_-_Gorakh_Bani
1.hcyc_-_11_-_Always_working_alone,_always_walking_alone_(from_The_Shodoka)
1.hcyc_-_12_-_We_know_that_Shakyas_sons_and_daughters_(from_The_Shodoka)
1.hs_-_A_Golden_Compass
1.hs_-_Streaming
1.hs_-_The_Only_One
1.hs_-_Will_Beat_You_Up
1.ia_-_Allah
1.ia_-_As_Night_Let_its_Curtains_Down_in_Folds
1.ia_-_At_Night_Lets_Its_Curtains_Down_In_Folds
1.ia_-_In_Memory_Of_Those
1.ia_-_In_Memory_of_Those_Who_Melt_the_Soul_Forever
1.ia_-_Modification_Of_The_R_Poem
1.ia_-_With_My_Very_Own_Hands
1.jda_-_Raga_Gujri
1.jk_-_A_Thing_Of_Beauty_(Endymion)
1.jk_-_Ben_Nevis_-_A_Dialogue
1.jk_-_Endymion_-_Book_I
1.jk_-_Endymion_-_Book_II
1.jk_-_Endymion_-_Book_IV
1.jk_-_Fancy
1.jk_-_Otho_The_Great_-_Act_I
1.jk_-_Sleep_And_Poetry
1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion
1.jk_-_Specimen_Of_An_Induction_To_A_Poem
1.jk_-_The_Cap_And_Bells;_Or,_The_Jealousies_-_A_Faery_Tale_.._Unfinished
1.jk_-_The_Devon_Maid_-_Stanzas_Sent_In_A_Letter_To_B._R._Haydon
1.jk_-_To_George_Felton_Mathew
1.jlb_-_Afterglow
1.jlb_-_That_One
1.jlb_-_The_Cyclical_Night
1.jlb_-_The_Golem
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jr_-_Inner_Wakefulness
1.jr_-_The_Intellectual_Is_Always_Showing_Off
1.jr_-_Two_Kinds_Of_Intelligence
1.jr_-_You_have_fallen_in_love_my_dear_heart
1.jwvg_-_Epiphanias
1.kbr_-_My_Swan,_Let_Us_Fly
1.lb_-_Alone_And_Drinking_Under_The_Moon
1.lb_-_Alone_and_Drinking_Under_the_Moon
1.lb_-_Changgan_Memories
1.lb_-_Drinking_Alone_in_the_Moonlight
1.lb_-_Three_Poems_on_Wine
1.lla_-_The_soul,_like_the_moon
1.lovecraft_-_Ex_Oblivione
1.lovecraft_-_Fungi_From_Yuggoth
1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme
1.lovecraft_-_Waste_Paper-_A_Poem_Of_Profound_Insignificance
1.lyb_-_Where_I_wander_--_You!
1.pbs_-_Invocation_To_Misery
1.pbs_-_Julian_and_Maddalo_-_A_Conversation
1.pbs_-_Mariannes_Dream
1.pbs_-_Ode_To_Heaven
1.pbs_-_Oedipus_Tyrannus_or_Swellfoot_The_Tyrant
1.pbs_-_Prometheus_Unbound
1.pbs_-_Scenes_From_The_Faust_Of_Goethe
1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII
1.poe_-_Elizabeth
1.poe_-_Eureka_-_A_Prose_Poem
1.poe_-_Tamerlane
1.poe_-_The_Conversation_Of_Eiros_And_Charmion
1.rajh_-_The_Word_Most_Precious
1.rb_-_A_Toccata_Of_Galuppi's
1.rb_-_Caliban_upon_Setebos_or,_Natural_Theology_in_the_Island
1.rb_-_De_Gustibus
1.rb_-_Fra_Lippo_Lippi
1.rb_-_Introduction:_Pippa_Passes
1.rb_-_Paracelsus_-_Part_V_-_Paracelsus_Attains
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Pippa_Passes_-_Part_III_-_Evening
1.rb_-_Pippa_Passes_-_Part_II_-_Noon
1.rb_-_Pippa_Passes_-_Part_I_-_Morning
1.rb_-_Pippa_Passes_-_Part_IV_-_Night
1.rb_-_Rabbi_Ben_Ezra
1.rb_-_Sordello_-_Book_the_Fifth
1.rb_-_Sordello_-_Book_the_Sixth
1.rb_-_The_Boy_And_the_Angel
1.rb_-_The_Flight_Of_The_Duchess
1.rb_-_The_Glove
1.rb_-_The_Italian_In_England
1.rb_-_Waring
1.rmpsd_-_Love_Her,_Mind
1.rmpsd_-_O_Death!_Get_away-_what_canst_thou_do?
1.rmr_-_Child_In_Red
1.rmr_-_Elegy_I
1.rmr_-_Elegy_IV
1.rmr_-_Elegy_X
1.rmr_-_Fear_of_the_Inexplicable
1.rmr_-_Girl's_Lament
1.rmr_-_In_The_Beginning
1.rmr_-_Song
1.rmr_-_Song_Of_The_Orphan
1.rmr_-_The_Neighbor
1.rmr_-_The_Song_Of_The_Beggar
1.rmr_-_The_Sonnets_To_Orpheus_-_X
1.rmr_-_Venetian_Morning
1.rt_-_Authorship
1.rt_-_Birth_Story
1.rt_-_Clouds_And_Waves
1.rt_-_Defamation
1.rt_-_Dream_Girl
1.rt_-_From_Afar
1.rt_-_Gitanjali
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XVIII_-_Your_Days
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_My_Polar_Star
1.rt_-_My_Pole_Star
1.rt_-_Silent_Steps
1.rt_-_The_Hero
1.rt_-_The_Homecoming
1.rt_-_The_Portrait
1.rt_-_Tumi_Sandhyar_Meghamala_-_You_Are_A_Cluster_Of_Clouds_-_Translation
1.rvd_-_When_I_existed
1.rwe_-_Initial_Love
1.rwe_-_Ode_To_Beauty
1.rwe_-_Seashore
1.rwe_-_Self_Reliance
1.rwe_-_Solution
1.rwe_-_The_Adirondacs
1.rwe_-_The_Poet
1.rwe_-_The_Sphinx
1.sca_-_What_you_hold,_may_you_always_hold
1.sfa_-_Exhortation_to_St._Clare_and_Her_Sisters
1.sfa_-_Prayer_from_A_Letter_to_the_Entire_Order
1.sfa_-_Prayer_Inspired_by_the_Our_Father
1.sjc_-_I_Entered_the_Unknown
1.sjc_-_Not_for_All_the_Beauty
1.sk_-_Is_there_anyone_in_the_universe
1.snk_-_Nirvana_Shatakam
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.tm_-_A_Practical_Program_for_Monks
1.tr_-_Descend_from_your_head_into_your_heart
1.vpt_-_My_friend,_I_cannot_answer_when_you_ask_me_to_explain
1.wby_-_A_Deep_Sworn_Vow
1.wby_-_Are_You_Content?
1.wby_-_At_Galway_Races
1.wby_-_Baile_And_Aillinn
1.wby_-_Broken_Dreams
1.wby_-_Colonel_Martin
1.wby_-_Fiddler_Of_Dooney
1.wby_-_In_Memory_Of_Major_Robert_Gregory
1.wby_-_Lapis_Lazuli
1.wby_-_Responsibilities_-_Introduction
1.wby_-_Shepherd_And_Goatherd
1.wby_-_The_Ballad_Of_Moll_Magee
1.wby_-_The_Dedication_To_A_Book_Of_Stories_Selected_From_The_Irish_Novelists
1.wby_-_The_Lake_Isle_Of_Innisfree
1.wby_-_The_Phases_Of_The_Moon
1.wby_-_The_Sad_Shepherd
1.wby_-_The_Two_Kings
1.wby_-_The_Wanderings_Of_Oisin_-_Book_I
1.wby_-_What_Was_Lost
1.whitman_-_American_Feuillage
1.whitman_-_As_A_Strong_Bird_On_Pinious_Free
1.whitman_-_As_I_Sat_Alone_By_Blue_Ontarios_Shores
1.whitman_-_Carol_Of_Occupations
1.whitman_-_Carol_Of_Words
1.whitman_-_Chanting_The_Square_Deific
1.whitman_-_Crossing_Brooklyn_Ferry
1.whitman_-_Faces
1.whitman_-_I_Sing_The_Body_Electric
1.whitman_-_Myself_And_Mine
1.whitman_-_O_Living_Always--Always_Dying
1.whitman_-_Proud_Music_Of_The_Storm
1.whitman_-_Savantism
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_III
1.whitman_-_Song_Of_Myself-_VIII
1.whitman_-_Song_Of_Myself-_XLIV
1.whitman_-_Song_Of_Myself-_XLV
1.whitman_-_Song_Of_Myself-_XXII
1.whitman_-_Song_Of_Myself-_XXIII
1.whitman_-_Song_Of_Myself-_XXV
1.whitman_-_Song_Of_The_Broad-Axe
1.whitman_-_Song_Of_The_Exposition
1.whitman_-_Song_Of_The_Open_Road
1.whitman_-_Song_Of_The_Universal
1.whitman_-_Spontaneous_Me
1.whitman_-_That_Music_Always_Round_Me
1.whitman_-_The_Centerarians_Story
1.whitman_-_The_Great_City
1.whitman_-_The_Indications
1.whitman_-_There_Was_A_Child_Went_Forth
1.whitman_-_The_Sleepers
1.whitman_-_Thou_Orb_Aloft_Full-Dazzling
1.whitman_-_To_The_East_And_To_The_West
1.whitman_-_Unfolded_Out_Of_The_Folds
1.whitman_-_Virginia--The_West
1.ww_-_3_-_I_have_heard_what_the_talkers_were_talking,_the_talk_of_the_beginning_and_the_end
1.ww_-_44_-_It_is_time_to_explain_myself_--_let_us_stand_up
1.ww_-_8_-_The_little_one_sleeps_in_its_cradle
1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]
1.ww_-_Book_Third_[Residence_at_Cambridge]
1.ww_-_Character_Of_The_Happy_Warrior
1.ww_-_From_The_Cuckoo_And_The_Nightingale
1.ww_-_Her_Eyes_Are_Wild
1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_The_Brothers
1.ww_-_The_Excursion-_II-_Book_First-_The_Wanderer
1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency
1.ww_-_The_Idiot_Boy
1.ww_-_The_Prioresss_Tale_[from_Chaucer]
1.ww_-_Troilus_And_Cresida
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.03_-_Act_I:The_Descent
20.05_-_Act_III:_The_Return
2.01_-_AT_THE_STAR_THEATRE
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_Isha_Upanishad__All_that_is_world_in_the_Universe
2.01_-_Mandala_One
2.01_-_On_Books
2.01_-_On_the_Concept_of_the_Archetype
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Attributes_of_Omega_Point_-_a_Transcendent_God
2.01_-_THE_CHILD_WITH_THE_MIRROR
2.01_-_The_Mother
2.01_-_The_Object_of_Knowledge
2.01_-_The_Ordinary_Life_and_the_True_Soul
2.01_-_The_Path
2.01_-_The_Picture
2.01_-_The_Road_of_Trials
2.01_-_The_Therapeutic_value_of_Abreaction
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.01_-_War.
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_Indra,_Giver_of_Light
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_THE_DURGA_PUJA_FESTIVAL
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_THE_SCINTILLA
2.02_-_The_Status_of_Knowledge
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.02_-_UPON_THE_BLESSED_ISLES
2.02_-_Yoga
2.03_-_DEMETER
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_ON_THE_PITYING
2.03_-_The_Christian_Phenomenon_and_Faith_in_the_Incarnation
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.03_-_The_Eternal_and_the_Individual
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Mother-Complex
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Agni,_the_Illumined_Will
2.04_-_Concentration
2.04_-_On_Art
2.04_-_ON_PRIESTS
2.04_-_Positive_Aspects_of_the_Mother-Complex
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Living_Church_and_Christ-Omega
2.04_-_The_Secret_of_Secrets
2.04_-_Yogic_Action
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Blessings
2.05_-_Habit_3__Put_First_Things_First
2.05_-_Infinite_Worlds
2.05_-_On_Poetry
2.05_-_ON_THE_VIRTUOUS
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_The_Divine_Truth_and_Way
2.05_-_The_Religion_of_Tomorrow
2.05_-_The_Tale_of_the_Vampires_Kingdom
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ
2.06_-_On_Beauty
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_The_Wand
2.06_-_Two_Tales_of_Seeking_and_Losing
2.06_-_Union_with_the_Divine_Consciousness_and_Will
2.06_-_WITH_VARIOUS_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_ON_THE_TARANTULAS
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Release_from_Subjection_to_the_Body
2.07_-_The_Supreme_Word_of_the_Gita
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_AT_THE_STAR_THEATRE_(II)
2.08_-_Concentration
2.08_-_God_in_Power_of_Becoming
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_ON_THE_FAMOUS_WISE_MEN
2.08_-_The_Branches_of_The_Archetypal_Man
2.08_-_The_Sword
2.08_-_Three_Tales_of_Madness_and_Destruction
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_THE_NIGHT_SONG
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_Reincarnation_and_Karma
2.0_-_THE_ANTICHRIST
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.01_-_The_Parts_of_the_Being
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
21.02_-_Gods_and_Men
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_On_Vedic_Interpretation
2.10_-_THE_DANCING_SONG
2.10_-_The_Lamp
2.10_-_THE_MASTER_AND_NARENDRA
2.10_-_The_Realisation_of_the_Cosmic_Self
2.10_-_The_Vision_of_the_World-Spirit_-_Time_the_Destroyer
2.11_-_On_Education
2.11_-_The_Boundaries_of_the_Ignorance
2.11_-_The_Guru
2.11_-_The_Modes_of_the_Self
2.1.1_-_The_Nature_of_the_Vital
2.11_-_THE_TOMB_SONG
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.12_-_On_Miracles
2.12_-_ON_SELF-OVERCOMING
2.12_-_THE_MASTERS_REMINISCENCES
2.12_-_The_Origin_of_the_Ignorance
2.12_-_The_Realisation_of_Sachchidananda
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.1_-_Students
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.1.3.4_-_Conduct
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.1_-_Teachers
2.1.4.2_-_Teaching
2.1.4.3_-_Discipline
2.14_-_AT_RAMS_HOUSE
2.14_-_Faith
2.14_-_On_Movements
2.14_-_The_Bell
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.2_-_Languages
2.1.5.4_-_Arts
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_ON_IMMACULATE_PERCEPTION
2.15_-_On_the_Gods_and_Asuras
2.15_-_Power_of_Right_Attitude
2.15_-_Reality_and_the_Integral_Knowledge
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_ON_SCHOLARS
2.16_-_Power_of_Imagination
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_The_Magick_Fire
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_ON_POETS
2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_ON_GREAT_EVENTS
2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.18_-_The_Soul_and_Its_Liberation
2.19_-_Feb-May_1939
2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge
2.19_-_THE_MASTER_AND_DR._SARKAR
2.19_-_The_Planes_of_Our_Existence
2.19_-_THE_SOOTHSAYER
2.2.01_-_The_Outer_Being_and_the_Inner_Being
2.2.01_-_The_Problem_of_Consciousness
2.2.01_-_Work_and_Yoga
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_Consciousness_and_the_Inconscient
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.2.03_-_The_Science_of_Consciousness
22.04_-_On_The_Brink(I)
2.2.04_-_Practical_Concerns_in_Work
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
22.08_-_The_Golden_Chain
2.20_-_Chance
2.20_-_Nov-Dec_1939
2.20_-_ON_REDEMPTION
2.20_-_The_Lower_Triple_Purusha
2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_THE_STILLEST_HOUR
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_Supermind_and_Overmind
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.23_-_The_Core_of_the_Gita.s_Meaning
2.23_-_THE_MASTER_AND_BUDDHA
2.24_-_Gnosis_and_Ananda
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES
2.24_-_The_Message_of_the_Gita
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.27_-_The_Gnostic_Being
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.2.9.02_-_Plato
2.2.9.03_-_Aristotle
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Mother's_Presence
2.3.03_-_The_Overmind
2.3.04_-_The_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
23.09_-_Observations_I
2.30_-_The_Uniting_of_the_Names_45_and_52
2.3.1.06_-_Opening_to_the_Force
2.3.1.08_-_The_Necessity_and_Nature_of_Inspiration
23.10_-_Observations_II
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.1.10_-_Inspiration_and_Effort
23.11_-_Observations_III
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.3.3_-_Anger_and_Violence
2.3.4_-_Fear
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02.08_-_Contact_with_the_Divine
2.4.02.09_-_Contact_and_Union_with_the_Divine
2.4.02_-_Bhakti,_Devotion,_Worship
2.4.1_-_Human_Relations_and_the_Spiritual_Life
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
25.11_-_EGO
27.03_-_The_Great_Holocaust_-_Chhinnamasta
28.01_-_Observations
29.03_-_In_Her_Company
29.04_-_Mothers_Playground
29.05_-_The_Bride_of_Brahman
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
29.07_-_A_Small_Talk
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
3.00.2_-_Introduction
30.03_-_Spirituality_in_Art
30.04_-_Intuition_and_Inspiration_in_Art
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.00_-_The_Magical_Theory_of_the_Universe
30.10_-_The_Greatness_of_Poetry
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_Fear_of_God
3.01_-_Forms_of_Rebirth
3.01_-_INTRODUCTION
3.01_-_Love_and_the_Triple_Path
3.01_-_Sincerity
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_The_Principles_of_Ritual
3.01_-_The_Soul_World
3.01_-_THE_WANDERER
3.01_-_Towards_the_Future
3.02_-_Aridity_in_Prayer
3.02_-_Aspiration
3.02_-_King_and_Queen
3.02_-_Mysticism
3.02_-_ON_THE_VISION_AND_THE_RIDDLE
3.02_-_SOL
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Motives_of_Devotion
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.03_-_Faith_and_the_Divine_Grace
3.03_-_ON_INVOLUNTARY_BLISS
3.03_-_On_Thought_-_II
3.03_-_SULPHUR
3.03_-_The_Ascent_to_Truth
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Godward_Emotions
3.03_-_The_Mind_
3.03_-_THE_MODERN_EARTH
3.03_-_The_Naked_Truth
3.03_-_The_Soul_Is_Mortal
3.04_-_BEFORE_SUNRISE
3.04_-_Folly_Of_The_Fear_Of_Death
3.04_-_Immersion_in_the_Bath
3.04_-_LUNA
3.04_-_On_Thought_-_III
3.04_-_The_Formula_of_ALHIM
3.04_-_The_Spirit_in_Spirit-Land_after_Death
3.04_-_The_Way_of_Devotion
3.05_-_ON_VIRTUE_THAT_MAKES_SMALL
3.05_-_SAL
3.05_-_The_Central_Thought
3.05_-_The_Conjunction
3.05_-_The_Divine_Personality
3.05_-_The_Formula_of_I.A.O.
3.05_-_The_Physical_World_and_its_Connection_with_the_Soul_and_Spirit-Lands
3.06_-_Charity
3.06_-_Death
3.06_-_The_Sage
3.06_-_Thought-Forms_and_the_Human_Aura
3.07.2_-_Finding_the_Real_Source
3.07_-_ON_PASSING_BY
3.07_-_The_Adept
3.07_-_The_Ananda_Brahman
3.07_-_The_Divinity_Within
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_ON_APOSTATES
3.08_-_Purification
3.08_-_The_Mystery_of_Love
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.09_-_THE_RETURN_HOME
3.09_-_The_Return_of_the_Soul
3.0_-_THE_ETERNAL_RECURRENCE
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
31.01_-_The_Heart_of_Bengal
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.1.02_-_A_Theory_of_the_Human_Being
3.1.02_-_Spiritual_Evolution_and_the_Supramental
3.1.03_-_A_Realistic_Adwaita
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.06_-_Jagadish_Chandra_Bose
31.09_-_The_Cause_of_Indias_Decline
3.10_-_ON_THE_THREE_EVILS
3.10_-_The_New_Birth
31.10_-_East_and_West
3.11_-_Epilogue
3.11_-_Of_Our_Lady_Babalon
3.11_-_ON_THE_SPIRIT_OF_GRAVITY
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.23_-_The_Rishi
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.12_-_ON_OLD_AND_NEW_TABLETS
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.14_-_Of_the_Consecrations
3.15_-_THE_OTHER_DANCING_SONG
3.16.2_-_Of_the_Charge_of_the_Spirit
3.17_-_Of_the_License_to_Depart
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.19_-_Of_Dramatic_Rituals
3.2.01_-_On_Ideals
3.2.02_-_The_Veda_and_the_Upanishads
3.2.02_-_Yoga_and_Skill_in_Works
3.2.03_-_Conservation_and_Progress
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.05_-_Our_Ideal
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.07_-_Tantra
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.10_-_A_Letter
3.2.10_-_Christianity_and_Theosophy
32.12_-_The_Evolutionary_Imperative
3.2.1_-_Food
3.21_-_Of_Black_Magic
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.01_-_The_Initiation_of_Swadeshi
3.3.01_-_The_Superman
3.3.02_-_All-Will_and_Free-Will
33.03_-_Muraripukur_-_I
3.3.03_-_The_Delight_of_Works
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.11_-_Pondicherry_II
33.13_-_My_Professors
33.14_-_I_Played_Football
33.15_-_My_Athletics
33.16_-_Soviet_Gymnasts
33.17_-_Two_Great_Wars
33.18_-_I_Bow_to_the_Mother
3.3.1_-_Agni,_the_Divine_Will-Force
3.3.1_-_Illness_and_Health
3.3.2_-_Doctors_and_Medicines
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
34.07_-_The_Bride_of_Brahman
34.09_-_Hymn_to_the_Pillar
3.4.1.01_-_Poetry_and_Sadhana
3.4.1.06_-_Reading_and_Sadhana
3.4.1.08_-_Novel-Reading_and_Sadhana
3.4.1.11_-_Language-Study_and_Yoga
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.5.01_-_Aphorisms
3.5.02_-_Thoughts_and_Glimpses
35.03_-_Hymn_To_Bhavani
3.5.03_-_Reason_and_Society
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.09_-_THE_SIT_SUKTA
37.03_-_Satyakama_And_Upakoshala
37.04_-_The_Story_Of_Rishi_Yajnavalkya
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.03_-_Rebirth,_Evolution,_Heredity
3.7.1.04_-_Rebirth_and_Soul_Evolution
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.07_-_Involution_and_Evolution
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
38.01_-_Asceticism_and_Renunciation
38.05_-_Living_Matter
38.07_-_A_Poem
3.8.1.02_-_Arya_-_Its_Significance
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
39.09_-_Just_Be_There_Where_You_Are
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
40.02_-_The_Two_Chains_Of_The_Mother
4.01_-_Circumstances
4.01_-_Introduction
4.01_-_Prayers_and_Meditations
4.01_-_Sweetness_in_Prayer
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Presence_of_God_in_the_World
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_Difficulties
4.02_-_Humanity_in_Progress
4.02_-_The_Integral_Perfection
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Mistakes
4.03_-_The_Meaning_of_Human_Endeavor
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Senses_And_Mental_Pictures
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.03_-_THE_TRANSFORMATION_OF_THE_KING
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_The_Perfection_of_the_Mental_Being
4.04_-_THE_REGENERATION_OF_THE_KING
4.04_-_Weaknesses
4.05_-_THE_DARK_SIDE_OF_THE_KING
4.05_-_THE_MAGICIAN
4.05_-_The_Passion_Of_Love
4.06_-_Purification-the_Lower_Mentality
4.06_-_RETIRED
4.06_-_THE_KING_AS_ANTHROPOS
4.07_-_Purification-Intelligence_and_Will
4.07_-_THE_RELATION_OF_THE_KING-SYMBOL_TO_CONSCIOUSNESS
4.07_-_THE_UGLIEST_MAN
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_The_Liberation_of_the_Nature
4.09_-_THE_SHADOW
4.0_-_NOTES_TO_ZARATHUSTRA
4.0_-_The_Path_of_Knowledge
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.11_-_THE_WELCOME
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_ON_THE_HIGHER_MAN
4.13_-_The_Action_of_Equality
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.17_-_THE_AWAKENING
4.18_-_Faith_and_shakti
4.18_-_THE_ASS_FESTIVAL
4.19_-_The_Nature_of_the_supermind
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.2.1.01_-_The_Importance_of_the_Psychic_Change
4.2.1.04_-_The_Psychic_and_the_Mental,_Vital_and_Physical_Nature
4.2.1.05_-_The_Psychic_Awakening
4.2.1.06_-_Living_in_the_Psychic
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.01_-_The_Meaning_of_Psychic_Opening
4.2.2.03_-_An_Experience_of_Psychic_Opening
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.2.3.04_-_Means_of_Bringing_Forward_the_Psychic
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.02_-_The_Psychic_Condition
4.2.4.03_-_The_Psychic_Fire
4.2.4.10_-_Psychic_Yearning
4.2.4.11_-_Psychic_Intensity
4.2.4.12_-_The_Psychic_and_Uneasiness
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.01_-_Psychisation_and_Spiritualisation
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5.05_-_The_Psychic_and_the_Supermind
4.2.5_-_Dealing_with_Depression_and_Despondency
4.25_-_Towards_the_supramental_Time_Vision
4.26_-_The_Supramental_Time_Consciousness
4.2_-_Karma
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.09_-_The_Self_and_Life
4.3.1.11_-_Living_in_the_Divine
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.01_-_The_Higher_or_Spiritual_Consciousness
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.07_-_An_Illumined_Mind_Experience
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3.4_-_Accidents,_Possession,_Madness
4.3_-_Bhakti
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.06_-_Ascent_and_Descent_and_Problems_of_the_Lower_Nature
4.41_-_Chapter_One
4.4.2.04_-_Ascent_and_Dissolution
4.4.2.05_-_Ascent_and_the_Psychic_Being
4.4.2.06_-_Ascent_and_the_Body
4.4.2.07_-_Ascent_and_Going_out_of_the_Body
4.4.2.08_-_Fixing_the_Consciousness_Above
4.4.2.09_-_Ascent_and_Change_of_the_Lower_Nature
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.43_-_Chapter_Three
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.03_-_The_Descent_of_Peace
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.07_-_The_Descent_of_Light
4.4.5.03_-_Descent_and_Other_Experiences
4.4.6.01_-_Sensations_in_the_Inner_Centres
5.01_-_EPILOGUE
5.01_-_The_Dakini,_Salgye_Du_Dalma
5.02_-_Perfection_of_the_Body
5.02_-_THE_STATUE
5.02_-_Two_Parallel_Movements
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.03_-_The_World_Is_Not_Eternal
5.04_-_Formation_Of_The_World
5.04_-_Supermind_and_the_Life_Divine
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_Supermind_and_Humanity
5.06_-_Supermind_in_the_Evolution
5.06_-_THE_TRANSFORMATION
5.08_-_ADAM_AS_TOTALITY
5.08_-_Supermind_and_Mind_of_Light
5.1.01.1_-_The_Book_of_the_Herald
5.1.01.2_-_The_Book_of_the_Statesman
5.1.01.3_-_The_Book_of_the_Assembly
5.1.01.4_-_The_Book_of_Partings
5.1.01.5_-_The_Book_of_Achilles
5.1.01.6_-_The_Book_of_the_Chieftains
5.1.01.7_-_The_Book_of_the_Woman
5.1.01.8_-_The_Book_of_the_Gods
5.1.01.9_-_Book_IX
5.1.01_-_Terminology
5.1.02_-_Ahana
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.2.01_-_The_Descent_of_Ahana
5.2.01_-_Word-Formation
5.2.02_-_The_Meditations_of_Mandavya
5.2.03_-_The_An_Family
5.4.01_-_Occult_Knowledge
5.4.02_-_Occult_Powers_or_Siddhis
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.02_-_Great_Meteorological_Phenomena,_Etc
6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE
6.04_-_The_Plague_Athens
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.07_-_THE_MONOCOLUS
6.08_-_Intellectual_Visions
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
6.09_-_Imaginary_Visions
6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
7.01_-_The_Soul_(the_Psychic)
7.02_-_The_Mind
7.03_-_Cheerfulness
7.03_-_The_Heart
7.04_-_The_Vital
7.05_-_Patience_and_Perseverance
7.05_-_The_Senses
7.06_-_The_Simple_Life
7.07_-_The_Subconscient
7.08_-_Sincerity
7.09_-_Right_Judgement
7.10_-_Order
7.13_-_The_Conquest_of_Knowledge
7.14_-_Modesty
7.15_-_The_Family
7.16_-_Sympathy
7.4.03_-_The_Cosmic_Dance
7_-_Yoga_of_Sri_Aurobindo
9.99_-_Glossary
Aeneid
Apology
Appendix_4_-_Priest_Spells
Avatars_of_the_Tortoise
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P1_-_Preconventional_consciousness
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods
BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice
BOOK_III._-_The_external_calamities_of_Rome
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God
Book_of_Exodus
Book_of_Imaginary_Beings_(text)
Book_of_Proverbs
Book_of_Psalms
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them
BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans
BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world
BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin
BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil
BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world
BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ
BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel
BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history
BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
BS_1_-_Introduction_to_the_Idea_of_God
CASE_2_-_HYAKUJOS_FOX
Chapter_III_-_WHEREIN_IS_RELATED_THE_DROLL_WAY_IN_WHICH_DON_QUIXOTE_HAD_HIMSELF_DUBBED_A_KNIGHT
Chapter_II_-_WHICH_TREATS_OF_THE_FIRST_SALLY_THE_INGENIOUS_DON_QUIXOTE_MADE_FROM_HOME
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_III
COSA_-_BOOK_VI
COSA_-_BOOK_VII
COSA_-_BOOK_VIII
COSA_-_BOOK_X
COSA_-_BOOK_XI
COSA_-_BOOK_XII
COSA_-_BOOK_XIII
Cratylus
Diamond_Sutra_1
DM_2_-_How_to_Meditate
DS2
ENNEAD_01.01_-_The_Organism_and_the_Self.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.08_-_Of_the_Nature_and_Origin_of_Evils.
ENNEAD_02.01_-_Of_the_Heaven.
ENNEAD_02.03_-_Whether_Astrology_is_of_any_Value.
ENNEAD_02.04a_-_Of_Matter.
ENNEAD_02.05_-_Of_the_Aristotelian_Distinction_Between_Actuality_and_Potentiality.
ENNEAD_02.06_-_Of_Essence_and_Being.
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
ENNEAD_03.01_-_Concerning_Fate.
ENNEAD_03.02_-_Of_Providence.
ENNEAD_03.04_-_Of_Our_Individual_Guardian.
ENNEAD_03.05_-_Of_Love,_or_Eros.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Things.
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_03.08b_-_Of_Nature,_Contemplation_and_Unity.
ENNEAD_03.09_-_Fragments_About_the_Soul,_the_Intelligence,_and_the_Good.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.06a_-_Of_Sensation_and_Memory.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.01_-_The_Three_Principal_Hypostases,_or_Forms_of_Existence.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.03_-_The_Self-Consciousnesses,_and_What_is_Above_Them.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.06_-_The_Superessential_Principle_Does_Not_Think_-_Which_is_the_First_Thinking_Principle,_and_Which_is_the_Second?
ENNEAD_05.07_-_Do_Ideas_of_Individuals_Exist?
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.01_-_Of_the_Ten_Aristotelian_and_Four_Stoic_Categories.
ENNEAD_06.02_-_The_Categories_of_Plotinos.
ENNEAD_06.03_-_Plotinos_Own_Sense-Categories.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.05_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
ENNEAD_06.07_-_How_Ideas_Multiplied,_and_the_Good.
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Epistle_to_the_Romans
Euthyphro
Ex_Oblivione
First_Epistle_of_Paul_to_the_Thessalonians
For_a_Breath_I_Tarry
Gods_Script
Gorgias
Guru_Granth_Sahib_first_part
Ion
IS_-_Chapter_1
I._THE_ATTRACTIVE_POWER_OF_GOD
Jaap_Sahib_Text_(Guru_Gobind_Singh)
Kafka_and_His_Precursors
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.02_-_EVOCATION
LUX.04_-_LIBERATION
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
Medea_-_A_Vergillian_Cento
Meno
Phaedo
r1909_06_18
r1909_06_19
r1912_01_14
r1912_01_16
r1912_01_17
r1912_02_03
r1912_07_01
r1912_07_16
r1912_07_19
r1912_07_22
r1912_11_14b
r1912_11_17
r1912_11_27
r1912_11_30
r1912_12_01
r1912_12_05
r1912_12_06
r1912_12_07
r1912_12_09
r1912_12_11
r1912_12_15
r1912_12_18
r1912_12_19
r1912_12_20
r1912_12_25
r1912_12_30
r1912_12_31
r1913_01_02
r1913_01_08
r1913_01_09
r1913_01_13
r1913_01_14
r1913_01_15
r1913_01_21
r1913_01_27
r1913_01_28
r1913_01_31
r1913_02_02
r1913_02_05
r1913_04_01
r1913_05_21
r1913_06_16
r1913_06_16b
r1913_07_01
r1913_07_09
r1913_07_11
r1913_09_05b
r1913_09_13
r1913_09_18
r1913_09_29
r1913_11_13
r1913_11_17
r1913_11_21
r1913_11_23
r1913_11_25
r1913_12_03b
r1913_12_04
r1913_12_07
r1913_12_13
r1913_12_18
r1913_12_22
r1913_12_24
r1913_12_25
r1913_12_26
r1913_12_28
r1913_12_30
r1913_12_31
r1914_01_08
r1914_01_10
r1914_01_11
r1914_01_15
r1914_03_12
r1914_03_16
r1914_03_17
r1914_03_18
r1914_03_19
r1914_03_20
r1914_03_21
r1914_03_24
r1914_03_25
r1914_03_26
r1914_03_27
r1914_03_28
r1914_04_03
r1914_04_04
r1914_04_05
r1914_04_08
r1914_04_11
r1914_04_14
r1914_04_15
r1914_04_17
r1914_04_22
r1914_04_27
r1914_04_29
r1914_04_30
r1914_05_05
r1914_05_08
r1914_05_17
r1914_05_21
r1914_06_12
r1914_06_17
r1914_06_18
r1914_06_20
r1914_06_21
r1914_06_24
r1914_06_26
r1914_07_02
r1914_07_03
r1914_07_05
r1914_07_06
r1914_07_08
r1914_07_10
r1914_07_11
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PRIMARY CLASS

bigram
Everyday
favorite
time
SIMILAR TITLES
All are seeing God always. But they do not know it.
Always
Always Dwell
how to read Savitri always
How to remember always
It does not matter if you understand it - Savitri, read it always.
read it always
Whatever you do, always remember the Divine.
Whenever there is any difficulty we must always remember that we are here exclusively to accomplish the Divine's will.
Why am I not reading Savitri always

DEFINITIONS


TERMS STARTING WITH

always ::: adv. --> At all times; ever; perpetually; throughout all time; continually; as, God is always the same.
Constancy during a certain period, or regularly at stated intervals; invariably; uniformly; -- opposed to sometimes or occasionally.


always depicted with wings, to indicate his office

Always and everywhere the power of mantras and incantations has been recognized. Orators use mantras — they call them slogans — with instinctive knowledge of their efficacy, and set afloat phrases that stir the public mind and strongly influence events. Often in daily conversation we instinctively forbear to speak a name or a word, though we would make no objection to writing it.


TERMS ANYWHERE

(1) Not to allow the impulse of speech to assert itself too much or say anything without reflection, but to speak always with a conscious control and only what is necessary and helpful.

acid ::: a. --> Sour, sharp, or biting to the taste; tart; having the taste of vinegar: as, acid fruits or liquors. Also fig.: Sour-tempered.
Of or pertaining to an acid; as, acid reaction. ::: n. --> A sour substance.
One of a class of compounds, generally but not always


"A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements — the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress — that is, all is combined to strive towards a goal which is not yet reached, and the object of our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.” Letters on Yoga

“A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But as there are musical harmonies which are built out of discords partly or even predominantly, so this universe (the material) is disharmonious in its separate elements—the individual elements are at discord with each other to a large extent; it is only owing to the sustaining Divine Will behind that the whole is still a harmony to those who look at it with the cosmic vision. But it is a harmony in evolution in progress—that is, all is combined to strive towards a goal which is not yet reached, and the object of our yoga is to hasten the arrival to this goal. When it is reached, there will be a harmony of harmonies substituted for the present harmony built up on discords. This is the explanation of the present appearance of things.” Letters on Yoga

A cosmos or universe is always a harmony, otherwise it could not exist, it would fly to pieces. But it is a harmony in evolu- tion in progress — that is, all is combined to strive towards a goal which is not yet reached, and the object of your yoga is to hasten (he arrival to this goal.

ACTION. ::: If a man is spiritual and has gone beyond the vital and mind, he does not need to be always “doing” something. The self or spirit has the joy of its own existence. It is free to do nothing and free to do everything - but not because it is bound to action and unable to exist without it.
To be able to work with full energy is necessary, but to be able not to work is also necessary.
Action in sādhanā ::: The feeling that all one does is from the Divine, that all action is the Mother’s is a necessary step in experience but one cannot remain in it ; one has to go further. Those can remain in it who do not want to change the nature, but only to have the experience of the Truth behind it. Your action is according to universal Nature and in that again it is according to your individual nature, and all Nature is a force put out by the Divine Mother for the action of the universe. But as things are it is an action of the Ignorance and the ego; while what we want is an action of the divine Truth unveiled and undeformed by the Ignorance and the ego.
The aim of the sadhana is to become a conscious and perfect instrument instead of one that is unconscious and therefore imperfect. One can be a conscious and perfect instrument only when one is no longer acting in obedience to the ignorant push of the lower nature but in surrender to the Mother and aware of her higher Force acting within oneself.


Action ::: If a man is spiritual and has gone beyond the vital and mind, he does not need to be always "doing" something. The self or spirit has the joy of its own existence. It is free to do nothing and free to do everything —but not because it is bound to action and unable to exist without it.
   Ref: CWSA Vol.35, Page: 303


ADESA. ::: Impulsion; inner command. The Divine speaks to us in many ways and it is not always the imperative ādeśa that comes. When it does, it is clear and irresistible, the mind has to obey and there is no question possible, even if what comes is contrary to the preconceived ideas of the mental intelligence. But more often what is said is an intuition or even less, a mere indication, which the mind may not follow because it is not impressed with its imperative necessity. It is something offered but not imposed, perhaps something not even offered but only suggested from the Truth above.

"A divine Force is at work and will choose at each moment what has to be done or has not to be done, what has to be momentarily or permanently taken up, momentarily or permanently abandoned. For provided we do not substitute for that our desire or our ego, and to that end the soul must be always awake, always on guard, alive to the divine guidance, resistant to the undivine misleading from within or without us, that Force is sufficient and alone competent and she will lead us to the fulfilment along ways and by means too large, too inward, too complex for the mind to follow, much less to dictate. It is an arduous and difficult and dangerous way, but there is none other.” The Synthesis of Yoga

“A divine Force is at work and will choose at each moment what has to be done or has not to be done, what has to be momentarily or permanently taken up, momentarily or permanently abandoned. For provided we do not substitute for that our desire or our ego, and to that end the soul must be always awake, always on guard, alive to the divine guidance, resistant to the undivine misleading from within or without us, that Force is sufficient and alone competent and she will lead us to the fulfilment along ways and by means too large, too inward, too complex for the mind to follow, much less to dictate. It is an arduous and difficult and dangerous way, but there is none other.” The Synthesis of Yoga

ADVAITA. :::One Existence; the One without a second; non-dual, absolute and indivisible unity; Monism.
People are apt to speak of the Advaita as if it were identical with Mayavada monism, just as they speak of Vedanta as if it were identical with Advaita only; that is not the case. There are several forms of Indian philosophy which base themselves upon the One Reality, but they admit also the reality of the world, the reality of the Many, the reality of the differences of the Many as well as the sameness of the One (bhedābheda). But the Many exist in the One and by the One, the differences are variations in manifestation of that which is fundamentally ever the same. This we actually see in the universal law of existence where oneness is always the basis with an endless multiplicity and difference in the oneness; as for instance there is one mankind but many kinds of man, one thing called leaf or flower, but many forms, patterns, colours of leaf and flower. Through this we can look back into one of the fundamental secrets of existence, the secret which is contained in the one reality itself. The oneness of the Infinite is not something limited, fettered to its unity; it is capable of an infinite multiplicity. The Supreme Reality is an Absolute not limited by either oneness or multiplicity but simultaneously capable of both; for both are its aspects, although the oneness is fundamental and the multiplicity depends upon the oneness.
Wide Realistic Advaita.


Adversary ::: “When there is some lowering or diminution of the consciousness or some impairing of it at one place or another, the Adversary—or the Censor—who is always on the watch presses with all his might wherever there is a weak point lying covered from your own view, and suddenly a wrong movement leaps up with unexpected force. Become conscious and cast out the possibility of its renewal, that is all that is to be done.” Letters on Yoga

Aeroplane, steamer or train ::: Always symbols of a rapid pro- gross or forward movement.

  "A Godhead is seated in the heart of every man and is the Lord of this mysterious action of Nature. And though this Spirit of the universe, this One who is all, seems to be turning us on the wheel of the world as if mounted on a machine by the force of Maya, shaping us in our ignorance as the potter shapes a pot, as the weaver a fabric, by some skilful mechanical principle, yet is this spirit our own greatest self and it is according to the real idea, the truth of ourselves, that which is growing in us and finding always new and more adequate forms in birth after birth, in our animal and human and divine life, in that which we were, that which we are, that which we shall be, — it is in accordance with this inner soul-truth that, as our opened eyes will discover, we are progressively shaped by this spirit within us in its all-wise omnipotence.” *Essays on the Gita

“A Godhead is seated in the heart of every man and is the Lord of this mysterious action of Nature. And though this Spirit of the universe, this One who is all, seems to be turning us on the wheel of the world as if mounted on a machine by the force of Maya, shaping us in our ignorance as the potter shapes a pot, as the weaver a fabric, by some skilful mechanical principle, yet is this spirit our own greatest self and it is according to the real idea, the truth of ourselves, that which is growing in us and finding always new and more adequate forms in birth after birth, in our animal and human and divine life, in that which we were, that which we are, that which we shall be,—it is in accordance with this inner soul-truth that, as our opened eyes will discover, we are progressively shaped by this spirit within us in its all-wise omnipotence.” Essays on the Gita

aladr.s.t.i (trikaldrishti) ::: trikaladr.s.t.i (usually foreknowledge) of the exact time of events; "an intuition of Time which is not of the mind and when it plays is always accurate to the very minute and if need be to the very second".

algates ::: adv. --> Always; wholly; everywhere.
By any or means; at all events.
Notwithstanding; yet.


“All birds of that region are relatives. But this is the bird of eternal Ananda, while the Hippogriff is the divinised Thought and the Bird of Fire is the Agni-bird, psychic and tapas. All that however is to mentalise too much and mentalising always takes most of the life out of spiritual things. That is why I say it can be seen but nothing said about it.”

"All birds of that region are relatives. But this is the bird of eternal Ananda, while the Hippogriff is the divinised Thought and the Bird of Fire is the Agni-bird, psychic and tapas. All that however is to mentalise too much and mentalising always takes most of the life out of spiritual things. That is why I say it can be seen but nothing said about it.” ::: "The question was: ‘In the mystical region, is the dragon bird any relation of your Bird of Fire with ‘gold-white wings" or your Hippogriff with ‘face lustred, pale-blue-lined"? And why do you write: ‘What to say about him? One can only see"?” Letters on Savitri

…all our spiritual and psychic experience bears affirmative witness, brings us always a constant and, in its main principles, an invariable evidence of the existence of higher worlds, freer planes of existence. Not having bound ourselves down, like so much of modern thought, to the dogma that only physical experience or experience based upon the physical sense is true, the analysis of physical experience by the reason alone verifiable, and all else only result of physical experience and physical existence and anything beyond this an error, self-delusion and hallucination, we are free to accept this evidence and to admit the reality of these planes.We see that they are, practically, different harmonies from the harmony of the physical universe; they occupy, as the word "plane" suggests, a different level in the scale of being and adopt a different system and ordering of its principles.
   Ref: CWSA Vol. 21-22, Page: 818-19


:::   ". . . all our spiritual and psychic experience bears affirmative witness, brings us always a constant and, in its main principles, an invariable evidence of the existence of higher worlds, freer planes of existence. Not having bound ourselves down, like so much of modern thought, to the dogma that only physical experience or experience based upon the physical sense is true, the analysis of physical experience by the reason alone verifiable, and all else only result of physical experience and physical existence and anything beyond this an error, self-delusion and hallucination, we are free to accept this evidence and to admit the reality of these planes. We see that they are, practically, different harmonies from the harmony of the physical universe; they occupy, as the word ‘plane" suggests, a different level in the scale of being and adopt a different system and ordering of its principles.” The Life Divine

“… all our spiritual and psychic experience bears affirmative witness, brings us always a constant and, in its main principles, an invariable evidence of the existence of higher worlds, freer planes of existence. Not having bound ourselves down, like so much of modern thought, to the dogma that only physical experience or experience based upon the physical sense is true, the analysis of physical experience by the reason alone verifiable, and all else only result of physical experience and physical existence and anything beyond this an error, self-delusion and hallucination, we are free to accept this evidence and to admit the reality of these planes. We see that they are, practically, different harmonies from the harmony of the physical universe; they occupy, as the word ‘plane’ suggests, a different level in the scale of being and adopt a different system and ordering of its principles.” The Life Divine

"All true law is the right motion and process of a reality, an energy or power of being in action fulfilling its own inherent movement self-implied in its own truth of existence. This law may be inconscient and its working appear to be mechanical, — that is the character or, at least, the appearance of law in material Nature: it may be a conscious energy, freely determined in its action by the consciousness in the being aware of its own imperative of truth, aware of its plastic possibilities of self-expression of that truth, aware, always in the whole and at each moment in the detail, of the actualities it has to realise; this is the figure of the law of the Spirit.” *The Life Divine

“All true law is the right motion and process of a reality, an energy or power of being in action fulfilling its own inherent movement self-implied in its own truth of existence. This law may be inconscient and its working appear to be mechanical,—that is the character or, at least, the appearance of law in material Nature: it may be a conscious energy, freely determined in its action by the consciousness in the being aware of its own imperative of truth, aware of its plastic possibilities of self-expression of that truth, aware, always in the whole and at each moment in the detail, of the actualities it has to realise; this is the figure of the law of the Spirit.” The Life Divine

All world-existence is manifestation, but our ignorance is the agent of a partial, limited and ignorant manifestation,— in part an expression but in part also a disguise of the original being, consciousness and delight of existence. If this state of things is permanent and unalterable, if our world must always move in this circle, if some Ignorance is the cause of all things and all action here and not a condition and circumstance, then indeed the cessation of individual ignorance could only come by an escape of the individual from world-being, and a cessation of the cosmic ignorance would be the destruction of world-being. But if this world has at its root an evolutionary principle, if our ignorance is a half-knowledge evolving towards knowledge, another account and another issue and spiritual result of our existence in material Nature, a greater manifestation here becomes possible.
   Ref: CWSA Vol. 21-22, Page: 496-97


alway ::: adv. --> Always.

always ::: adv. --> At all times; ever; perpetually; throughout all time; continually; as, God is always the same.
Constancy during a certain period, or regularly at stated intervals; invariably; uniformly; -- opposed to sometimes or occasionally.


Amal: “The reference seems to be to the vital being in the first place—the vital being in its destructive aspect—and then to the physical being. The physical being is suggested by the fact of the snake always moving in continuous contact with the earth.”

Amal: “This is a general term for the inner being which will make itself heard and obeyed when the human mind allows itself to be in touch with the inner being and to hear what guidance it can give and wants always to give.”

Ananke ::: “This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy,—that was a notion of the Greeks,—a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga

  And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected — what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.

And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected—what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.

And these are in fact always acting upon our subliminal selves unknown to our vvaking mind and with considerable effect on our life and nature. The physical mind is only a little part of us and there is much more considerable range of our being in which the presence, infiuence and powers of the other planes are active upon us and help to shape our external being and its activities. The awakening of the psychical consciousness enables us fb become aware of these powers, presences and influences in and around us ; and while in the impure or yet ignorant and imperfect mind this unveiled contact has its dangers, it enables us too, if lightly used and directed, to be no longer their subject but their master and to coroe into conscious and seJf-confroJled possession of the inner secrets of our nature. The psychical consciousness reveals this interaction between the inner and the outer planes, this world and others, partly by an awareness, which may be very constant, vast and vivid, of their impacts, suggestions, communications to our inner thought and conscious being and a capacity of reaction upon them there, partly ako through many kinds of symbolic, transcriptive or representative images presented to the different psychical senses. But also

“And though this Spirit of the universe, this One who is all, seems to be turning us on the wheel of the world as if mounted on a machine by the force of Maya, shaping us in our ignorance as the potter shapes a pot, as the weaver a fabric, by some skilful mechanical principle, yet is this spirit our own greatest self and it is according to the real idea, the truth of ourselves, that which is growing in us and finding always new and more adequate forms in birth after birth, in our animal and human and divine life, in that which we were, that which we are, that which we shall be,—it is in accordance with this inner soul-truth that, as our opened eyes will discover, we are progressively shaped by this spirit within us in its all-wise omnipotence.” Essays on the Gita

And until the transfer is complete which always takes time, there must always be as personal contribution, a constant consent to the true Force, a constant rejection of any lower mixture.

— anger and sensitiveness and pride as well as desire and the rest, — not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of thesS things, always to act and speak out of a calm inner poise of the spirit. It is not easy to have this equality in any full perfect measure, but one should always try more and more to make it the basis of one's inner state and outer movements.

"A passive Force has no meaning — Force is always dynamic. Only a Force can act on a basis of calm passivity just as in the material world the Force acts on the basis of inertia.” Letters on Yoga

“A passive Force has no meaning—Force is always dynamic. Only a Force can act on a basis of calm passivity just as in the material world the Force acts on the basis of inertia.” Letters on Yoga

arayan.a (Nara-Narayana; NaraNarayana; Nara Narayana) —(in mythology) the names of two sages, Nara and Narayan.a, "the seers who do tapasya together for the knowledge", a "double figure" which in the "Vaishnava form of Vedantism . . . expresses the relation of God in man to man in God", Nara being "the human soul which, eternal companion of the Divine, finds itself only when it awakens to that companionship", while Narayan.a "is the divine Soul always present in our humanity, the secret guide, friend and helper of the human being"; an intermediate bhava of brahmadarsana in which there is a dualistic perception of Nara and Narayan.a in all, the "bodha of Narayana" not being extended "into the whole consciousness of the Nara", but kept "as a thing apart & containing & informing, but not identical with the Nara".

arch- ::: a combining form that represents the outcome of archi- in words borrowed through Latin from Greek in the Old English period; it subsequently became a productive form added to nouns of any origin, which thus denote individuals or institutions directing or having authority over others of their class (archbishop; archdiocese; archpriest): principal. More recently, arch-1 has developed the senses "principal” (archenemy; archrival) or "prototypical” and thus exemplary or extreme (archconservative); nouns so formed are almost always pejorative. Arch-intelligence.

argus ::: n. --> A fabulous being of antiquity, said to have had a hundred eyes, who has placed by Juno to guard Io. His eyes were transplanted to the peacock&

ARRESTS IN SADHANA. ::: A difficulty comes or an arrest in some movement which you have begun or have been carrying on for some time. Such arrests are inevitably frequent enough; one might almost say that every step forward is followed by an arrest. It is to be dealt with by becoming always more quiet, more firm in the will to go through, by opening oneself more and more so that any obstructing non-receptivity in the nature may diminish or disappear, by an affirmation of faith even in the midst of obscurity, faith in the presence of a Power that is working behind the cloud and the veil, in the guidance of the Guru, by an observation of oneself to find any cause of the arrest, not in a spirit of depression or discouragement but with the will to find out and remove it. This is the only right attitude and, if one is persistent in taking it, the periods of arrest are not abolished, - for that cannot be at this stage, - but greatly shortened and lightened in their incidence. Sometimes these arrests are periods, long or short, of assimilation or unseen preparation, their appearance of sterile immobility is deceptive ::: in that case, with the right attitude, one can after a time, by opening, by observation, by accumulated experience, begin to feel, to get some inkling of what is being prepared or done. Sometimes it is a period of true obstruction in which the Power at work has to deal with the obstacles in the way, obstacles in oneself, obstacles of the opposing cosmic forces or any other or of all together, and this kind of arrest may be long or short according to the magnitude or obstinacy or complexity of the impediments that are met. But here, too, the right attitude can alleviate or shorten and, if persistently taken, help to a more radical removal of the difficulties and greatly diminish the necessity of complete arrests hereafter.
On the contrary, an attitude of depression or unfaith in the help or the guidance or in the certitude of the victory of the guiding Power, a shutting up of yourself in the sense of the difficulties, helps the obstructions to recur with force instead of progressively diminishing in their incidence.


ASANA. ::: Fixed posture habituating the body to certain attitudes of immobility. The system of Asana has at its basis two profound ideas ::: control by physical immobility, power by immobility.
The sitting motionless posture is the natural posture for concentrated meditation - walking and standing are active conditions. It is only when one has gained the enduring rest and passivity of the consciousness that it is easy to concentrate and receive when walking or doing anything. A fundamental passive condition of the consciousness gathered into itself is the proper poise for concentration and a seated gathered immobility in the body is the best position for that. It can be done also lying down, but that position is too passive, tending to be inert rather than gathered. This is the reason why yogis always sit in an āsana. One can accustom oneself to meditate walking. standing, lying but sitting is the first natural position.


ASCENT AND RETURN. ::: Once the being or its different parts begin to ascend to the planes above, any part of the being may do it, frontal or other. The samskāra that one cannot come back must be got rid of. One can have the experience of Nirvana at the summit of the mind or anywhere in those planes that are now superconscient to the mind; the mind spiritualised by the ascent into Self has the sense of laya, dissolution of itself, its thoughts, movements, samskāras into a superconscient Silence and Infinity which it is unable to grasp, - the Unknowable. But this would bring or lead to some form of Nirvana only if one makes Nirvana the goal, if one is tied to the mind and accepts its dissolution into the Infinite as one’s own dissolution or if one has not the capacity to reorganise experience on a higher than the mental plane. But otherwise what was superconscient becomes conscient, one begins to possess or else to be the instrument of the dynamis of the higher planes and there is a movement, not of liberation into Nirvana but of liberation and transformation. However high one goes one can always return, unless one has the will not to do so.

ASPIRATION. ::: The call in the being for the Divine or for the higher things that belong to the Divine Consciousness.
A call to the Divine; aspiration for the discovery and embodiment of the Divine Truth and to nothing else whatever.
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.
There is no need of words in aspiration. It can be expressed or unexpressed in words.
Aspiration need not be in the form of thought; it can be a feeling within that remains even when the mind is attending to the work.
Aspiration is to call the forces. When the forces have answered, there is a natural state of quiet receptivity concentrated but spontaneous.
In aspiration there is a self-giving for the higher consciousness to descend and take possession ; the more intense the call, the greater the self-giving.
Aspiration keeps the consciousness open, prevents an inert state of acquiescence in all that comes and exercises a sort of pull on the sources of the higher consciousness.
The intensity of aspiration brings the intensity of the experience and by repeated intensity of the experience, the change. It is the psychic that gives the true aspiration; if the vital is purified and subjected to the psychic, then the vital gives intensity.
Aspiration in the physical consciousness ::: the physical consciousness is always in everybody in its own nature a little inert and in it a constant strong aspiration is not natural, it has to be created. But first there must be the opening, a purification, a fixed quietude, otherwise the physical vital will turn the strong aspiration into over-eagerness and impatience or rather it will try to give it that turn.


assident ::: a. --> Usually attending a disease, but not always; as, assident signs, or symptoms.

ASSIMILATION. ::: There has to be a period of assimilation. When the being is unconscious, the assimilation goes on behind the veil or below the surface and meanwhile the surface consciousness sees only dullness and the loss of what it had got; but when one is conscious, then one can see the assimilation going on and one sees that nothing is lost, it is only a quiet settling in of what has come down.
To remain quiet for a time after the descent of Force is the best way of assimilating it.
There are always pauses of preparation and assimilation between two movements.
The periods of assimilation continue till all that has to be done is fundamentally done. Only they have a different character in the later stages of sadhana. If they cease altogether at an early stage, it is because all that the nature was capable of has been done and that would mean it was not capable of much.


"As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine

“As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaksa; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self. There is no appearance of subjection to the workings of its own Power in the universe, such as the apparent subjection of the Purusha to Prakriti. To realise the Self is to realise the eternal freedom of the Spirit.” The Life Divine

asteridea ::: n. pl. --> A class of Echinodermata including the true starfishes. The rays vary in number and always have ambulacral grooves below. The body is star-shaped or pentagonal.

At the beginning the soul in Nature, the psychic entity, whose unfolding is the first step towards a spiritual change, is an entirely veiled part of us, although it is that by which we exist and persist as individual beings in Nature. The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame. This spiritual stuff is immaculate and luminous and, because it is perfectly luminous, it is immediately, intimately, directly aware of truth of being and truth of nature; it is deeply conscious of truth and good and beauty because truth and good and beauty are akin to its own native character, forms of something that is inherent in its own substance. It is aware also of all that contradicts these things, of all that deviates from its own native character, of falsehood and evil and the ugly and the unseemly; but it does not become these things nor is it touched or changed by these opposites of itself which so powerfully affect its outer instrumentation of mind, life and body. For the soul, the permanent being in us, puts forth and uses mind, life and body.
   Ref: CWSA Vol. 21-22, Page: 924-25


babel ::: “The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other’s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle

babel ::: "The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens". God disrupted the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo"s Works     Sri Aurobindo: "The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other"s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle

"Always keep in touch with the Divine Force. The best thing for you is to do that simply and allow it to do its own work; wherever necessary, it will take hold of the inferior energies and purify them; at other times it will empty you of them and fill you with itself. But if you let your mind take the lead and discuss and decide what is to be done, you will lose touch with the Divine Force and the lower energies will begin to act for themselves and all go into confusion and a wrong movement.” Letters on Yoga

Always keep in touch with the Divine Force. The best thing for you is to do that simply and allow it to do its own work; wherever necessary, it will take hold of the inferior energies and purify them; at other times it will empty you of them and fill you with itself. But if you let your mind take the lead and discuss and decide what is to be done, you will lose touch with the Divine Force and the lower energies will begin to act for themselves and all go into confusion and a wrong movement.” Letters on Yoga

::: ". . . behind visible events in the world there is always a mass of invisible forces at work unknown to the outward minds of men, and by yoga, (by going inward and establishing a conscious connection with the Cosmic Self and Force and forces,) one can become conscious of these forces, intervene consciously in the play, and to some extent at least determine things in the result of the play.” Letters on Yoga

“… behind visible events in the world there is always a mass of invisible forces at work unknown to the outward minds of men, and by yoga, (by going inward and establishing a conscious connection with the Cosmic Self and Force and forces,) one can become conscious of these forces, intervene consciously in the play, and to some extent at least determine things in the result of the play.” Letters on Yoga

Being (true) ::: the true being is the inner with all its vast possibilities of reaching and expressing the Divine and especially the inmost, the soul, the psychic Purusha which is always in its essence pure, divine, turned to all that is good and true and beautiful, The exterior being has to be taken hold of by the inner being and turned into an instrument no longer of the upsurging of the ignorant subconscient Nature, but of the Divine.

Best method of sadhana ::: To have the basis of quietude and allow the Divine Force to work in you' firmly and quietly is always the best method ; it is not necessary to proceed through a big personal effort, disturbance and struggle.

"Be true to your true self always — that is the real sincerity.” Letters on Yoga

“Be true to your true self always—that is the real sincerity.” Letters on Yoga

Blessings ::: "My blessings are very dangerous. They cannot be for this one or for that one or against this person or against that thing. It is for... or, well, I will put it in a mystic way: It is for the Will of the Lord to be done, with full force and power. So it is not necessary that there should always be a success. There might be a failure also, if such is the Will of the Lord. And the Will is for the progress, I mean the inner progress. So whatever will happen will be for the best."
   Ref: CWM Vol. 13, Page: 60-61


bullionist ::: n. --> An advocate for a metallic currency, or a paper currency always convertible into gold.

"But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” The Life Divine

“But always the whole foundation of the gnostic life must be by its very nature inward and not outward. In the life of the Spirit it is the Spirit, the inner Reality, that has built up and uses the mind, vital being and body as its instrumentation; thought, feeling and action do not exist for themselves, they are not an object, but the means; they serve to express the manifested divine Reality within us: otherwise, without this inwardness, this spiritual origination, in a too externalised consciousness or by only external means, no greater or divine life is possible.” The Life Divine

"But great art is not satisfied with representing the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit.” The Human Cycle etc.

“But great art is not satisfied with representing the intellectual truth of things, which is always their superficial or exterior truth; it seeks for a deeper and original truth which escapes the eye of the mere sense or the mere reason, the soul in them, the unseen reality which is not that of their form and process but of their spirit.” The Human Cycle etc.

But how then do you expect a supramental inspiration to come down here when the Overmind itself is so rarely in human reach? That is always the error of the impatient aspirant, to think he can get the Supermind without going through the intervening stages or to imagine that he has got it when in fact he has only got something from the illumined or intuitive or at the highest some kind of mixed overmind consciousness.
   Ref: CWSA Vol. 27, Page: 27


"But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient, — conscient even in unconscious things, — of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine

“But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient,—conscient even in unconscious things,—of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done.” The Life Divine

But it is always the right inner poise, quietude inward and outward, faith, the opening of the body consciousness to the

"But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” *The Life Divine

“But man also has a life-mind, a vital mentality which is an instrument of desire: this is not satisfied with the actual, it is a dealer in possibilities; it has the passion for novelty and is seeking always to extend the limits of experience for the satisfaction of desire, for enjoyment, for an enlarged self-affirmation and aggrandisement of its terrain of power and profit. It desires, enjoys, possesses actualities, but it hunts also after unrealised possibilities, is ardent to materialise them, to possess and enjoy them also. It is not satisfied with the physical and objective only, but seeks too a subjective, an imaginative, a purely emotive satisfaction and pleasure.” The Life Divine

"By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

“By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.” The Life Divine

"By the supermind is meant the full Truth-Consciousness of the Divine Nature in which there can be no place for the principle of division and ignorance; it is always a full light and knowledge superior to all mental substance or mental movement.” Letters on Yoga

“By the supermind is meant the full Truth-Consciousness of the Divine Nature in which there can be no place for the principle of division and ignorance; it is always a full light and knowledge superior to all mental substance or mental movement.” Letters on Yoga

caksu lajja (chakshu lajja) [Beng] ::: [modesty] the desire to be always pleasant and polite.

carbohydrate ::: n. --> One of a group of compounds including the sugars, starches, and gums, which contain six (or some multiple of six) carbon atoms, united with a variable number of hydrogen and oxygen atoms, but with the two latter always in proportion as to form water; as dextrose, C6H12O6.

carbonyl ::: n. --> The radical (CO)&

"Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection.” Essays in Philosophy and Yoga

“Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection.” Essays in Philosophy and Yoga

Certainly, ideals are not the ultimate Reality, for that is too high and vast for any ideal to envisage; they are aspects of it thrown out in the world-consciousness as a basis for the workings of the world-power. But they are primary, the actual workings secondary. They are nearer to the Reality and therefore always more real, forcible and complete than the facts which are their partial reflection. Reflections themselves of the Real, they again are reflected in the more concrete workings of our existence. The Supramental Manifestation

cestoidea ::: n. pl. --> A class of parasitic worms (Platelminthes) of which the tapeworms are the most common examples. The body is flattened, and usually but not always long, and composed of numerous joints or segments, each of which may contain a complete set of male and female reproductive organs. They have neither mouth nor intestine. See Tapeworm.

Chakra (circular movement) ::: Always sign of energy in action, generally creative action.

Chit ::: Chit, the divine Consciousness, is not our mental selfawareness; that we shall find to be only a form, a lower and limited mode or movement. As we progress and awaken to the soul in us and things, we shall realise that there is a consciousness also in the plant, in the metal, in the atom, in electricity, in everything that belongs to physical nature; we shall find even that it is not really in all respects a lower or more limited mode than the mental, on the contrary it is in many "inanimate" forms more intense, rapid, poignant, though less evolved towards the surface. But this also, this consciousness of vital and physical Nature is, compared with Chit, a lower and th
   refore a limited form, mode and movement. These lower modes of consciousness are the conscious-stuff of inferior planes in one indivisible existence. In ourselves also there is in our subconscious being an action which is precisely that of the "inanimate" physical Nature whence has been constituted the basis of our physical being, another which is that of plantlife, and another which is that of the lower animal creation around us. All these are so much dominated and conditioned by the thinking and reasoning conscious-being in us that we have no real awareness of these lower planes; we are unable to perceive in their own terms what these parts of us are doing, and receive it very imperfectly in the terms and values of the thinking and reasoning mind. Still we know well enough that there is an animal in us as well as that which is characteristically human,—something which is a creature of conscious instinct and impulse, not
   reflective or rational, as well as that which turns back in thought and will on its experience, meets it from above with the light and force of a higher plane and to some degree controls, uses and modifies it. But the animal in man is only the head of our subhuman being; below it there is much that is also sub-animal and merely vital, much that acts by an instinct and impulse of which the constituting consciousness is withdrawn behind the surface. Below this sub-animal being, there is at a further depth the subvital. When we advance in that ultra-normal self-knowledge and experience which Yoga brings with it, we become aware that the body too has a consciousness of its own; it has habits, impulses, instincts, an inert yet effective will which differs from that of the rest of our being and can resist it and condition its effectiveness. Much of the struggle in our being is due to this composite existence and the interaction of these varied and heterogeneous planes on each other. For man here is the result of an evolution and contains in himself the whole of that evolution up from the merely physical and subvital conscious being to the mental creature which at the top he is. But this evolution is really a manifestation and just as we have in us these subnormal selves and subhuman planes, so are there in us above our mental being supernormal and superhuman planes. There Chit as the universal conscious-stuff of existence takes other poises, moves out in other modes, on other principles and by other faculties of action. There is above the mind, as the old Vedic sages discovered, a Truth-plane, a plane of self-luminous, self-effective Idea, which can be turned in light and force upon our mind, reason, sentiments, impulses, sensations and use and control them in the sense of the real Truth of things just as we turn our mental reason and will upon our sense-experience and animal nature to use and control them in the sense of our rational and moral perceptions. There is no seeking, but rather natural possession; no conflict or separation between will and reason, instinct and impulse, desire and experience, idea and reality, but all are in harmony, concomitant, mutually effective, unified in their origin, in their development and in their effectuation. But beyond this plane and attainable through it are others in which the very Chit itself becomes revealed, Chit the elemental origin and primal completeness of all this varied consciousness which is here used for various formation and experience. There will and knowledge and sensation and all the rest of our faculties, powers, modes of experience are not merely harmonious, concomitant, unified, but are one being of consciousness and power of consciousness. It is this Chit which modifies itself so as to become on the Truthplane the supermind, on the mental plane the mental reason, will, emotion, sensation, on the lower planes the vital or physical instincts, impulses, habits of an obscure force not in superficially conscious possession of itself. All is Chit because all is Sat; all is various movement of the original Consciousness because all is various movement of the original Being. When we find, see or know Chit, we find also that its essence is Ananda or delight of self-existence. To possess self is to possess self-bliss; not to possess self is to be in more or less obscure search of the delight of existence. Chit eternally possesses its self-bliss; and since Chit is the universal conscious-stuff of being, conscious universal being is also in possession of conscious self-bliss, master of the universal delight of existence. The Divine whether it manifests itself in All-Quality or in No-Quality, in Personality or Impersonality, in the One absorbing the Many or in the One manifesting its essential multiplicity, is always in possession of self-bliss and all-bliss because it is always Sachchidananda. For us also to know and possess our true Self in the essential and the universal is to discover the essential and the universal delight of existence, self-bliss and all-bliss. For the universal is only the pouring out of the essential existence, consciousness and delight; and wherever and in whatever form that manifests as existence, there the essential consciousness must be and th
   refore there must be an essential delight.
   Ref: CWSA Vol. 23-24, Page: 387 - 88 - 89


churchwarden ::: n. --> One of the officers (usually two) in an Episcopal church, whose duties vary in different dioceses, but always include the provision of what is necessary for the communion service.
A clay tobacco pipe, with a long tube.


cittakasa. These may be transcriptions there or impresses of physical things, persons, scenes, happenings, whatever is, was or will be or may be in the ph^ical universe. These images are very variously seen and under all kinds of conditions ; in samadhi or in the waking stale, and in the latter with the bodily eyes closed or open, projected on or into a physical object or medium or seen as if materialised in the physical atmosphere or only in a psychical ether revealing itself through this grosser physical atmosphere ; seen through the physical eyes themselves as a secondary instrument and as if under the conditions of the physical vision or by the psychical vision alone and indepen- dently of the relations of our ordinary sight to space. The real agent is always the psychical sight and the power indicates that the consciousness is more or less awake, intermittently or nor- mally and more or less perfectly, in the psj’chical body. It is possible to see In this way the transcriptions or impressions of things at any distance beyond the range of the physical vision or the images of the past or the future.

Colilen light is that of the Divine Truth on the higher planes ; the light of the Divine Truth which comes out from the supra- mcntal sunlight and modified according to the level it crosses, creates the ranges from Overraind to Higher Mind. It always means the light o£ Truth ; but the nature of the Truth varies according to the plane to which it belongs.

Colour and light are always close to each other, colour being more indicative, light more dynamic. Colour incandescent be- comes light.

CONCENTRATION ::: Fixing the consciousness in one place or on one object and in a single condition.

A gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine; there can also be a gathered condition throughout the whole being, not at a point.

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

Centre of Concentration: The two main places where one can centre the consciousness for yoga are in the head and in the heart - the mind-centre and the soul-centre.

Brain concentration is always a tapasyā and necessarily brings a strain. It is only if one is lifted out of the brain mind altogether that the strain of mental concentration disappears.

At the top of the head or above it is the right place for yogic concentration in reading or thinking.

In whatever centre the concentration takes place, the yoga force generated extends to the others and produces concentration or workings there.

Modes of Concentration: There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits.

If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses.

There is no method in this yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force to transform the consciousness; one can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be.

Powers (three) of Concentration ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself we can become whatever we choose ; we can become, for instance, even if we were before a mass of weaknesses and fears, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love ; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.

Stages in Concentration (Rajayogic) ::: that in which the object is seized, that in which it is held, that in which the mind is lost in the status which the object represents or to which the concentration leads.

Concentration and Meditation ::: Concentration means fixing the consciousness in one place or one object and in a single condition Meditation can be diffusive,e.g. thinking about the Divine, receiving impressions and discriminating, watching what goes on in the nature and acting upon it etc. Meditation is when the inner mind is looking at things to get the right knowledge.

vide Dhyāna.


Conditions essfntitd for meditation ::: There are no essential external conditions, but solitude and seclusion at the time of meditation as as stillness of the body arc helpful, sometimes almost necessary to the beginner. Bui one should not bound b' external conditions. Once the habit of meditation is formed, it should be mads possible to do it in all circumstances, l.ving. sitting, walking, alone, in company, in silettce or in the midst of noise etc. The first imeroal condition necessary is concentration of the will against the obstacles to meditation. i.e. wandermg of the mind, forgetfulness, sfeep, phjsieal and nervous impatience and restlessness etc. The second is an increasing purity and calm of the inner consciousness (citia) out of which thought and emotion arise, i.e. a freedom frona all disturb i ng reactions, such as anger, grief, depression, anxiet>' about w-orldly happenings etc. Mental perfection and moral are always closely allied to each other.

cone ::: n. --> A solid of the form described by the revolution of a right-angled triangle about one of the sides adjacent to the right angle; -- called also a right cone. More generally, any solid having a vertical point and bounded by a surface which is described by a straight line always passing through that vertical point; a solid having a circle for its base and tapering to a point or vertex.
Anything shaped more or less like a mathematical cone; as, a volcanic cone, a collection of scoriae around the crater of a volcano,


conoid ::: n. --> Anything that has a form resembling that of a cone.
A solid formed by the revolution of a conic section about its axis; as, a parabolic conoid, elliptic conoid, etc.; -- more commonly called paraboloid, ellipsoid, etc.
A surface which may be generated by a straight line moving in such a manner as always to meet a given straight line and a given curve, and continue parallel to a given plane.


Consciousness and detachment ::: Consciousness is not by its nature detached from the mental and other acUvities. It can be detached, it can be involved. In the human consdousness, it Is as a rule always involved, but it has developed the pow'er of detaching itself — a thing which the lower creation seems unable to do. As the consciousness develops, this power of detachment also develops.

:::   ‘Consecration" generally has a more mystical sense but this is not absolute. A total consecration signifies a total giving of one"s self; hence it is the equivalent of the word ``surrender"", not of the word (soumission} which always gives the impression that one accepts'' passively. You feel a flame in the wordconsecration"", a flame even greater than in the word offering''. To consecrate oneself isto give oneself to an action""; hence, in the yogic sense, it is to give oneself to some divine work with the idea of accomplishing the divine work.” Questions and Answers, MCW Vol. 4*.

‘Consecration’ generally has a more mystical sense but this is not absolute. A total consecration signifies a total giving of one’s self; hence it is the equivalent of the word surrender’’, not of the word (soumission} which always gives the impression that oneaccepts’’ passively. You feel a flame in the word consecration’’, a flame even greater than in the wordoffering’’. To consecrate oneself is ``to give oneself to an action’’; hence, in the yogic sense, it is to give oneself to some divine work with the idea of accomplishing the divine work.” Questions and Answers, MCW Vol. 4.

Co-ordination and harmonisation of parts is absent in many ; it is a thing that has to be attained to or built up. Moreover at a certain stage in sSdhana there is almost always a disparity or opposition between the parts that are already turned towards the Truth and are capable of experience and others that are not and pull one down to a lower level. The opposition is not equally acute in all cases, but in one degree or another it is almost uni- versal. Co-ordinadon and univeisaUsation can be satisfactorily done only when this is overcome. Till then oscillations are inevitable.

CRITIC. ::: There is always this critical hostile voice in every- body’s nature, questioning, reasoning, denying the experience itself, suggesting doubt of oneself and doubt of the Divine. One has to recognise it as the voice of the Adversary trying to pre- vent the progress and refuse credence to it altogether.

DAWN. ::: Always means an opening of some kind — the com- ing of something that is not yet fully there.

dawn ::: “Dawn always means an opening of some kind—the coming of something that is not yet fully there.” Letters on Yoga

demon ::: “The typal worlds do not change. In his own world a god is always a god, the Asura always an Asura, the demon always a demon. To change they must either migrate into an evolutionary body or else die entirely to themselves that they may be new born into other Nature.” Essays Divine and Human

"Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asânti. ” The Synthesis of Yoga

“Desire is the root of all sorrow, disappointment, affliction, for though it has a feverish joy of pursuit and satisfaction, yet because it is always a straining of the being, it carries into its pursuit and its getting a labour, hunger, struggle, a rapid subjection to fatigue, a sense of limitation, dissatisfaction and early disappointment with all its gains, a ceaseless morbid stimulation, trouble, disquiet, asânti.” The Synthesis of Yoga

"Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita

“Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit.” Essays on the Gita

dhyana-yoga-paro nityam ::: [always resorting to the yoga of meditation]. [Gita 18.52]

dispensatory ::: v. t. --> Granting, or authorized to grant, dispensations. ::: n. --> A book or medicinal formulary containing a systematic description of drugs, and of preparations made from them. It is usually, but not always, distinguished from a pharmacop/ia in that it issued by private parties, and not by an official body or by

DISTURBANCES. ::: There are always two things that can rise up and assail the silence — vital suggestions, the physical mind’s mechanical recurrences. Calm rejection for both is the cure

DIVINE AND FORM. ::: The personal realisation of the Divine may be sometimes with Form, sometimes without Form. Without Form, it is the Presence of the living Divine Person, felt in everything. With Form, it comes with the image of the One to whom worship is offered. The Divine can always manifest himself in a form to the Bhakta or seeker. One sees him in the form in which one worships or seeks him or in a form suitable to the Divine Personality who is the object of the adoration. How it manifests depends upon many things and it is too various to be reduced to a single rule. Sometimes it is in the heart that the Presence with the form is seen, sometimes in any of the other centres, sometimes above and guiding from there, sometimes it is seen outside and in front as if an embodied person. Its advantages are an intimate relation and constant guidance or if felt or seen within, a very strong and concrete realisation of the constant Presence. But one must be very sure of the purity of one’s adoration and seekings for the disadvantage of this kind of embodied relation is that other Forces can imitate the Form or counterfeit the voice and the guidance and this gets more force if it is associated with a constructed image which is not the true thing. Several have been misled in this way because pride, vanity or desire was strong in them and robbed them of the fine psychic perception that is not mental.

Divine, is always turned to the Divine alone.

DIVINE LIFE. ::: A divine Ufe must be first and foremost an inner life. The divine life will reject nothing that is capable of divinbation ; all is to be seized, exalted, made utterly perfect.

There are always two methods of living in the Supreme. One b to draw away the participation of the consciousness from things altogether and go so much inwards as to be separated from existence and live in contact with that which is beyond it. The other is to gel to that which is the true Essence of all things, not allowing oneself to be absorbed and entangled by the external forms.


Divine Presence ::: It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one’s existence and consciousness or in relation with it, without the necessity of any farther qualification or description. Thus of the "ineffable Presence"20 it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance,—the essential perception of the essential presence supporting everything else.
   Ref: CWSA Vol. 35, Page: 106


Divine, the subjection ot the mind and the vital to the control of the inner being, the soul. Always, when the soul is in front, one gets the right guidance from within as to what is to be done, what avoided, what is the wrong thing or true thing in thought, feeling, action. But this inner intimation emerges in proportion as the cooseiousoess gro\vs more and more pure.

DIVISION. ::: Division is the cause of ignorance as ignorance is the cause of suffering.

Division of being ■ A necessary stage In the yogic develop- ment and experience. One feels that there is a twofold being, the inner psychic which is the true one and the other, the outer human being which is instrumentaf for the outward life. To live in the inner psychic being in union with the Divine while doing the outward work is the first stage in Karmayoga.

Live always in the psychic being, your true being. The psychic will, in due time, awaken and turn to the Divine all the rest of the nature, so that even the outer being will feel itself in touch with the Divine and moved by the Divine in all it is and feels and does.


Do not be always thinking of your defects and nxong move- ments. Concentrate more upon what you are to be, on the ideal, mth (be faith that, since it is the goal before you it must and will come.

drone ::: v. i. --> The male of bees, esp. of the honeybee. It gathers no honey. See Honeybee.
One who lives on the labors of others; a lazy, idle fellow; a sluggard.
That which gives out a grave or monotonous tone or dull sound; as: (a) A drum. [Obs.] Halliwell. (b) The part of the bagpipe containing the two lowest tubes, which always sound the key note and the fifth.


DRY PERIOD. ::: There is a long stage of preparation neces- sary in order to arrive at the moer psychologic^ condition in which the doors of experience can open and one can walk from vista to vista — though even then new gates may present them- selves and refuse to open until all is ready. This period can be dry and desert-like unless one has the ardour of self-introspec- tion and self-conquest and finds every step of the effort and struggle interesting or unless one has or gets the secret of trust and self-giving which secs the hand of the Divine in every step of the path and even in the difficulty the grace or the guidance.

Such interval periods come to all and cannot be avoided.

The main thing is to meet them with quietude and not become restless, depressed or despondent. A constant fire can be there only when a certain stage has been reached, that is when one is always inside consciously living in the psychic being, but for that all this preparation of the mind, vital, physical is necessary.

For this fire belongs to the psychic and one cannot command it always merely by the mind's effort. The psychic has to be fully liberated and that is what the Force is working to make fully possible.

The difficulty comes when either the vital with its desires or the physical with its past habitual movements comes in — as they do with almost everyone. It is then that the dryness and difficulty of spontaneous aspiration come. This dryness is a well- known obstacle in all sadhana. But one has to persist and not be discouraged. If one keep? the will fixed even in these barren periods, they pass and after their passage a greater force of aspiration and experience becomes possible.

Dryness comes usually when the vital dislikes a movement or' condition or the refusal of its desires and starts non-co-operation.

But sometimes it is a condition that has to be crossed through, e.g. the neutral or dry quietude which sometimes comes when the ordinary movements have been thrown out but nothing positive has yet come to take their place, i.e, peace, joy, a higher know- ledge or force or action.


Effort and Grace ::: There are always (wo ways of doing yoga

Egocentriclty ::: The main idea in it is always one’s own sadhana, one’s own endeavour, one’s own development, perfec- tion, siddhi. It is inevitable for most, for without that personal endeavour there would not be sufficient will or push to bring about the first necessary changes. But none of these things — development, perfection or siddhi — can really come in any degree of completeness or unmixed finality until this egocentric attitude changes into the God-centric, until it becomes the deve- lopment, perfection, siddhi of the Divine Consciousness, its will and its instrumentarion in this body — and that can only be when these things become secondary, and bhakti for the Divine,

EMANATION. ::: An emanation of the Mother is something of her consciousness and power put forth from her which, so long as it is in play, is held in close connection with her and, when its play is no longer required, is withdrawn back into its source, but can always be put out and brought into play once more. But also the detaining thread of connection can be severed and loosened and that came iorth as am tTnanation can

Emanation ::: An emanation of the Mother is something of her consciousness and power put forth from her, which so long as it is in play is held in close connection with her and, when its play is no longer required, is withdrawn back into its source, but can always be put out and brought into play once more. But also the detaining thread of connection can be severed or loosened and that which came forth as an emanation can proceed on its way as an independent divine being with its own play in the world. All the Gods can put forth such emanations from their being, identical with them in essence of consciousness and power though not commensurate.
   Ref: CWSA Vol. 35, Page: 105


^emo^'e the cause ; for the cause is always in oneself, perhaps a vital defect somewhere, a wrong movement indulged or a petty desire causing a recoil, sometimes by its satisfaction, sometimes by its disappointment.

empire ::: n. --> Supreme power; sovereignty; sway; dominion.
The dominion of an emperor; the territory or countries under the jurisdiction and dominion of an emperor (rarely of a king), usually of greater extent than a kingdom, always comprising a variety in the nationality of, or the forms of administration in, constituent and subordinate portions; as, the Austrian empire.
Any dominion; supreme control; governing influence; rule; sway; as, the empire of mind or of reason.


epanadiplosis ::: n. --> A figure by which the same word is used both at the beginning and at the end of a sentence; as, "Rejoice in the Lord always: and again I say, Rejoice."

EPILEPSY. ::: Epilepsy is not possession ; it is an attack or at most a temporary seizure. Insanity always indicates posses- sion. The hereditary conditions create a predisposition. It is not possible for a vital Force or Being to invade or take possession unless there are doors open for it to enter. The door may be a vital consent or affinity or a physical defect in the being.

Equality ::: Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate, —far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and Immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil.
   Ref: CWSA Vol. 23-24, Page: 224-225


Equality means another thing — to have an equal view of men and their nature and acts and the forces that move them ; it helps one to see tlte truth about them by pushing away from the mind all personal feeling in one’s seeing and judgment and even all the mental bias. Personal feeling always distorts and makes one see in men’s actions, not only the actions themselves, but things behind them which, more often than not, are not there.

:::   Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements, — anger and sensitiveness and pride as well as desire and the rest, — not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit.” *Letters on Yoga

Equality means a quiet and unmoved mind and vital, it means not to be touched or disturbed by things that happen or things said or done to you, but to look at them with a straight look, free from the distortions created by personal feeling, and to try to understand what is behind them, why they happen, what is to be learnt from them, what is it in oneself which they are cast against and what inner profit or progress one can make out of them; it means self-mastery over the vital movements,—anger and sensitiveness and pride as well as desire and the rest,—not to let them get hold of the emotional being and disturb the inner peace, not to speak and act in the rush and impulsion of these things, always to act and speak out of a calm inner poise of the spirit.” Letters on Yoga

ermine ::: n. --> A valuable fur-bearing animal of the genus Mustela (M. erminea), allied to the weasel; the stoat. It is found in the northern parts of Asia, Europe, and America. In summer it is brown, but in winter it becomes white, except the tip of the tail, which is always black.
The fur of the ermine, as prepared for ornamenting garments of royalty, etc., by having the tips of the tails, which are black, arranged at regular intervals throughout the white.


eternal ::: a. --> Without beginning or end of existence; always existing.
Without end of existence or duration; everlasting; endless; immortal.
Continued without intermission; perpetual; ceaseless; constant.
Existing at all times without change; immutable.
Exceedingly great or bad; -- used as a strong intensive.


ever ::: adv. --> At any time; at any period or point of time.
At all times; through all time; always; forever.
Without cessation; continually.


everliving ::: a. --> Living always; immoral; eternal; as, the everliving God.
Continual; incessant; unintermitted.


evermore ::: adv. --> During eternity; always; forever; for an indefinite period; at all times; -- often used substantively with for.

evermore ::: always; continually; forever; henceforth.

evident ::: a. --> Clear to the vision; especially, clear to the understanding, and satisfactory to the judgment; as, the figure or color of a body is evident to the senses; the guilt of an offender can not always be made evident.

EVIL PERSONA. ::: A person greatly endowed for the work has, always or almost alway's, — pwrhaps one ought not to make a too rigid universal rule about these things — a being attached to him, sometimes appearing like a part of him, which is just the contradiction of the thing he centrally represents in the work to be done. Or, if it is not there at first, not bound to his per- sonality, a force of this kind enters into his environment as soon as he begins his movement to realise. Its business seems to be to oppose, to create stumblings and wrong conditions, in a word, to set before him the whole problem of the w’ork he has started to do. It would seem as if the problem could not, in the occult

Existence ::: Existence is not merely a glorious or a vain, a wonderful or a dismal panorama of a constant mutation of becoming. There is something eternal, immutable, imperishable, a timeless self-existence; that is not affected by the mutations of Nature. It is their impartial witness, neither affecting nor affected, neither acting nor acted upon, neither virtuous nor sinful, but always pure, complete, great and unwounded. Neither grieving nor rejoicing at all that afflicts and attracts the egoistic being, it is the friend of none, the enemy of none, but one equal self of all.
   Ref: CWSA Vol. 19, Page: 303


::: **"Fear is always a feeling to be rejected, because what you fear is just the thing that is likely to come to you: fear attracts the object of fear.” Letters on Yoga*

“Fear is always a feeling to be rejected, because what you fear is just the thing that is likely to come to you: fear attracts the object of fear.” Letters on Yoga

festing power of Supermtnd, always aware of the Divine and free from Ignorance and its consequences.

  "Find the Guide secret within you or housed in an earthly body, hearken to his voice and follow always the way that he points. At the end is the Light that fails not, the Truth that deceives not, the Power that neither strays nor stumbles, the wide freedom, the ineffable Beatitude.” Essays Divine and Human

“Find the Guide secret within you or housed in an earthly body, hearken to his voice and follow always the way that he points. At the end is the Light that fails not, the Truth that deceives not, the Power that neither strays nor stumbles, the wide freedom, the ineffable Beatitude.” Essays Divine and Human

flame ::: “The true soul secret in us,—subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil,—this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

fluorine ::: n. --> A non-metallic, gaseous element, strongly acid or negative, or associated with chlorine, bromine, and iodine, in the halogen group of which it is the first member. It always occurs combined, is very active chemically, and possesses such an avidity for most elements, and silicon especially, that it can neither be prepared nor kept in glass vessels. If set free it immediately attacks the containing material, so that it was not isolated until 1886. It is a pungent, corrosive, colorless gas. Symbol F. Atomic weight 19.

FLYING. ::: When you find yourself flying it is always the vital being in the subtle body in the vital world that is doing it.

FORCES. ::: Behind visible events in the world there is always a mass of invisible forces at work unkno^vn to the outward minds of men, and by yoga (by going inward and establishing a cons- cious connection with the Cosmic Self and Force and forces), one can become conscious of these forces, intervene consciously in the play, and to some extent at least determine things in the result of the play.

force, universal ::: Sri Aurobindo: "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 in 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.” *The Synthesis of Yoga

forever ::: adv. --> Through eternity; through endless ages, eternally.
At all times; always.


"For existence itself is and must always be the stuff of its own becoming; it must be shaped into the substance with which Force has to deal. Force again must be the power which works out that substance and works with it to whatever ends; Force is that which we ordinarily call Nature.” The Synthesis of Yoga

“For existence itself is and must always be the stuff of its own becoming; it must be shaped into the substance with which Force has to deal. Force again must be the power which works out that substance and works with it to whatever ends; Force is that which we ordinarily call Nature.” The Synthesis of Yoga

"For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge.” The Life Divine*

“For if we examine carefully, we shall find that Intuition is our first teacher. Intuition always stands veiled behind our mental operations. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge.” The Life Divine

FORMULA. ::: Every formula we form about God, though always true as a symbol, becomes false when we accept it as a sufficient formula.

:::   "For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” *The Synthesis of Yoga

“For the impersonal Divine is not ultimately an abstraction or a mere principle or a mere state or power and degree of being any more than we ourselves are really such abstractions. The intellect first approaches it through such conceptions, but realisation ends by exceeding them. Through the realisation of higher and higher principles of being and states of conscious existence we arrive not at the annullation of all in a sort of positive zero or even an inexpressible state of existence, but at the transcendent Existence itself which is also the Existent who transcends all definition by personality and yet is always that which is the essence of personality.” The Synthesis of Yoga

For the others, the “ baby monkey ” type or those who are still more independent, following their own ideas, doing their own sadhana, asking only for some instruction or help, the grace of the Guru is there, but it acts according to the nature of the sadhaka and counts upon his efforts to a greater or less degree ; it helps, succours in difficulty, saves in the time of danger ; the disciple is not always, is perhaps hardly at all aware of what is being done as he is absorbed in himself and his endeavour. In such cases the decisive psychological movement, the touch that makes all clear, may lake longer to come.

" . . . for there is only one thing essential, needful, indispensable, to grow conscious of the Divine Reality and live in it and live it always.” Letters on Yoga

“… for there is only one thing essential, needful, indispensable, to grow conscious of the Divine Reality and live in it and live it always.” Letters on Yoga

“For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” The Synthesis of Yoga

[French] ::: All usurpation has a cruel backlash and he who usurps should think of that, at least for the sake of his children who almost always pay the penalty.

Gender Identity ::: The internal sense of being either male or female. Usually congruent with biological gender, but not always as in Gender Identity Disorder.

gift is not a freak or an abnonnality ; it is a universal faculty present in all human beings, but latent In most, in some rarely or intermittently active, occurring as if by accident in others, frequent or normally active in a few. But just as aayoas can, with some training, learn sdence and do things which would have seemed miracles to his forefathers, so almost anyone, if he wants, can with a little concentration and training develop the faculty of supraphysical rision. When one starts Yoga, this power is often, though not invariably — for some find it diScult — one of the first to come out from its latent condition and manifest itself, most often without any effort, intention or previous know- ledge on the part of the sadbaka. It comes more easily with the eyes shut than with the eyes open, but it does come in both ways. The first sign of its opening in the externalised way is very often that seeing of “ sparkles ” or small luminous dots, shapes, etc. ; a second is, often enough, most easily, round lumi- nous objects like a star ; seeing of colours is a third initial experi- ence'— but they do not always come in that order.

glucinum ::: n. --> A rare metallic element, of a silver white color, and low specific gravity (2.1), resembling magnesium. It never occurs naturally in the free state, but is always combined, usually with silica or alumina, or both; as in the minerals phenacite, chrysoberyl, beryl or emerald, euclase, and danalite. It was named from its oxide glucina, which was known long before the element was isolated. Symbol Gl. Atomic weight 9.1. Called also beryllium.

glucoside ::: n. --> One of a large series of amorphous or crystalline substances, occurring very widely distributed in plants, rarely in animals, and regarded as influental agents in the formation and disposition of the sugars. They are frequently of a bitter taste, but, by the action of ferments, or of dilute acids and alkalies, always break down into some characteristic substance (acid, aldehyde, alcohol, phenole, or alkaloid) and glucose (or some other sugar); hence the name. They are of the nature of complex and compound ethers, and

goddess ::: “The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit’s omnipotence.” The Life Divine

Golden light always means the light of Truth ; but the nature of the Truth varies according to the plane to which it belongs.

gout ::: n. --> A drop; a clot or coagulation.
A constitutional disease, occurring by paroxysms. It consists in an inflammation of the fibrous and ligamentous parts of the joints, and almost always attacks first the great toe, next the smaller joints, after which it may attack the greater articulations. It is attended with various sympathetic phenomena, particularly in the digestive organs. It may also attack internal organs, as the stomach, the intestines, etc.


grocery ::: n. --> The commodities sold by grocers, as tea, coffee, spices, etc.; -- in the United States almost always in the plural form, in this sense.
A retail grocer&


:::   "Hatred is a sword of power, but its edge is always double.” Essays Divine and Human

“Hatred is a sword of power, but its edge is always double.” Essays Divine and Human

havya ::: oblation (signifies always action). [Ved].

HELPFUL FORCES. ::: If there are always forces around which are concerned to depress and discourage, there are always forces above and around us which we can draw upon, — draw into our- selves to restore, to fill up again with strength and faith and joy

hemoglobin ::: n. --> The normal coloring matter of the red blood corpuscles of vertebrate animals. It is composed of hematin and globulin, and is also called haematoglobulin. In arterial blood, it is always combined with oxygen, and is then called oxyhemoglobin. It crystallizes under different forms from different animals, and when crystallized, is called haematocrystallin. See Blood crystal, under Blood.

heteroscian ::: n. --> One who lives either north or south of the tropics, as contrasted with one who lives on the other side of them; -- so called because at noon the shadows always fall in opposite directions (the one northward, the other southward).

"He who is the high and low, the saint and the sinner, the god and the worm, Him worship, the visible, the knowable, the real, the omnipresent; break all other idols. In whom there is neither past life nor future birth, nor death nor going nor coming, in whom we always have been and always will be one, Him worship; break all other idols."" The Synthesis of Yoga*

“He who is the high and low, the saint and the sinner, the god and the worm, Him worship, the visible, the knowable, the real, the omnipresent; break all other idols. In whom there is neither past life nor future birth, nor death nor going nor coming, in whom we always have been and always will be one, Him worship; break all other idols.’’ The Synthesis of Yoga

hexameter ::: n. --> A verse of six feet, the first four of which may be either dactyls or spondees, the fifth must regularly be a dactyl, and the sixth always a spondee. In this species of verse are composed the Iliad of Homer and the Aeneid of Virgil. In English hexameters accent takes the place of quantity. ::: a.

How these magnificent lines from Savitri continue to reverberate in the mind and heart and soul I do not know. I know only this, that Savitri, as Mother has said, is”a mantra for the transformation of the world.” As understanding grows within, not in the mind but in the inner cathedral which is always drenched in light, certain lines repeat themselves as mantra and I share what comes to me in a spirit of wonder and hushed elation.

:::   "Humility before the Divine is also a sine qua non of the spiritual life, and spiritual pride, arrogance, or vanity and self-assurance press always downward. But confidence in the Divine and a faith in one"s spiritual destiny (i.e. since my heart and soul seek for the Divine, I cannot fail one day to reach Him) are much needed in view of the difficulties of the Path.” Letters on Yoga

“Humility before the Divine is also a sine qua non of the spiritual life, and spiritual pride, arrogance, or vanity and self-assurance press always downward. But confidence in the Divine and a faith in one’s spiritual destiny (i.e. since my heart and soul seek for the Divine, I cannot fail one day to reach Him) are much needed in view of the difficulties of the Path.” Letters on Yoga

  "Humility before the Divine is also a sine qua non of the spiritual life, and spiritual pride, arrogance, or vanity and self-assurance press always downward.” *Letters on Yoga

“Humility before the Divine is also a sine qua non of the spiritual life, and spiritual pride, arrogance, or vanity and self-assurance press always downward.” Letters on Yoga

idea ::: Madhav: “Each form in Creation is governed by the Real-Idea which has impelled it into existence. Behind every object in manifestation, every formation that comes into being, there is a truth which demands fulfilment in and through it. It is a truth from the Being of the Divine that seeks expression. Each truth that so urges to manifest forms itself into a source-Idea, a concentration of the perception and the power to effectuate it. This Idea is always there in the depths of every manifestation ruling its forms and its movements according to its Will in execution. All formation and activities proceed according to the law of this indwelling Truth-Idea.” Readings in Savitri, Vol. I.

If j’ou disperse yourself constantly, go out of the inner circle, you will constantly move about in the pettinesses of the ordinary outer nature and under the loffuences to which it is open. Learn to live within, to act always from within, from a constant com- munion with the Mother.

If you disperse yourself constantly, go out of the inner circle, you will constantly move about in the pettinesses of the ordinary outer nature and under the influences to which it is open. Learn to live within, to act always from within, from a constant com- munion with the Mother. It may be difficult at first to do it always and completely, but it can be done if one sticks to it

"I have started writing about doubt, but even in doing so I am afflicted by the ‘doubt" whether any amount of writing or of anything else can ever persuade the eternal doubt in man which is the penalty of his native ignorance. In the first place, to write adequately would mean anything from 60 to 600 pages, but not even 6000 convincing pages would convince doubt. For doubt exists for its own sake; its very function is to doubt always and, even when convinced, to go on doubting still; it is only to persuade its entertainer to give it board and lodging that it pretends to be an honest truth-seeker. This is a lesson I have learnt from the experience both of my own mind and of the minds of others; the only way to get rid of doubt is to take discrimination as one"s detector of truth and falsehood and under its guard to open the door freely and courageously to experience.” Letters on Yoga

I have started writing about doubt, but even in doing so I am afflicted by the ‘doubt’ whether any amount of writing or of anything else can ever persuade the eternal doubt in man which is the penalty of his native ignorance. In the first place, to write adequately would mean anything from 60 to 600 pages, but not even 6000 convincing pages would convince doubt. For doubt exists for its own sake; its very function is to doubt always and, even when convinced, to go on doubting still; it is only to persuade its entertainer to give it board and lodging that it pretends to be an honest truth-seeker. This is a lesson I have learnt from the experience both of my own mind and of the minds of others; the only way to get rid of doubt is to take discrimination as one’s detector of truth and falsehood and under its guard to open the door freely and courageously to experience.” Letters on Yoga

IMPULSE. ::: An ovenvhelming impulse is not necessarily an inspiration of true guidance ; in following always such impulses one is more likely to become a creature of random caprices.

incumbent ::: a. --> Lying; resting; reclining; recumbent; superimposed; superincumbent.
Lying, resting, or imposed, as a duty or obligation; obligatory; always with on or upon.
Leaning or resting; -- said of anthers when lying on the inner side of the filament, or of cotyledons when the radicle lies against the back of one of them.
Bent downwards so that the ends touch, or rest on,


Inertia and exercise ::: Physical tamas In its roots can be removed only by the descent and the transformation, but physical exercise and regular activity of the body can always prevent a tamasic condition from prevailing In the body.-

In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.

  (In later Hinduism) “The Preserver.” The second member of the Trimurti, along with Brahma the Creator and Shiva the Destroyer. 2. (In popular Hinduism) a deity believed to have descended from heaven to earth in several incarnations, or avatars, varying in number from nine to twenty-two, but always including animals. His most important human incarnation is the Krishna of the Bhagavad-Gita. 3. “The Pervader,” one of a half-dozen solar deities in the Rig-Veda, daily traversing the sky in three strides, morning, afternoon, and night.

Inner Life (Spiritual) ::: In all spiritual living the inner life is the thing of first importance; the spiritual man lives always within, and in a world of the Ignorance that
   refuses to change he has to be in a certain sense separate from it and to guard his inner life against the intrusion and influence of the darker forces of the Ignorance: he is out of the world even when he is within it; if he acts upon it, it is from the fortress of his inner spiritual being where in the inmost sanctuary he is one with the Supreme Existence or the soul and God are alone togetherSri Aurobindo


INNER SIGHT. ::: When one tries to meditate, the first obstacle in the beginning is sleep. When you get over this obstacle, there comes a condition in which, with the eyes closed, you begin to see things, people, scenes of all kinds. It is a good sign and means that you are making progress in yoga. There is, besides the outer physical sight which sees external objects, an inner .sight in us which can see things yet unseen and unknown, things at a distance, things belonging to another place or time or to other worlds.

Inner vision is vivid like actual sight, always precise and contains a truth in it. In mental vision the images are invented by the mind and are partly true, partly a play of possibilities. Or a mental vision like the vital may be only a suggestion,- that is a formation of some possibility on the mental or vital plane which presents itself to the sādhaka in the hope of being accepted and helped to realise itself.


Inner vision h vivid like actual sight, always precise and con- tains a truth in it.

"Inner vision is vivid like actual sight, always precise and contains a truth in it.” Letters on Yoga

“Inner vision is vivid like actual sight, always precise and contains a truth in it.” Letters on Yoga

INSANITY. ::: It is always due to a vital attack, or rather pos- session although there 1$ often a physical reason as well.

" . . . insincerity is always an open door for the adversary. That means there is some secret sympathy with what is perverse. And that is what is serious.” Questions and Answers 1957-58, MCW Vol. 9.

“… insincerity is always an open door for the adversary. That means there is some secret sympathy with what is perverse. And that is what is serious.” Questions and Answers 1957-58, MCW Vol. 9*

INTEGRAL YOGA ::: This yoga accepts the value of cosmic existence and holds it to be a reality; its object is to enter into a higher Truth-Consciousness or Divine Supramental Consciousness in which action and creation are the expression not of ignorance and imperfection, but of the Truth, the Light, the Divine Ānanda. But for that, the surrender of the mortal mind, life and body to the Higher Consciousnessis indispensable, since it is too difficult for the mortal human being to pass by its own effort beyond mind to a Supramental Consciousness in which the dynamism is no longer mental but of quite another power. Only those who can accept the call to such a change should enter into this yoga.

Aim of the Integral Yoga ::: It is not merely to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter.

Conditions of the Integral Yoga ::: This yoga can only be done to the end by those who are in total earnest about it and ready to abolish their little human ego and its demands in order to find themselves in the Divine. It cannot be done in a spirit of levity or laxity; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasyā needed too constant and intense.

Method in the Integral Yoga ::: To concentrate, preferably in the heart and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness. One can concentrate also in the head or between the eye-brows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is the beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.

Integral method ::: The method we have to pursue is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform Our entire being into His, so that in a sense God Himself, the real Person in us, becomes the sādhaka of the sādhana* as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.

In psychological fact this method translates itself into the progressive surrender of the ego with its whole field and all its apparatus to the Beyond-ego with its vast and incalculable but always inevitable workings. Certainly, this is no short cut or easy sādhana. It requires a colossal faith, an absolute courage and above all an unflinching patience. For it implies three stages of which only the last can be wholly blissful or rapid, - the attempt of the ego to enter into contact with the Divine, the wide, full and therefore laborious preparation of the whole lower Nature by the divine working to receive and become the higher Nature, and the eventual transformation. In fact, however, the divine strength, often unobserved and behind the veil, substitutes itself for the weakness and supports us through all our failings of faith, courage and patience. It” makes the blind to see and the lame to stride over the hills.” The intellect becomes aware of a Law that beneficently insists and a Succour that upholds; the heart speaks of a Master of all things and Friend of man or a universal Mother who upholds through all stumblings. Therefore this path is at once the most difficult imaginable and yet in comparison with the magnitude of its effort and object, the most easy and sure of all.

There are three outstanding features of this action of the higher when it works integrally on the lower nature. In the first place, it does not act according to a fixed system and succession as in the specialised methods of Yoga, but with a sort of free, scattered and yet gradually intensive and purposeful working determined by the temperament of the individual in whom it operates, the helpful materials which his nature offers and the obstacles which it presents to purification and perfection. In a sense, therefore, each man in this path has his own method of Yoga. Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.

Secondly, the process, being integral, accepts our nature such as it stands organised by our past evolution and without rejecting anything essential compels all to undergo a divine change. Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some elements or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the gods as a smith forges the crude material in his smithy.

Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and selfconscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.

Key-methods ::: The way to devotion and surrender. It is the psychic movement that brings the constant and pure devotion and the removal of the ego that makes it possible to surrender.

The way to knowledge. Meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements.
Yoga by works ::: Separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. The other way of beginning the yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

Object of the Integral Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine’s sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine.

Principle of the Integral Yoga ::: The whole principle of Integral Yoga is to give oneself entirely to the Divine alone and to nobody else, and to bring down into ourselves by union with the Divine Mother all the transcendent light, power, wideness, peace, purity, truth-consciousness and Ānanda of the Supramental Divine.

Central purpose of the Integral Yoga ::: Transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life.

Fundamental realisations of the Integral Yoga ::: The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence. The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body. The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

Results ::: First, an integral realisation of Divine Being; not only a realisation of the One in its indistinguishable unity, but also in its multitude of aspects which are also necessary to the complete knowledge of it by the relative consciousness; not only realisation of unity in the Self, but of unity in the infinite diversity of activities, worlds and creatures.

Therefore, also, an integral liberation. Not only the freedom born of unbroken contact of the individual being in all its parts with the Divine, sāyujya mukti, by which it becomes free even in its separation, even in the duality; not only the sālokya mukti by which the whole conscious existence dwells in the same status of being as the Divine, in the state of Sachchidananda ; but also the acquisition of the divine nature by the transformation of this lower being into the human image of the divine, sādharmya mukti, and the complete and final release of all, the liberation of the consciousness from the transitory mould of the ego and its unification with the One Being, universal both in the world and the individual and transcendentally one both in the world and beyond all universe.

By this integral realisation and liberation, the perfect harmony of the results of Knowledge, Love and Works. For there is attained the complete release from ego and identification in being with the One in all and beyond all. But since the attaining consciousness is not limited by its attainment, we win also the unity in Beatitude and the harmonised diversity in Love, so that all relations of the play remain possible to us even while we retain on the heights of our being the eternal oneness with the Beloved. And by a similar wideness, being capable of a freedom in spirit that embraces life and does not depend upon withdrawal from life, we are able to become without egoism, bondage or reaction the channel in our mind and body for a divine action poured out freely upon the world.

The divine existence is of the nature not only of freedom, but of purity, beatitude and perfection. In integral purity which shall enable on the one hand the perfect reflection of the divine Being in ourselves and on the other the perfect outpouring of its Truth and Law in us in the terms of life and through the right functioning of the complex instrument we are in our outer parts, is the condition of an integral liberty. Its result is an integral beatitude, in which there becomes possible at once the Ānanda of all that is in the world seen as symbols of the Divine and the Ānanda of that which is not-world. And it prepares the integral perfection of our humanity as a type of the Divine in the conditions of the human manifestation, a perfection founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. This integrality also can be attained by the integral Yoga.

Sādhanā of the Integral Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by a self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.

The yoga does not proceed by upadeśa but by inner influence.

Integral Yoga and Gita ::: The Gita’s Yoga consists in the offering of one’s work as a sacrifice to the Divine, the conquest of desire, egoless and desireless action, bhakti for the Divine, an entering into the cosmic consciousness, the sense of unity with all creatures, oneness with the Divine. This yoga adds the bringing down of the supramental Light and Force (its ultimate aim) and the transformation of the nature.

Our yoga is not identical with the yoga of the Gita although it contains all that is essential in the Gita’s yoga. In our yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of making a tamasic and therefore unreal surrender, making no effort, no tapas and therefore no progress ; or else we make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

Integral Yoga, Gita and Tantra ::: The Gita follows the Vedantic tradition which leans entirely on the Ishvara aspect of the Divine and speaks little of the Divine Mother because its object is to draw back from world-nature and arrive at the supreme realisation beyond it.

The Tantric tradition leans on the Shakti or Ishvari aspect and makes all depend on the Divine Mother because its object is to possess and dominate the world-nature and arrive at the supreme realisation through it.

This yoga insists on both the aspects; the surrender to the Divine Mother is essential, for without it there is no fulfilment of the object of the yoga.

Integral Yoga and Hatha-Raja Yogas ::: For an integral yoga the special methods of Rajayoga and Hathayoga may be useful at times in certain stages of the progress, but are not indispensable. Their principal aims must be included in the integrality of the yoga; but they can be brought about by other means. For the methods of the integral yoga must be mainly spiritual, and dependence on physical methods or fixed psychic or psychophysical processes on a large scale would be the substitution of a lower for a higher action. Integral Yoga and Kundalini Yoga: There is a feeling of waves surging up, mounting to the head, which brings an outer unconsciousness and an inner waking. It is the ascending of the lower consciousness in the ādhāra to meet the greater consciousness above. It is a movement analogous to that on which so much stress is laid in the Tantric process, the awakening of the Kundalini, the Energy coiled up and latent in the body and its mounting through the spinal cord and the centres (cakras) and the Brahmarandhra to meet the Divine above. In our yoga it is not a specialised process, but a spontaneous upnish of the whole lower consciousness sometimes in currents or waves, sometimes in a less concrete motion, and on the other side a descent of the Divine Consciousness and its Force into the body.

Integral Yoga and other Yogas ::: The old yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence), absolute and eternal or else a pure Non-exist- ence, absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the Supramcntal plane.

The suprcfhe supra-cosmic Sachchidananda is above all. Supermind may be described as its power of self-awareness and W’orld- awareness, the world being known as within itself and not out- side. So to live consciously in the supreme Sachchidananda one must pass through the Supermind.

Distinction ::: The realisation of Self and of the Cosmic being (without which the realisation of the Self is incomplete) are essential steps in our yoga ; it is the end of other yogas, but it is, as it were, the beginning of outs, that is to say, the point where its own characteristic realisation can commence.

It is new as compared with the old yogas (1) Because it aims not at a departure out of world and life into Heaven and Nir- vana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object.

If there is a descent in other yogas, yet it is only an incident on the way or resulting from the ascent — the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new coosdousness attain- ed by the ascent that is the stamp and seal of the sadhana. Even the Tantra and Vaishnavism end in the release from life ; here the object is the divine fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth-consciousness here, a cosmic, not solely a supra-cosmic acbievement. The thing to be gained also is the bringing of a Power of consciousness (the Supramental) not yet organised or active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconized for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods, but only as a part action and present aid to others that are distinctive.

Integral Yoga and Patanjali Yoga ::: Cilia is the stuff of mixed mental-vital-physical consciousness out of which arise the movements of thought, emotion, sensation, impulse etc.

It is these that in the Patanjali system have to be stilled altogether so that the consciousness may be immobile and go into Samadhi.

Our yoga has a different function. The movements of the ordinary consciousness have to be quieted and into the quietude there has to be brought down a higher consciousness and its powers which will transform the nature.


INTERCHANGE. ::: When one is with another for sometime talking etc., there is always some vital interchange, unless one rejects what comes from others instinctively or deliberately. If one is impressionable, there may be a strong impression or influence from the others. Then when one goes to another per- son it is possible to pass it on to the other. That is a thing which is constantly happening. But this happens without the knowledge of the transmitter. When one is conscious, one can prevent it happening.

Every letter means an interchange with the person who writes It ; for something is there behind the words, something of hfs person or of the forces he has put out or had around him while w’riting. Our thougiifs and feeJinp arc also forces and can hav« effects upon others. One has to grow conscious of the movement of these forces and then one can control one's own mental and vital formations and cease to be affected by those of others.


In the liberated stale it is not the inner Purusha only that remains detached ; the inner Purusha is always detached, only one is not conscious of it in the ordinary state. It is the Prakrit! also that is not disturbed by the action of the Gunas or attached to it ; the mind, the vital, (he physical (whatever Prakriti) begin to get the same quietude, unperturbed peace and detachment as the Purusha, but it is quietude, not a cessation of all action. It is quietude in action itself. TTic whole being, Purusha, Prakriit, becomes detached (having no desire or attachment) even in the actions of the gunas. The outer being Is also detached ; the whole being is without desire or attachment and still action is possible, action without desire is possible, action without attach- ment is possible, action without ego is possible.

In the receiving there must be no inability to contain, no breaking down of anything In the system, mind or life or nerv'e or body under the traasmudng stress. There must be an endless receptivity, an always increasing edacity to bear an ever stronger and more and more insistent action of the divine Force. Other- wise notlung great or permanent can be done ; the Yoga will end in a break-down or an inert stoppage or a stultifying or a disastrous arrest in a process which must be absolute and integral if it is not to be a failure.

INTRUSIONS. ::: To acimll or cal! the Invasion of others into one’s own being is to remain always in the confusions of the intermediate zone. Only the Divine should be called into one’s person.il QdUara. One can feel them (others) in one’s uni-

Intuition ::: a power of consciousness nearer and more intimate than the lower ranges of spiritual mind to the original knowledge by identity; it gets the Truth in flashes and turns these flashes of Truth-perception into intuitions - intuitive ideas. Intuition is always an edge or ray or outleap of a superior light. What is thought-knowledge in the Higher Mind becomes illumination in the Illumined Mind and direct intimate vision in the Intuition.

intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.

Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine

   "Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine

  "I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.

"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine

". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine

"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga

"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga


intuition ::: “Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the

“Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings’’. When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” The Life Divine

Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into andmodified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and th
   refore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of stable lightnings.
   Ref: CWSA Vol. 21-22, Page: 983


*Intuition is in direct contact with the higher Truth but not in an integral contact. It gets the Truth in flashes and turns these flashes of Truth-perception into intuitions—intuitive ideas. The ideas of the true Intuition are always correct so far as they go —but when intuition is diluted in the ordinary mind stuff, its truth gets mixed with error.
   Ref: CWSA Vol. 28, Letters on Yoga-I, Page: 159


Intuition ::: Spiritual intuition is always a more luminous guide than the discriminating reason, and spiritual intuition addresses itself to us not only through the reason, but through the rest of our being as well, through the heart and the life also.
   Ref: CWSA Vol. 23-24, Page: 578


Intuitive Mind ::: What is called intuitive Mind is usually a mixture of true Intuition with ordinary mentality—it can always admit a mingling of truth and error. Sri Aurobindo th
   refore avoids the use of this phrase. He distinguishes between Intuition proper and an intuitive human mentality.
   Ref: CWSA Vol. 36, Autobiographical Notes, Page: 115


invariable ::: a. --> Not given to variation or change; unalterable; unchangeable; always uniform. ::: n. --> An invariable quantity; a constant.

In your personal use of money look on all you have or get or bring as the Mother's. Make no demand but accept what you receive from her and use it for the purposes for which it is given to you. Be entirely selfless, entirely scrupulous, exact, careful in detail, a good trustee always consider that U is her posses- sions and not your own that you are handling. On the other hand, what you receive for her lay religiously before her ; turn nothing to your own or anybody else’s purpose.

iodine ::: n. --> A nonmetallic element, of the halogen group, occurring always in combination, as in the iodides. When isolated it is in the form of dark gray metallic scales, resembling plumbago, soft but brittle, and emitting a chlorinelike odor. Symbol I. Atomic weight 126.5. If heated, iodine volatilizes in beautiful violet vapors.

IS a valuable power helpful in the s5t£an5 and shfu"' discouraged. But one must see and observe i J ”« <» keeping always the main object in front, realisS' ft"’’™™!.

It is here, when this foundation has been secured, that the practice of Asana and Pranayama come in and can then bear their perfect fruits. By itself the control of the mind and moral being only puts our normal consciousness into the right preliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for the greater aims of Yoga. In order to bring about this manifestation the present nodus of the vital and physical body with the mental being has to be loosened and the way made clear for the ascent through the greater psychic being to the union with the superconscient Purusha. This can be done by Pranayama. Asana is used by the Rajayoga only in its easiest and most natural position, that naturally taken by the body when seated and gathered together, but with the back and head strictly erect and in a straight line, so that there may be no deflection of the spinal cord. The object of the latter rule is obviously connected with the theory of the six chakras and the circulation of the vital energy between the muladhara and the brahmarandhra. The Rajayogic Pranayama purifies and clears the nervous system; it enables us to circulate the vital energy equally through the body and direct it also where we will according to need, and thus maintain a perfect health and soundness of the body and the vital being; it gives us control of all the five habitual operations of the vital energy in the system and at the same time breaks down the habitual divisions by which only the ordinary mechanical processes of the vitality are possible to the normal life. It opens entirely the six centres of the psycho-physical system and brings into the waking consciousness the power of the awakened Shakti and the light of the unveiled Purusha on each of the ascending planes. Coupled with the use of the mantra it brings the divine energy into the body and prepares for and facilitates that concentration in Samadhi which is the crown of the Rajayogic method. Rajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object of concentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi. The real object of this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. Th
   refore in the first three stages use has to be made of some mental means or support by which the mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a mantra by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the mind enters from the idea into its reality, into which it sinks silent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only
   reflect the pure Being or pass away into its superconscient existence. The method differs, the object and the result are the same. Here, it might be supposed, the whole action and aim of Rajayoga must end. For its action is the stilling of the waves of consciousness, its manifold activities, cittavrtti, first, through a habitual replacing of the turbid rajasic activities by the quiet and luminous sattwic, then, by the stilling of all activities; and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Rajayoga includes other objects,—such as the practice and use of occult powers,—some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis are indeed frequently condemned as dangers and distractions which draw away the Yogin from his sole legitimate aim of divine union. On the way, th
   refore, it would naturally seem as if they ought to be avoided; and once the goal is reached, it would seem that they are then frivolous and superfluous. But Rajayoga is a psychic science and it includes the attainment of all the higher states of consciousness and their powers by which the mental being rises towards the superconscient as well as its ultimate and supreme possibility of union with the Highest. Moreover, the Yogin, while in the body, is not always mentally inactive and sunk in Samadhi, and an account of the powers and states which are possible to him on the higher planes of his being is necessary to the completeness of the science. These powers and experiences belong, first, to the vital and mental planes above this physical in which we live, and are natural to the soul in the subtle body; as the dependence on the physical body decreases, these abnormal activities become possible and even manifest themselves without being sought for. They can be acquired and fixed by processes which the science gives, and their use then becomes subject to the will; or they can be allowed to develop of themselves and used only when they come, or when the Divine within moves us to use them; or else, even though thus naturally developing and acting, they may be rejected in a single-minded devotion to the one supreme goal of the Yoga. Secondly, there are fuller, greater powers belonging to the supramental planes which are the very powers of the Divine in his spiritual and supramentally ideative being. These cannot be acquired at all securely or integrally by personal effort, but can only come from above, or else can become natural to the man if and when he ascends beyond mind and lives in the spiritual being, power, consciousness and ideation. They then become, not abnormal and laboriously acquired siddhis, but simply the very nature and method of his action, if he still continues to be active in the world-existence.
   Ref: CWSA Vol. 23-24, Page: 539-40-41-42


It is possible by strenuous medilation or by certain methods of tense endeavour -to open doors on to the inner being or even break down some of the walls between the inner and outer self before finishing or even undertaking ■ this preliminary self- discipline (of building up the inner meditative quietude), but it is not always wise to do it as that, may lead to conditions of sadhana which may be very turbid, chaotic, beset with unneces- sary dangers. It is necessary to keep the saltvic quietude, patience, vigilance, — to hurry nothing, to force nothing.

It is the insinimentation of the Sachchidananda, — the Infinite consciousness higher than the mental being. It Is a Self- awareness of the Infinite and Eternal and a power of Self- determination Inherent in that Self-awareness. Supermind keeps always and in every status and condition the spiritual realisation of the unity of all. It is the Consciousness creatrix of the world, a W”!!! to light and vision and also a will to power of works. It

“It is the wheel of Fate, the wheel of Destiny, the wheel of Nature, which is always turning round and round and goes further as it revolves.” Sat-Sang Vol. VIII

It reminds me sometimes of that experience Nolini da had near the Samadhi. He saw a figure. It was standing by the Samadhi. It was late at night, the Ashram was empty and he saw a figure that looked exactly like Sri Aurobindo. He was about to fall at his feet when he saw the feet were different. This was actually a force of darkness and it was actually so powerful it was standing near the Samadhi. He stopped. If he had fallen at its feet it would have dragged him down, even someone so conscious. He (Nolini) would not have fallen down because he was always vigilant and that is why he noticed, but someone less conscious, less vigilant might be trapped, thinking ‘I am following the light.’ It is why this happens very often when one thinks one is speaking for God or speaking for the Divine.

It will be seen that the scope we give to the idea of renunciation is different from the meaning currently attached to it. Currently its meaning is self-denial, inhibition of pleasure, rejection of the objects of pleasure. Self-denial is a necessary discipline for the soul of man, because his heart is ignorantly attached; inhibition of pleasure is necessary because his sense is caught and clogged in the mud-honey of sensuous satisfactions; rejection of the objects of pleasure is imposed because the mind fixes on the object and will not leave it to go beyond it and within itself. If the mind of man were not thus ignorant, attached, bound even in its restless inconstancy, deluded by the forms of things, renunciation would not have been needed; the soul could have travelled on the path of delight, from the lesser to the greater, from joy to diviner joy. At present that is not practicable. It must give up from within everything to which it is attached in order that it may gain that which they are in their reality. The external renunciation is not the essential, but even that is necessary for a time, indispensable in many things and sometimes useful in all; we may even say that a complete external renunciation is a stage through which the soul must pass at some period of its progress,—though always it should be without those self-willed violences and fierce self-torturings which are an offence to the Divine seated within us. But in the end this renunciation or self-denial is always an instrument and the period for its use passes. The rejection of the object ceases to be necessary when the object can no longer ensnare us because what the soul enjoys is no longer the object as an object but the Divine which it expresses; the inhibition of pleasure is no longer needed when the soul no longer seeks pleasure but possesses the delight of the Divine in all things equally without the need of a personal or physical possession of the thing itself; self-denial loses its field when the soul no longer claims anything, but obeys consciously the will of the one Self in all beings.
   Ref: CWSA Vol. 23-24, Page: 333


Jhumur: “Anarchs is a strange word here because to me it symbolises rulers, forces that dominate, and yet anarchy is a state where there is no rule. So, the rulers of chaos and disorder. But there is always this core of anarchy which is a form of absolute inconscience, the original inconscience. At a very early level all form of order is a sign of consciousness, organisation, and this is the opposite, the first expression of the Inconscience, the descent into Night which is ruled by all these forces of darkness, the forces that refuse harmony.”

Jhumur: “I have often wondered if this has anything to do with the passion-play. I feel that. In the root meaning of the word in Latin is there a sense of the word as suffering? In the French you have patir, patir is to suffer. To me it always brings in the holocaust and the coming down of the avatar into the human condition. [Ed. note: ML passiõn—(s. of passiõ) Christ’s sufferings on the cross, any of the Biblical accounts of these. ( late OE passiõn-), special use of LL passiõ suffering, submission, deriv. of L passus , ptp, of patî to suffer, submit.]

Jhumur: “The Book of bliss is really the ultimate Satchitananda, the everlasting day when one has moved out of all contact with the unconscious and lives no longer in between sunlight and darkness but wholly in the light, wholly in the Divine. There was once a question that somebody asked Mother when She used to take our classes. She (the person) said that in our world there is a change from lesser to greater if one tries to progress. It is a constant change. When one enters the higher plane, the upper hemisphere as you call it, will there be no change, will it always be the same? Mother said,”No, it is not that. One perfection can then be manifested later in another kind of perfection.” There is a variety of different laws of perfection, hence the myriad volumes of the Book of Bliss. Delight has so many modes of expression, perfection or delight, they are all the same and there is not just one way of manifesting the Divine. There are infinite modes of expression of that delight.”

Jhumur: “These are the forces that shield, that protect, sun-eyed always representing the supreme, the highest. These forces, these emanations, like the immutable lords, because each of these beings, the Lords, the guardians, the Angels of the Way, all of these are typal beings. They have been put there by the Divine in his plan in order to lead the evolving soul on its way. Here the guardians are protecting, shielding this spirit of the earth. At different stages of the journey you come across different powers.”

Jhumur: “The Supermind. It is always imaged in a fire. The Vedic image is the fire. At the top of the mountain there is a flame because there is the Supermind which is the plane from which the multiplicity emanates. It is a burst of fire like the rays of the sun. It is not simply a ball of light. There are flames, it is a kind of outpouring and it is a force.”

Jhumur: “This passage always makes me think of Sri Aurobindo who is really revealing and working out these modes.”

Jhumur: “Throughout Savitri I have noticed all the different times of the day and the position of the sun in relation to the earth. It runs through the book, the symbol dawn, night, not only that but there are different states of illumination, awakening of the consciousness progressively. Sometimes it falls into the darkness, sometimes twilight when one is caught between two states, and at the end it is the everlasting day. So the kingdoms of the rising sun represent states of being where the light is the most important. Mother always says that the sun is the symbol of the supreme truth, the supreme, the supreme wisdom. It is the world where the supreme truth and supreme wisdom rule, govern. Whereas In many other worlds this light gets covered, it gets clouded over but here there are the kingdoms of the rising sun because they are the godheads of the mind and the mind is an instrument of light. But it is a small early instrument, little mind, so it is just rising, it hasn’t come to its full glory. The kingdoms are the planes of consciousness where you have a little light, a little clarity, a little illumination. That is how I understand the main function of the mind, to seek for light. It is an instrument for seeking light although it often dodges light where the perversity comes in.”

Jivatman, soul, psychic being ::: The Jivatma or spirit is self- existent above the manifested or instrumental being ; It is supe- rior to birth and death, always the same, the individual Self or Atman. It is the eternal true being of the individual.

.legc — for then it would not be Grace. I have always seen that . there has been really a long unobserved preparation before the

LESSON OF LIFE. ::: It is a lesson of life that always in this world everything fails a man ; only the Divine does not fail him, if he turns entirely to the Divine. To turn to the Divine is the only truth in life.

liberation ::: “The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul’s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga

liberation ::: "The sense of release as if from jail (which) always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul's freedom." [S23:1001]

LIFE. ::: Life in man seeks expression mainly through the vital being. Desire, attachment, ambition, greed, lust etc. constitute its ordinary movements. But it is not necessary that the action of the vital should always remain bound to the lower conscious- ness.

life-self ::: Sri Aurobindo: ". . . our self-view is vitiated by the constant impact and intrusion of our outer life-self, our vital being, which seeks always to make the thinking mind its tool and servant: for our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego.” *The Life Divine

"Life then is the dynamic play of a universal Force, a Force in which mental consciousness and nervous vitality are in some form or at least in their principle always inherent and therefore they appear and organise themselves in our world in the forms of Matter.” The Life Divine

“Life then is the dynamic play of a universal Force, a Force in which mental consciousness and nervous vitality are in some form or at least in their principle always inherent and therefore they appear and organise themselves in our world in the forms of Matter.” The Life Divine

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 th
   refore 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.
   Ref: CWSA Vol. 21-22, Page: 198-199


light, divine ::: Sri Aurobindo: ". . . there is a Divine Light that leans over the world and is not only a far-off incommunicable Lustre.” *Letters on Yoga

"The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.” *Letters on Yoga

"In the Veda the Cow is the Divine Light — . . . .” Letters on Yoga*


Light is always seen in yoga with the inner eye, even with

Light ::: Light is always seen in Yoga with the inner eye and even with the outer eye, but there are many lights; all are not and all do not come from the param jyotih.
   Ref: CWSA Vol. 35, Page: 84


Light or rays of light arc always light of the higher conscious- ness working in the being to illumine or to purify or to awaken the consciousness or attune it to the Truth.

logistic ideality ::: the plane of luminous reason, the lowest of the three planes of ideality; its essence is smr.ti (intuition and discrimination, the latter often regarded as inherent in the former) and it has three levels ... with three or more forms of each, based on various combinations of intuition with inspiration and revelation, the higher faculties of jñana. On each successive level, "the lower first calls down into itself and is then taken up into the higher, so that on each level all the three elevations are reproduced, but always there predominates in the thought essence the character that belongs to that level"s proper form of consciousness". The logistic ideality of 1919-20 may be correlated with the "intuitive" level of higher mind in the diagram on page 1(c. 1931).

Madhav: “In the Vedas, the power of intuition is named the hound of heaven. . . The ‘questing hound’ is a Vedic imagery always denoting the power of intuition which at one bound finds out where is the light, where is the truth that has been stolen and covered by the adversaries.” Sat-Sang Vol. IX

Madhav: “Parent-sun, her spirit is always conscious of its source above, the sun of truth, the sun of divine joy.” The Book of the Divine Mother

Madhav: Substance here is not something opposed to or foreign to the self, but a kind of harp created by the self; resonant i.e. always answering to the promptings of the self.” The Book of the Divine Mother

Madhav: “The brief perpetual sign refers to the Dawn. Now the dawn is always brief but why is it perpetual? Perpetual because it is constant, it comes again and again. …always at some point on earth there is the break of dawn. That is why it is a perpetual feature of this earth; the dawn recurs again and again.” Sat-Sang Vol. VIII

Madhav: “The universe is always seen and experienced as concealed by a coloured veil. The veil is a deceptive veil.” The Book of the Divine Mother

manas. ::: mind; reason; mentality; the middle levels of mind which exist as or include the mental body &

"Man, born into the world, revolves between world and world in the action of Prakriti and Karma. Purusha in Prakriti is his formula: what the soul in him thinks, contemplates and acts, that always he becomes. All that he had been, determined his present birth; and all that he is, thinks, does in this life up to the moment of his death, determines what he will become in the worlds beyond and in lives yet to be. If birth is a becoming, death also is a becoming, not by any means a cessation.” Essays on the Gita

“Man, born into the world, revolves between world and world in the action of Prakriti and Karma. Purusha in Prakriti is his formula: what the soul in him thinks, contemplates and acts, that always he becomes. All that he had been, determined his present birth; and all that he is, thinks, does in this life up to the moment of his death, determines what he will become in the worlds beyond and in lives yet to be. If birth is a becoming, death also is a becoming, not by any means a cessation.” Essays on the Gita

mantle ::: 1. A loose, always sleeveless cloak or cape of varying length. 2. Something that covers, envelopes, or conceals.

Material consciousness ::: It is mostly subconscienl, but part of it that is conscious is mechanical, inertly moved by habits or by the forces of the lower nature- Always repeating the same unintelligent and unenlightened movements, it is attached to the routine and established rule of what already exists, unwilling to change, unwilling to receive the Light or obey the higher Force.

matravrtta ::: [in Bengali prosody, a type of metre in which a syllable ending in a consonant always possesses a metrical value of one unit. [cf. aksaravrtta]

Maya, are extraordinarily skilful ; the reason is an insufficient guide and often turns traitor ; vital desire is always with us tempting to follow any alluring call. This is the reason why in this yoga we insist so much on what we call samarpaifa — rather inadequately rendered by the English word surrender. If the heart centre is fully opened and the psychic is always in control, then there is no question ; all is safe. But the psychic can at any moment be veiled by a lower upsurge. It is only a few who are exempt from these dangers and it is precisely those to whom surrender is easily possible. The guidance of one who is himself, by identity or represents the Divine is in this difficult endeavour imperative and indispensable.

MECHANICAL MOVEMENTS. ::: They are always more difficult to stop by the mental nail, because they do not In the least depend upon reason or any mental justification but are founded upon association or else a mere mechanical memory

“Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: The Life Divine

misrepresent ::: v. t. --> To represent incorrectly (almost always, unfacorably); to give a false erroneous representation of, either maliciously, ignirantly, or carelessly. ::: v. i. --> To make an incorrect or untrue representation.

momentum ::: n. --> The quantity of motion in a moving body, being always proportioned to the quantity of matter multiplied into the velocity; impetus.
Essential element, or constituent element.


MOTIVE. ::: The soul vrithin has always an inherent yearning for the Divine ; the special motive is simply an impulsion used by it to get the mind and the wtal to follow the inner urge. If the mind and the vital can feel and accept the soul’s sheer love for the Divine for his own sake, then the sadhana gets its full

mount ::: v. --> A mass of earth, or earth and rock, rising considerably above the common surface of the surrounding land; a mountain; a high hill; -- used always instead of mountain, when put before a proper name; as, Mount Washington; otherwise, chiefly in poetry.
A bulwark for offense or defense; a mound.
A bank; a fund.
That upon which a person or thing is mounted
A horse.


my ::: a. --> Of or belonging to me; -- used always attributively; as, my body; my book; -- mine is used in the predicate; as, the book is mine. See Mine.

Nature and kept within the narrow bounds of her normal ope- rations. Id the ancient tradition of Hatha Yoga it has always been supposed that this conquest could be pushed so far even as to conquer to a great extent the force of gravitation. By various subsidiary but elaborate processes the Hatha Yogin next contrives to keep the body free from all impurities and the ner- vous system unclogged for those exercises of respiration which are his most important instruments. These are called prana- yama, the control of the breath or vital power ; for breathing is the chief physical functioning of the vital forces. Prdnayaina, for the Hatha Yogin, serves a double purpose. First, it completes the perfection of the body. The vitality is liberated from many of the ordinary necessities of physical Nature ; robust health, prolonged youth, often an extraordinary longevity arc attained.

No doubt, the Supermind has also acted in the history of the world but always through the Overmind. It is the direct descent of the Supramental Consciousness and Power that alone can utterly re-create life in terms of the Spirit. For, in the Overmind there is already the play of possibilities which marks the beginning of this lower triple world of Mind, Life and Matter in which we have our existence. And whenever there is this play and not the spontaneous and infallible working of the innate Truth of the Spirit, there is the seed of distortion and ignorance. Not that the Overmind is a field of ignorance; but it is the border-line between the Higher and the Lower, for, the play of possibilities, of separate even if not yet divided choice, is likely to lead to deviation from the Truth of things.

Nolini: “Mind is always searching, bubbling, the bubbling is that of a dwarf. A dwarf when he walks is not elegant, is ungainly as are mind’s movements.”

OBSTRUCTION. ::: The obstruction of the lower Nature or the pressure of the adverse forces can often act successfully for a time, even for a long time, against the necessary change. One has then to persist, to put always the will on the side of the

of one form, character, or kind; having, maintaining, occurring in or under, the same form always; that is or remains the same in different places, at different times, or under varying circumstances; exhibiting no difference, diversity, or variation.

One cannot become altogether this at once, but if one aspires at all times and calls in always the aid of the Divine Shakti \vith a true heart and straightforward will, one grows more and more into this consciousness.

One carries it with oneself, for the difficulty is truly inside, not outside. Outside circumstances only give it the occasion to manifest itself and so long as the inner difficulty is not conquered, the circumstances will always crop up one way or another

"One must go deep and find the soul, the self, the Divine Reality within us and only then can life become a true expression of what we can be instead of a blind and always repeated confused blur of the inadequate and imperfect thing we were. The choice is between remaining in the old jumble and groping about in the hope of stumbling on some discovery or standing back and seeking the Light within till we discover and can build the Godhead within and without us. "Letters on Yoga

“One must go deep and find the soul, the self, the Divine Reality within us and only then can life become a true expression of what we can be instead of a blind and always repeated confused blur of the inadequate and imperfect thing we were. The choice is between remaining in the old jumble and groping about in the hope of stumbling on some discovery or standing back and seeking the Light within till we discover and can build the Godhead within and without us.”Letters on Yoga

“One thing you must know and never forget: in the work of transformation all that is true and sincere will always be kept; only what is false and insincere will disappear.” Words of the Mother, MCW Vol. 15.

Openness is not always complete from the first ; a part of the being opens, other parts of the consciousness remain still closed or half open only ; one has to aspire till all is open. The full opening takes time.

opinions and mental preferences may build a wall of arguments against the spiritual truth that has to be realised and refuse to accept it if it presents itself in a form which does not conform to its own previous ideas ::: so also it may prevent one from recog- nising the Divine if the Divine presents himself in a form for whidi the intellect is not prepared or which in any detail runs counter to its prejudgements and prejudices. One can depend on one’s reason in other matters provided the mind tries to be open and impartial and free from undue passion and is prepared to concede that it is not always right and may err ; but it is not safe to depend on it alone In matters which escape its jurisdiction, specially in spiritual realisation and in matters of yoga which belong to a different order of knowledge.

"Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga

“Ordinarily we mean by it [consciousness] our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed.” Letters on Yoga

organicism ::: n. --> The doctrine of the localization of disease, or which refers it always to a material lesion of an organ.

our inner being we can grow one body with it. Sometimes the rapidity of this change depends on the strength of our longing for the Divine thus revealed, and on the intensity of our force of seeking ; but at others it proceeds rather by a passive sur- render to the rhythms of his all-wise working which acts always by its own at first inscrutable method. But the latter becomes the foundation when our love and trust are complete and our whole being lies in the clasp of a Power that is perfect love and wisdom.

“… our self-view is vitiated by the constant impact and intrusion of our outer life-self, our vital being, which seeks always to make the thinking mind its tool and servant: for our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego.” The Life Divine

pagoda ::: n. --> A term by which Europeans designate religious temples and tower-like buildings of the Hindoos and Buddhists of India, Farther India, China, and Japan, -- usually but not always, devoted to idol worship.
An idol.
A gold or silver coin, of various kinds and values, formerly current in India. The Madras gold pagoda was worth about three and a half rupees.


PAST. ::: The feelings and movements of the past always return at night in sleep. It is only when the consciousness that gene- rated them is changed and cleared in the waking state, that after- wards one can clear them out of the sleep also.

Peace is more positive than calm ; there can be a negative calm which is merely an absence of disturbance or trouble, but peace is always something positive bringing not merely a release as calm docs but a certain happiness or Ananda of itself.

peat ::: n. --> A small person; a pet; -- sometimes used contemptuously.
A substance of vegetable origin, consisting of roots and fibers, moss, etc., in various stages of decomposition, and found, as a kind of turf or bog, usually in low situations, where it is always more or less saturated with water. It is often dried and used for fuel.


"Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human*

“Perishable and transitory delight is always the symbol of the eternal Ananda, revealed and rapidly concealed, which seeks by increasing recurrence to attach itself to some typal form of experience in material consciousness. When the particular form has been perfected to express God in the type, its delight will no longer be perishable but an eternally recurrent possession of mental beings in matter manifest in their periods & often in their moments of felicity.” Essays Divine and Human

phosphorus ::: n. --> The morning star; Phosphor.
A poisonous nonmetallic element of the nitrogen group, obtained as a white, or yellowish, translucent waxy substance, having a characteristic disagreeable smell. It is very active chemically, must be preserved under water, and unites with oxygen even at ordinary temperatures, giving a faint glow, -- whence its name. It always occurs compined, usually in phosphates, as in the mineral apatite, in bones, etc. It is used in the composition on the tips of friction matches, and


PHYSICAL EXERCISE. ::: It is very necessary to keep off tamas. Physical tamas in its roots can be removed only by the descent and the transformation, but physical exercise and regu- lar activity of the body can always prevent a tamasic condition from prevailing in the body.

PHYSICAL OPENING. ::: The opening of the physical and the subconscient always takes a long time as it is a thing of habits and constant repetition of the old movements, obscure and stiff and not plastic, yielding only little by little. The physical mind can be more easily opened and converted than the rest but the vital-physical and the mental-physical arc obstinate. The old things are always recurring there without reason and by force of habit. Much of the vital-physical and most of the material are in the subconsciencc or depend upon it. U needs a strong and sustained action to progress there.

"Pity is sometimes a good substitute for love; but it is always no more than a substitute.” Essays Divine and Human

“Pity is sometimes a good substitute for love; but it is always no more than a substitute.” Essays Divine and Human

PLANES. ::: If we regard the gmdatton of worlds or planes as a whole, we see them as a great connected complex move- ment ; the higher precipitate their influences on the lower, the lotver 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 obedica^ to a pressure from the supra- mental 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 s’eil in direct connection with suprapbysical planes of consciousness and can be influenced by their powers, movements and beings. What takes place in life has always behind it pie-existeni movements and forms in the occult vital planes ; what takes place in mind presupposes prc-cxistcnt 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.

plotted ::: conceived and arranged the action and incidents of; laid plans for. Now always in evil sense.

pomey ::: n. --> A figure supposed to resemble an apple; a roundel, -- always of a green color.

potassium ::: n. --> An Alkali element, occurring abundantly but always combined, as in the chloride, sulphate, carbonate, or silicate, in the minerals sylvite, kainite, orthoclase, muscovite, etc. Atomic weight 39.0. Symbol K (Kalium).

Powers, for they have too their cosmic field in which they exer- cise their fanction and authorit}'. " Appearances ” refers to the forms they take in order to rule the world, forms often false and always incarnating falsehood, sometimes pseudo-divine.

Powers undivine in their nature present themselves as the Sup- reme Lord or as the Divine Mother and claim the being’s service and surrender. 1C these (hiags are accepted, there will be an extremely disastrous consequence. If indeed there is the assent of the sSdhaka to the Divine working alone and the submission or surrender to that guidance, then all can go smoothly. This assent and a rejection of all egoistic force or forces that appeal to the ego are the safeguard throughout the sadhana. But the ways of nature are full of snares, the disguises of the ego are innumerable, the ilfusions of the Powers of Darkness, Rakshasi Maya, are e.ttraordinariIy skilful ; the reason is an insulBdent guide and often turns traitor; vital desire is ahvays with us tempting to follow any alluring call. This is the reason why in this Yoga we insist so much on what we call samarpana — rather inade- quately rendered by the Engikh word surrender. If the heart centre is fully opened and the psychic is always in control, then there is no question ; all fe Safe. But the psychic can at any moment be veiled by a lower upsurge. It is only a few who arc exempt from these dangers and it is precisely those to whom surrender is easily possible. The guidance of one who is himself

Prakriti ::: What is meant by Prakriti or Nature is the outer or executive side of the Shakti or Conscious Force which forms and moves the worlds. This outer side appears here to be mechanical, a play of the forces, Gunas, etc. Behind it is the living Consciousness and Force of the Divine, the divine Shakti. The Prakriti itself is divided into the lower and higher,—the lower is the Prakriti of the Ignorance, the Prakriti of mind, life and Matter separated in consciousness from the Divine; the higher is the Divine Prakriti of Sachchidananda with its manifesting power of supermind, always aware of the Divine and free from Ignorance and its consequences. Man so long as he is in the ignorance is subject to the lower Prakriti, but by spiritual evolution he becomes aware of the higher Nature and seeks to come into contact with it. He can ascend into it and it can descend into him—such an ascent and descent can transform the lower nature of mind, life and Matter.
   Ref: SABCL Vol. 22-23-24, Page: 287


PRAYER. ::: The life of man is a life of wants and needs and therefore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudi- ties there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which ima- gines the Divine as if capable of being propitiated, bribed, flat- tered into acquiescence or indulgence by praise, entreaty and gifts and has often little te^td to the spirit in which he is approached, still this way of turning to the Divine is an essen- tial movement of our religious being and reposes on a universal truth.

The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that, being omniscient, his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual's desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least, human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes, -and there are plenty of disciplines which put it forward as the one force to be used, -- or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way, again, may either look upon that Will as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded, yogaksemam vahamyaham. ~ TSOY, SYN

Prayer helps to prepare this relation for us at first on the lower plane even while it is (here consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the givinc of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange.

In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily, in the end prayer either ceases in the greater thing for which it prepared us, -- in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there, -- or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.

Prayer for others ::: The fact of praying and the attitude it brings, especially unselfish prayer for others, itself opens you to the higher Power, even if there is no corresponding result in the person prayed for. 'Nothing can be positively said about that, for the result must necessarily depend on the persons, whe- ther they arc open or receptive or something in them can res- pond to any Force the prayer brings down.

Prayer must well up from the heart on a crest of emotion or aspiration.

Prayer {Ideal)'. Not prayer insisting on immediate fulfilment, but prayer that is itself a communion of the mind and heart with the Divine*and can have the joy and satisfaction of itself, trusting for fulfilment by the Divine in his own time.


Prayer ::: The life of man is a life of wants and needs and th
   refore of desires, not only in his physical and vital, but in his mental and spiritual being. When he becomes conscious of a greater Power governing the world, he approaches it through prayer for the fulfilment of his needs, for help in his rough journey, for protection and aid in his struggle. Whatever crudities there may be in the ordinary religious approach to God by prayer, and there are many, especially that attitude which imagines the Divine as if capable of being propitiated, bribed, flattered into acquiescence or indulgence by praise, entreaty and gifts and has often little regard to the spirit in which he is approached, still this way of turning to the Divine is an essential movement of our religious being and reposes on a universal truth. The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual’s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important. Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations. For our will and aspiration can act either by our own strength and endeavour, which can no doubt be made a thing great and effective whether for lower or higher purposes,—and there are plenty of disciplines which put it forward as the one force to be used,—or it can act in dependence upon and with subordination to the divine or the universal Will. And this latter way again may either look upon thatWill as responsive indeed to our aspiration, but almost mechanically, by a sort of law of energy, or at any rate quite impersonally, or else it may look upon it as responding consciously to the divine aspiration and faith of the human soul and consciously bringing to it the help, the guidance, the protection and fruition demanded. Prayer helps to prepare this relation for us at first on the lower plane even while it is there consistent with much that is mere egoism and self-delusion; but afterwards we can draw towards the spiritual truth which is behind it. It is not then the giving of the thing asked for that matters, but the relation itself, the contact of man’s life with God, the conscious interchange. In spiritual matters and in the seeking of spiritual gains, this conscious relation is a great power; it is a much greater power than our own entirely self-reliant struggle and effort and it brings a fuller spiritual growth and experience. Necessarily in the end prayer either ceases in the greater thing for which it prepared us, —in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there,—or remains only for the joy of the relation. Also its objects, the artha or interest it seeks to realise, become higher and higher until we reach the highest motiveless devotion, which is that of divine love pure and simple without any other demand or longing.
   Ref: CWSA Vol. 23-24, Page: 566-67-68


PREPARATORY WORK, There is always a preparatory work behind the veil in the inner being before the \cil thins or disappears and all the working can be done with the participa- tion of the outer consciousness.

preposition ::: n. --> A word employed to connect a noun or a pronoun, in an adjectival or adverbial sense, with some other word; a particle used with a noun or pronoun (in English always in the objective case) to make a phrase limiting some other word; -- so called because usually placed before the word with which it is phrased; as, a bridge of iron; he comes from town; it is good for food; he escaped by running.
A proposition; an exposition; a discourse.


prepossession ::: n. --> Preoccupation; prior possession.
Preoccupation of the mind by an opinion, or impression, already formed; preconceived opinion; previous impression; bias; -- generally, but not always, used in a favorable sense; as, the prepossessions of childhood.


presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.

Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human

"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine

"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine

"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga

"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga

"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga

"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga

"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga

"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human

The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.


Presence ::: It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one’s existence and consciousness or in relation with it, without the necessity of any farther qualification or description. Thus of the "ineffable Presence"20 it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance,—the essential perception of the essential presence supporting everything else.
   Ref: CWSA Vol. 35, Page: 106


presence ::: “It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one›s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence’ it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance,—the essential perception of the essential Presence supporting everything else.” Letters on Yoga

Psychic being and Jivatma ::: It is the central being above the evolution (always the same) that we call the Jivatma ; the psychic being is the same in evolution, it is a spark of the

purus.a (purusha) ::: man; person; soul; spirit; the Self (atman) "as purusa originator, witness, support and lord and enjoyer of the forms and works of Nature" (prakr.ti); the conscious being, universal or individual, observing and upholding the activity of Nature on any plane of existence; the infinite divine Person (purus.ottama), "the Existent who .. transcends all definition by personality and yet is always that which is the essence of personality"; any of the ten types of consciousness (dasa-gavas) in the evolutionary scale. purusa purus

Purusha ::: The Conscious Being, Purusha, is the Self as originator, witness, support and lord and enjoyer of the forms and works of Nature. As the aspect of Self is in its essential character transcendental even when involved and identified with its universal and individual becomings, so the Purusha aspect is characteristically universal-individual and intimately connected with Nature even when separated from her. For this conscious Spirit while retaining its impersonality and eternity, its universality, puts on at the same time a more personal aspect;7 it is the impersonal-personal being in Nature from whom it is not altogether detached, for it is always coupled with her: Nature acts for the Purusha and by its sanction, for its will and pleasure; the Conscious Being imparts its consciousness to the Energy we call Nature, receives in that consciousness her workings as in a mirror, accepts the forms which she, the executive cosmic Force, creates and imposes on it, gives or withdraws its sanction from her movements. The experience of Purusha-Prakriti, the Spirit or Conscious Being in its relations to Nature, is of immense pragmatic importance; for on these relations the whole play of the consciousness depends in the embodied being. If the Purusha in us is passive and allows Nature to act, accepting all she imposes on him, giving a constant automatic sanction, then the soul in mind, life, body, the mental, vital, physical being in us, becomes subject to our nature, ruled by its formation, driven by its activities; that is the normal state of our ignorance. If the Purusha in us becomes aware of itself as the Witness and stands back from Nature, that is the first step to the soul’s freedom; for it becomes detached, and it is possible then to know Nature and her processes and in all independence, since we are no longer involved in her works, to accept or not to accept, to make the sanction no longer automatic but free and effective; we can choose what she shall do or not do in us, or we can stand back altogether from her works and withdraw into the Self’s spiritual silence, or we can reject her present formations and rise to a spiritual level of existence and from there re-create our existence. The Purusha can cease to be subject, anısa, and become lord of its nature, Isvara.
   Ref: CWSA Vol. 21-22, Page: 362-63


Quarrels ::: To think that your knowledge is the only true one, that your belief is the only true one and that others’ beliefs are not true, is to do precisely what is done by all sects and religions…. The contact which you have had with the truth of things, your personal contact – a contact which is more or less clear, profound, vast, pure – may have given you, as an individual, an interesting, perhaps even a decisive experience; but although this contact may have given you an experience of decisive importance, you must not imagine that it is a universal experience and that the same contact would give others the same experience. And if you understand this, that it is something purely personal, individual, subjective, that it is not at all an absolute and general law, then you can no longer despise the knowledge of others, nor seek to impose your own point of view and experience upon them. This understanding obviates all mental quarrels, which are always totally useless.The Mother

quoth ::: v. t. --> Said; spoke; uttered; -- used only in the first and third persons in the past tenses, and always followed by its nominative, the word or words said being the object; as, quoth I. quoth he.

rajas ::: (etymologically) "the shining"; (in the Veda) the antariks.a,"the middle world, the vital or dynamic plane" between heaven (the mental plane) and earth (the physical); "luminous power" established in this intermediate realm; (post-Vedic) the second of the three modes (trigun.a) of the energy of the lower prakr.ti, the gun.a that is "the seed of force and action" and "creates the workings of energy"; it is a deformation of tapas or pravr.tti, the corresponding quality in the higher prakr.ti, and is converted back into pure tapas or pravr.tti in the process of traigun.yasiddhi. This kinetic force "has its strongest hold on the vital nature", where it "turns always to action and desire", but "finding itself in a world of matter which starts from the principle of inconscience and a mechanical driven inertia, has to work against an immense contrary force; therefore its whole action takes on the nature of an effort, a struggle, a besieged and an impeded conflict for possession which is distressed in its every step by a limiting incapacity, disappointment and suffering".

Rajayoga must cod. For its action is the stilling of the waves of consciousness, its manifold activities, cinovfUl, first, through a habitual replacing of the turbid rajaslc activities by the quiet and luminous sattwic, then, by the stilling of all activities, and its object is to enter into silent communion of soul and unity with the Divine. As a matter of fact we find that the system of Raja- yoga includes other objects, — such as the practice and use of occult powers, — some of which seem to be unconnected with and even inconsistent with its main purpose. These powers or siddhis arc indeed frequently condemned as dangers and dis- tractions wWch draw away the Yogin from his sole legitimate aim of divine union. On the way, therefore, it would naturally seem as if they ought to bfe* avoided; and once the goal is reached, it would seem that they are then frivolous and super- fluous. But Rajayoga is a psychic science and it includes the attainment of all the higher slates of consciousness and their powers by which the mental being rises towards the super- conscient as well as its ultimate and supreme possibility of union wnth the Highest. Moreover, the Yo^n, while in the body, is not always mentally inactive and sunk in Samadhi and an account of the powers and states which arc possible to him on the higher planes of his being is necessary to the completeness of the science.

rasa ::: 1. sap, juice; essence. ::: 2. taste; pleasure; liking (and disliking); affectation of sense. ::: 3. aesthesis; the response of the mind, the vital feeling and the sense to a certain "taste" in things which may often be but is not always a spiritual feeling. ::: 4. the eight rasas: eight forms of emotional aestheticism.

ray ::: “Even if there is much darkness—and this world is full of it and the physical nature of man also—yet a ray of the true Light can prevail eventually against a tenfold darkness. Believe that and cleave to it always.” Letters on Yoga

Reason is a clarified, ordered and organised Ignorance. It is a half-enlightened Ignorance seeking for truth, but a truth which it insists on founding upon the data and postulates of the Ignorance. Reason is not in possession of the Truth, it is a seeker. It is [unable to] discover the Truth or embody it; it leaves Truth covered but rendered into mental representations, a verbal and ideative scheme, an abstract algebra of concepts, a theory of the Ignorance. Sense-evidence is its starting point and it never really gets away from that insecure beginning. Its concepts start from sense-data and though like a kite it can fly high into an air of abstractions, it is held to the earth of sense by a string of great strength; if that string is broken it drifts lazily [in] the clouds and always it falls back by natural gravitation to its original earth basis—only so can it receive strength to go farther. Its field is the air and sky of the finite, it cannot ascend into the stratosphere of the spiritual vision, still less can it move at ease in the Infinite.
   Ref: CWSA Vol. 12, Page: 256


REASON. ::: The reason has its place especially with regard to certain physical things and general worldly questions — though even there it is a very fallible judge — or in the forma- tion of metaphysical conclusions and generalisations ; but its claim to be the decisive aulhori^ in matters of yoga or in spiritual things is untenable. The activities of the outward intellect there lead only to the formation of personal opinions, not to the discovery of Truth. It has always been understood in India that the reason and its logic or its judgment cannot give you the realisation of spiiitua] truths but can only assist in an intellectual presentation of ideas; realisation comes by intuition and inner experience. Reason and intellectuality cannot make you see the Divine, it is the soul that sees. Mind and the other instruments can only share in the vision when it is imparted to them by the soul and welcome and rejoice in it. But also the mind may prevent it or at least stand long in the way of the realisation of the vision. For its prepossessions. prKonceived

Rebirth ::: In former times the doctrine used to pass in Europe under the grotesque name of transmigration which brought with it to theWestern mind the humorous image of the soul of Pythagoras migrating, a haphazard bird of passage, from the human form divine into the body of a guinea-pig or an ass. The philosophical appreciation of the theory expressed itself in the admirable but rather unmanageable Greek word, metempsychosis, which means the insouling of a new body by the same psychic individual. The Greek tongue is always happy in its marriage of thought and word and a better expression could not be found; but forced into English speech the word becomes merely long and pedantic without any memory of its subtle Greek sense and has to be abandoned. Reincarnation is the now popular term, but the idea in the word leans to the gross or external view of the fact and begs many questions. I
   refer "rebirth", for it renders the sense of the wide, colourless, but sufficient Sanskrit term, punarjanma, "again-birth", and commits us to nothing but the fundamental idea which is the essence and life of the doctrine.
   Ref: CWSA Vol. 13, Page: 259


reconcile ::: “True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.” The Life Divine

red ::: Jhumur: “In general it is the play of the vital forces. Mother always uses red as a symbol of the physical, the colour of blood, the early stage of the developing

"Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga*

“Religion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.” The Synthesis of Yoga

"Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot is now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but rather bliss of immortality is the eternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being.” The Synthesis of Yoga

“Religion is the first attempt of man to get beyond himself and beyond the obvious and material facts of his existence. Its first essential work is to confirm and make real to him his subjective sense of an Infinite on which his material and mental being depends and the aspiration of his soul to come into its presence and live in contact with it. Its function is to assure him too of that possibility of which he has always dreamed, but of which his ordinary life gives him no assurance, the possibility of transcending himself and growing out of bodily life and mortality into the joy of immortal life and spiritual existence. It also confirms in him the sense that there are worlds or planes of existence other than that in which his lot is now cast, worlds in which this mortality and this subjection to evil and suffering are not the natural state, but rather bliss of immortality is the eternal condition. Incidentally, it gives him a rule of mortal life by which he shall prepare himself for immortality. He is a soul and not a body and his earthly life is a means by which he determines the future conditions of his spiritual being.” The Synthesis of Yoga

"Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail. For those whom the Force has touched and taken up, belong thenceforth to the Divine.” Letters on Yoga

“Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail. For those whom the Force has touched and taken up, belong thenceforth to the Divine.” Letters on Yoga

renown ::: v. --> The state of being much known and talked of; exalted reputation derived from the extensive praise of great achievements or accomplishments; fame; celebrity; -- always in a good sense.
Report of nobleness or exploits; praise. ::: v. t. --> To make famous; to give renown to.


Returns of an old nature that is long expelled from the con- scious part of the being always happen in sadhana. It docs not at all mean that the nature is unchangeable. Try to recover the inner quietude, draw back from these movements and look at them calmly, reducing them to their true proportions. Your true nature is that in which you have peace and Ananda and the love of the Divine. This other B only a fringe of the outer personality which in spite of these returns is destined to drop away as the true being extends and increases.

"Revelation is direct sight, the direct hearing or inspired memory of Truth. . . it is the highest experience and always accessible to renewed experience.” Essays Divine and Human*

“Revelation is direct sight, the direct hearing or inspired memory of Truth. . . it is the highest experience and always accessible to renewed experience.” Essays Divine and Human

REVERSAL OF CONSCIOUSNESS. ::: Instead of allowing always the external mind to interfere and assert its o^vn ordinary customary point of view, it should turn itself round, admit that things may work from in outwards, and keep itself sufficiently quiet to see that developing and being done. For then an inner mind shows itself which is capable of following and being the instrument of the invisible Forces.

Reversal of Consciousness ::: Instead of allowing always the external mind to interfere and assert its own ordinary customary point of view, it should turn itself round, admit that things may work from in outwards, and keep itself sufficiently quiet to see that developing and being done. For then an inner mind shows itself which is capable of following and being the instrument of the invisible Forces.
   Ref: CWSA Vol. 35, Page: 480-81


roebuck ::: n. --> A small European and Asiatic deer (Capreolus capraea) having erect, cylindrical, branched antlers, forked at the summit. This, the smallest European deer, is very nimble and graceful. It always prefers a mountainous country, or high grounds.

rubidium ::: n. --> A rare metallic element. It occurs quite widely, but in small quantities, and always combined. It is isolated as a soft yellowish white metal, analogous to potassium in most of its properties. Symbol Rb. Atomic weight, 85.2.

Samata ::: Equality does not mean a fresh ignorance or blindness; it does not call for and need not initiate a greyness of vision and a blotting out of all hues. Difference is there, variation of expression is there and this variation we shall appreciate, —far more justly than we could when the eye was clouded by a partial and erring love and hate, admiration and scorn, sympathy and antipathy, attraction and repulsion. But behind the variation we shall always see the Complete and Immutable who dwells within it and we shall feel, know or at least, if it is hidden from us, trust in the wise purpose and divine necessity of the particular manifestation, whether it appear to our human standards harmonious and perfect or crude and unfinished or even false and evil.
   Ref: CWSA Vol. 23-24, Page: 224-25


satatam maccittah ::: always one in heart and consciousness with Me. [cf. Gita 18.57]

satata-yukta ::: [always in union]. [cf. Gita 10.10; 12.1]

SELF-ESTEEM. ::: A very strong self-esteem and a self- righteous spirit stand in the way of pedcction and constitute a very serious obstacle. So long as a sadhaka has that, the attempt of the Truth to manliest in him wiD always be baffled by his changing it into mental and \^tal constructions which distort it, turn it into ineffective haJf-lruib, even make truth itself a source of error.

SELF-JUSTIFICATION. ::: Always a sign of ego and ignor- ance. ^Vhen one has a wider consciousness, one knows that each one has his o>vn way of looking at things and finds in that way his own justification so that both parties in a quarrel believe

self-knowledge ::: knowing of oneself, without help from another.
Sri Aurobindo: The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. *The Life Divine
"Therefore the only final goal possible is the emergence of the infinite consciousness in the individual; it is his recovery of the truth of himself by self-knowledge and by self-realisation, the truth of the Infinite in being, the Infinite in consciousness, the Infinite in delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression.” The Life Divine
"The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity.” The Life Divine


sempervirent ::: a. --> Always fresh; evergreen.

sempre ::: adv. --> Always; throughout; as, sempre piano, always soft.

"Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga

“Sense is in fact the mental contact of the embodied consciousness with its surroundings. This contact is always essentially a mental phenomenon; but in fact it depends chiefly upon the development of certain physical organs of contact with objects and with their properties to whose images it is able by habit to give their mental values. What we call the physical senses have a double element, the physical-nervous impression of the object and the mental-nervous value we give to it, and the two together make up our seeing, hearing, smell, taste, touch with all those varieties of sensation of which they, and the touch chiefly, are the starting-point or first transmitting agency.” The Synthesis of Yoga

". . . serpents indicate always energies of Nature and very often bad energies of the vital plane; but they can also indicate luminous or divine energies like the snake of Vishnu.” Letters on Yoga

“… serpents indicate always energies of Nature and very often bad energies of the vital plane; but they can also indicate luminous or divine energies like the snake of Vishnu.” Letters on Yoga

SHOCK. ::: If one comes out too'suddenly out of a condition of deep inwardness and quiet into the ordinary consciousness, then there may be a slight nervous shock or a beating of the heart for a short time. It b always best to remain quiet for a few moments before opening the eyes and coming out of this inwardness.

Shruti: “The agents in our layered consciousness which keeps us running towards something greater, higher, always dissatisfied with our present state of affairs in life and our mental consciousness.”

sickle ::: n. --> A reaping instrument consisting of a steel blade curved into the form of a hook, and having a handle fitted on a tang. The sickle has one side of the blade notched, so as always to sharpen with a serrated edge. Cf. Reaping hook, under Reap.
A group of stars in the constellation Leo. See Illust. of Leo.


silicon ::: n. --> A nonmetalic element analogous to carbon. It always occurs combined in nature, and is artificially obtained in the free state, usually as a dark brown amorphous powder, or as a dark crystalline substance with a meetallic luster. Its oxide is silica, or common quartz, and in this form, or as silicates, it is, next to oxygen, the most abundant element of the earth&

Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real-Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual world-formula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its self-expression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe. …

siphonobranchiata ::: n. pl. --> A tribe of gastropods having the mantle border, on one or both sides, prolonged in the form of a spout through which water enters the gill cavity. The shell itself is not always siphonostomatous in this group.

SKIN-DISEASE. ::: Skin-diseases have much to do with sexual desires, not of course always, but often.

Sleep and the subconscient ::: Sleep because of its subconscient basis usually brings a falling do\vn to a lower level, unless it is a conscious sleep ; to make it more and more conscious is the one permanent remedy ::: but also until that is done, one should always react against this sinking tendency when one wakes and not allow the effect of dull nights to accumulate.

Snake ::: A symbol of Enei^. Indicates some kind of energy always — oftener bad, but it can also indicate some luminous or divine energy.

snake ::: Sri Aurobindo: "The snake indicates some kind of energy always — oftener bad, but it also can indicate some luminous or divine energy.” *Letters on Yoga

snake ::: “The snake indicates some kind of energy always—oftener bad, but it also can indicate some luminous or divine energy.” Letters on Yoga

sodium ::: n. --> A common metallic element of the alkali group, in nature always occuring combined, as in common salt, in albite, etc. It is isolated as a soft, waxy, white, unstable metal, so readily oxidized that it combines violently with water, and to be preserved must be kept under petroleum or some similar liquid. Sodium is used combined in many salts, in the free state as a reducer, and as a means of obtaining other metals (as magnesium and aluminium) is an important commercial product. Symbol Na (Natrium). Atomic weight 23. Specific gravity 0.97.

soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga

  "The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga

  "The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga

  "A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga

  "The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga

  "The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga

  ". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita

  ". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga

". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine

"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.



Spirit ::: the Consciousness above mind, the Atman or universal Self which is always in oneness with the Divine.

spirit ::: “The Spirit is the consciousness above mind, the Atman or Self, which is always in oneness with the Divine.” Letters on Yoga

Spiritual initdiion is always a more luminous guide than the discriminating reason and spiritual intuition addresses itself to us not only through the reason, but through the rest of (he being as well, through the heart and life also.

..[Spiritual planes above the normal range of Mind, the Higher Mind and the Illumined Mind] of the ascent enjoy their authority and can get their own united completeness only by a
   reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind’s transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrateswith the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.
   Ref: CWSA Vol. 21-22, Page: 981-982


Sri Aurobindo: "And though this Spirit of the universe, this One who is all, seems to be turning us on the wheel of the world as if mounted on a machine by the force of Maya, shaping us in our ignorance as the potter shapes a pot, as the weaver a fabric, by some skilful mechanical principle, yet is this spirit our own greatest self and it is according to the real idea, the truth of ourselves, that which is growing in us and finding always new and more adequate forms in birth after birth, in our animal and human and divine life, in that which we were, that which we are, that which we shall be, — it is in accordance with this inner soul-truth that, as our opened eyes will discover, we are progressively shaped by this spirit within us in its all-wise omnipotence.” *Essays on the Gita

*Sri Aurobindo: "Dawn always means an opening of some kind — the coming of something that is not yet fully there.” Letters on Yoga ::: "As the Sun is image and godhead of the golden Light of the divine Truth, so Dawn is image and godhead of the opening out of the supreme illumination on the night of our human ignorance. Dawn daughter of Heaven and Night her sister are obverse and reverse sides of the same eternal Infinite.” The Secret of the Veda

*Sri Aurobindo: "Even if there is much darkness — and this world is full of it and the physical nature of man also — yet a ray of the true Light can prevail eventually against a tenfold darkness. Believe that and cleave to it always.” Letters on Yoga*

Sri Aurobindo: " Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: The Life Divine

Sri Aurobindo: "The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit"s omnipotence.” The Life Divine

Sri Aurobindo: "The Infinite pauses always in the finite; the finite arrives always in the Infinite. This is the wheel that circles forever through Time and Eternity.” *Essays Divine and Human

Sri Aurobindo: “The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other’s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle. Babel-builders’.

*Sri Aurobindo: "There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly — that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world — but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone — . . . .” Letters on Yoga

Sri Aurobindo: "The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul"s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga

*Sri Aurobindo: "The Spirit is the consciousness above mind, the Atman or Self, which is always in oneness with the Divine.” Letters on Yoga

Sri Aurobindo: "The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine

*Sri Aurobindo: "The typal worlds do not change. In his own world a god is always a god, the Asura always an Asura, the demon always a demon. To change they must either migrate into an evolutionary body or else die entirely to themselves that they may be new born into other Nature.” Essays Divine and Human*

Sri Aurobindo: "The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity.” *The Life Divine

Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.

Sri Aurobindo: “This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy,—that was a notion of the Greeks,—a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga

Sri Aurobindo: "True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.” The Life Divine*

*Sri Aurobindo: "When there is some lowering or diminution of the consciousness or some impairing of it at one place or another, the Adversary — or the Censor — who is always on the watch presses with all his might wherever there is a weak point lying covered from your own view, and suddenly a wrong movement leaps up with unexpected force. Become conscious and cast out the possibility of its renewal, that is all that is to be done.” Letters on Yoga

Stars ::: Signifies a creation or formation or the promise or power of a creation or formation. The star is always a promise of the Light to come ; the star changes into a sun when there is the descent of the Light. Stars indicate beginnings or pro- mises of Light.

stenosis ::: n. --> A narrowing of the opening or hollow of any passage, tube, or orifice; as, stenosis of the pylorus. It differs from stricture in being applied especially to diffused rather than localized contractions, and in always indicating an origin organic and not spasmodic.

Strength and purity in the lower vital and wideness in the heart are the best condition for meeting others, especially women, and if that could always be there sex could hardly have a look in.

strontium ::: n. --> A metallic element of the calcium group, always naturally occurring combined, as in the minerals strontianite, celestite, etc. It is isolated as a yellowish metal, somewhat malleable but harder than calcium. It is chiefly employed (as in the nitrate) to color pyrotechnic flames red. Symbol Sr. Atomic weight 87.3.
A radioactive isotope of strontium produced by certain nuclear reactions, and constituting one of the prominent harmful components of radioactive fallout from nuclear explosions; also called


subconscient ::: “In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” The Synthesis of Yoga.

subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.

"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.

Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga

  "That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine

"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga

"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga

"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga

"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga

"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.


"Subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” Letters on Yoga

“Subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” Letters on Yoga

SUCCESS. ::: There arc always two elements in spiritual success — one’s own steady will and endeavour and the Power that in one way or another helps and gives the result of endeavour.

Suggestions of ambition, etc. arc always born in the vital mind or, as it might be called, the mind of the vital and from there they rush up to the thinking mind and claim its assent and the sanction of the mental will. When the thinking mind gets clouded by the uprush, it Is carried away and gives its assent. The think- ing mind (reason) has always to remain unmoved above and judge what is right without being caught and carried away by the vital.

Supermind is an eternal reality o£ the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential Jaw 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 ^vbaf 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 oum plane is divine and, if

Supermind ::: 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 th
   refore 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 th
   refore 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.
   Ref: CWSA Vol. 13, Page: 558-62


Surrender ::: There must be a total and sincere surrender; there must be an exclusive self-opening to the divine Power; there must be a constant and integral choice of the Truth that is descending, a constant and integral rejection of the falsehood of the mental, vital and physical Powers and Appearances that still rule the earth-Nature.The surrender must be total and seize all the parts of the being. It is not enough that the psychics should respond and the higher mental accept or even the inner vital submit and the inner physical consciousness feel the influence. There must be inno part of the being, even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or
   refuses.If part of the being surrenders, but another part reserves itself, follows its own way or makes its own conditions, then each time that that happens, you are yourself pushing the divine Grace away from you.If behind your devotion and surrender you make a cover for your desires, egoistic demands and vital insistences, if you put these things in place of the true aspiration or mix them with it and try to impose them on the Divine Shakti, then it is idle to invoke the divine Grace to transform you.If you open yourself on one side or in one part to the Truth and on another side are constantly opening the gates to hostile forces, it is vain to expect that the divine Grace will abide with you. You must keep the temple clean if you wish to install there the living Presence.If each time the Power intervenes and brings in the Truth, you turn your back on it and call in again the falsehood that has been expelled, it is not the divine Grace that you must blame for failing you, but the falsity of your own will and the imperfection of your own surrender.If you call for the Truth and yet something in you chooses what is false, ignorant and undivine or even simply is unwilling to reject it altogether, then always you will be open to attack and the Grace will recede from you. Detect first what is false or obscure in you and persistently reject it, then alone can you rightly call for the divine Power to transform you.Do not imagine that truth and falsehood, light and darkness, surrender and selfishness can be allowed to dwell together in the house consecrated to the Divine. The transformation must be integral, and integral th
   refore the rejection of all that withstands it.The Mother


tautochrone ::: n. --> A curved line, such that a heavy body, descending along it by the action of gravity, will always arrive at the lowest point in the same time, wherever in the curve it may begin to fall; as, an inverted cycloid with its base horizontal is a tautochrone.

tenesmus ::: n. --> An urgent and distressing sensation, as if a discharge from the intestines must take place, although none can be effected; -- always referred to the lower extremity of the rectum.

"That is the way things come, only one does not notice. Thoughts, ideas, happy inventions etc., etc., are always wandering about (in thought-waves or otherwise), seeking a mind that may embody them. One mind takes, looks, rejects — another takes, looks, accepts. Two different minds catch the same thought-form or thought-wave, but the mental activities being different, make different results out of them. Or it comes to one and he does nothing, then it walks off saying, ‘O this unready animal!" and goes to another who promptly welcomes it and it settles into expression with a joyous bubble of inspiration, illumination or enthusiasm of original discovery or creation and the recipient cries proudly, ‘I, I have done this". Ego, sir! ego! You are the recipient, the conditioning medium, if you like — nothing more.” Letters on Yoga

“That is the way things come, only one does not notice. Thoughts, ideas, happy inventions etc., etc., are always wandering about (in thought-waves or otherwise), seeking a mind that may embody them. One mind takes, looks, rejects—another takes, looks, accepts. Two different minds catch the same thought-form or thought-wave, but the mental activities being different, make different results out of them. Or it comes to one and he does nothing, then it walks off saying, ‘O this unready animal!’ and goes to another who promptly welcomes it and it settles into expression with a joyous bubble of inspiration, illumination or enthusiasm of original discovery or creation and the recipient cries proudly, ‘I, I have done this’. Ego, sir! ego! You are the recipient, the conditioning medium, if you like—nothing more.” Letters on Yoga

The Divine, for us, is always the perfection not yet manifested, all the marvels not yet manifested, and which must keep on growing, of course.

:::   "The Divine is always in the inner heart and does not leave it.” *Letters on Yoga

“The Divine is always in the inner heart and does not leave it.” Letters on Yoga

:::   "The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual"s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important.

“The efficacy of prayer is often doubted and prayer itself supposed to be a thing irrational and necessarily superfluous and ineffective. It is true that the universal will executes always its aim and cannot be deflected by egoistic propitiation and entreaty, it is true of the Transcendent who expresses himself in the universal order that being omniscient his larger knowledge must foresee the thing to be done and it does not need direction or stimulation by human thought and that the individual’s desires are not and cannot be in any world-order the true determining factor. But neither is that order or the execution of the universal will altogether effected by mechanical Law, but by powers and forces of which for human life at least human will, aspiration and faith are not among the least important. The Synthesis of Yoga

The force of the Divine is always there in silence as in action, inactive in silence, active In the manifestation.

The gunas affect every part of our natural being. They have indeed their strongest relative hold in the three different members of it, mind, life and body. Tamas, the principle of inertia, is strongest in material nature and in our physical being. The action of this principle is of two kinds, inertia of force and inertia of knowledge. Whatever is predominantly governed by Tamas, tends in its force to a sluggish inaction and immobility or else to a mechanical action which it does not possess, but is possessed by obscure forces which drive it in a mechanical round of energy; equally in its consciousness it turns to an inconscience or enveloped subconscience or to a reluctant, sluggish or in some way mechanical conscious action which does not possess the idea of its own energy, but is guided by an idea which seems external to it or at least concealed from its active awareness. Thus the principle of our body is in its nature inert, subconscient, incapable of anything but a mechanical and habitual self-guidance and action: though it has like everything else a principle of kinesis and a principle of equilibrium of its state and action, an inherent principle of response and a secret consciousness, the greatest portion of its rajasic motions are contributed by the lifepower and all the overt consciousness by the mental being. The principle of rajas has its strongest hold on the vital nature. It is the Life within us that is the strongest kinetic motor power, but the life-power in earthly beings is possessed by the force of desire, th
   refore rajas turns always to action and desire; desire is the strongest human and animal initiator of most kinesis and action, predominant to such an extent that many consider it the father of all action and even the originator of our being. Moreover, rajas finding itself in a world of matter which starts from the principle of inconscience and a mechanical driven inertia, has to work against an immense contrary force; th
   refore its whole action takes on the nature of an effort, a struggle, a besieged and an impeded conflict for possession which is distressed in its every step by a limiting incapacity, disappointment and suffering: even its gains are precarious and limited and marred by the reaction of the effort and an aftertaste of insufficiency and transience. The principle of sattwa has its strongest hold in the mind; not so much in the lower parts of the mind which are dominated by the rajasic life-power, but mostly in the intelligence and the will of the reason. Intelligence, reason, rational will are moved by the nature of their predominant principle towards a constant effort of assimilation, assimilation by knowledge, assimilation by a power of understanding will, a constant effort towards equilibrium, some stability, rule, harmony of the conflicting elements of natural happening and experience. This satisfaction it gets in various ways and in various degrees of acquisition. The attainment of assimilation, equilibrium and harmony brings with it always a relative but more or less intense and satisfying sense of ease, happiness, mastery, security, which is other than the troubled and vehement pleasures insecurely bestowed by the satisfaction of rajasic desire and passion. Light and happiness are the characteristics of the sattwic guna. The whole nature of the embodied living mental being is determined by these three gunas.
   Ref: CWSA Vol. 23-24, Page: 684-685


The hold of inertia always increases when the working of s3dhana comes down into the physical and subconscient. Before that the inertia is overpowered though not eradicated by the

The human body has always been in the habit of answering to whatever forces choose to lay hands on it and illness is the price it pays for its inertia and ignorance. It has to leam to answer to the one Force alone, but that is not easy for it to leam.

The intellectual thought
   refines and sublimates to a r
   refied abstractness; the supramental thought as it rises in its height increases to a greater spiritual concreteness. The thought of the intellect presents itself to us as an abstraction from something seized by the mind sense and is as if supported in a void and subtle air of mind by an intangible force of the intelligence. It has to resort to a use of the mind’s power of image if it wishes to make itself more concretely felt and seen by the soul sense and soul vision. The supramental thought on the contrary presents always the idea as a luminous substance of being, luminous stuff of consciousness taking significative thought form and it th
   refore creates no such sense of a gulf between the idea and the real as we are liable to feel in the mind, but is itself a reality, it is realidea and the body of a reality.
   Ref: CWSA Vol. 23-24, Page: 835


The last stage of this perfection will come when you are com* pletely identified with the Divine Mother and feel yourself to be no longer another and separate being, hstwmeM, sen'ani or worker but truly a child and eternal portion of her conscious- ness 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 or moving come from her and are here. 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.

The minute one stops going forward, one falls back. The moment one is satisfied and no longer aspires, one begins to die. Life is movement, it is effort, it is a march forward, the scaling of a mountain, the climb towards new revelations, towards future realisations. Nothing is more dangerous than wanting to rest. It is in action, in effort, in the march forward that repose must be found, the true repose of complete trust in the divine Grace, of the absence of desires, of victory over egoism. True repose comes from the widening, the universalisation of the consciousness. Become as vast as the world and you will always be at rest. In the thick of action, in the very midst of the battle, the effort, you will know the repose of infinity and eternity.
   Ref: CWM Vol. 09, Page: 66


The Mother: "And this Vibration (which I feel and see) gives the feeling of a fire. That"s probably what the Vedic Rishis translated as the "Flame” – in the human consciousness, in man, in Matter. They always spoke of a "Flame.” It is indeed a vibration with the intensity of a higher fire. Mother"s Agenda 25 March 1964.

The Mother: “And this Vibration (which I feel and see) gives the feeling of a fire. That’s probably what the Vedic Rishis translated as the”Flame”—in the human consciousness, in man, in Matter. They always spoke of a”Flame.” It is indeed a vibration with the intensity of a higher fire. Mother’s Agenda 25 March 1964.

The Mother: “Krishna represents both the universal Godhead and the immanent Godhead, he whom one can meet within one’s being and in all that constitutes the manifested world. And do you want to know why he is always represented as a child? It is because he is in constant progression. To the extent that the world is perfected, his play is also perfected—what was the play of yesterday will no longer be the play of tomorrow; his play will become more and more harmonious, benign and joyful to the extent that the world becomes capable of responding to it and enjoying it with the Divine.” Words of the Mother, MCW Vol. 15.

The Mother or myself send a force. If there is no openness, the force may be thrown back or returned (unless we put a great force which it is not always adwsablc to do) as from an obstruc- tion or resistance ::: if there is some openness, the result may be partial or slow ; if there is the full openness or receptivity, then the result may be immediate. Of course there are things that cannot be removed all at once, being an old part of the nature, but with receptivity these also can be more effectively and rapidly dealt with. Some people are so open that even by writing they get free before the book or letter reaches us.

" The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.” Letters on Yoga

“The natural attitude of the psychic being is to feel itself as the Child, the Son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference.”

“The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.” Letters on Yoga

  "The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” *The Life Divine

“The other parts of our natural composition are not only mutable but perishable; but the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame.” The Life Divine

The personal effort required Is a triple labour of aspiration, rejection and surrender ; an aspiration vigilant, constant, un- ceasing — 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, prefer- ences, habits, constructions, so that the true knowledge may find room in a silent mind, — rejection of the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arro- gance, 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 ShaUi.

The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. The Life Divine

The principle of rajas has its strongest hold on the vital nature. It is the Life within us that is the strongest kinetic motor power, but the life-power in earthly beings is possessed by the force of desire, th
   refore rajas turns always to action and desire; desire is the strongest human and animal initiator of most kinesis and action, predominant to such an extent that many consider it the father of all action and even the originator of our being. Moreover, rajas finding itself in a world of matter which starts from the principle of inconscience and a mechanical driven inertia, has to work against an immense contrary force; th
   refore its whole action takes on the nature of an effort, a struggle, a besieged and an impeded conflict for possession which is distressed in its every step by a limiting incapacity, disappointment and suffering: even its gains are precarious and limited and marred by the reaction of the effort and an aftertaste of insufficiency and transience.
   Ref: CWSA Vol. 23-24, Page: 684-85


The psychic part oS us is something that comes direct from the Divine and is in touch with the Divine. In its origin Jt is the nucleus pregnant with divine possibilities that supports this lower triple ma^estation of mind, life and body. There is this divine element in all living beings, but it stands bidden behind the ordinary cemsdousness, is not at first developed and, even when developed, is not always or often in the front ; it expresses itself so far as the imperfection of the instruments anon’s, by their means and imdcr their limitations. It grows in the cons- ciousness by Godward experience, gaining strength every time there is a Wgher movement in us, and, finally, by the accumu- lation of these deeper and higher movements, there is developed a psychic individuality, — that which we call usually the psychic being, ft is afways tius p^-chic hem? ffcif £f c&e reaf, often the secret cause of man’s turning to the spiritual life and his greatest help in it.

"The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge," says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâd rtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyad astîti vâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita*

“The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge,’ says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâd rtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyad astîti vâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita

“The real source of knowledge is the Lord in the heart; ‘I am seated in the heart of every man and from me is knowledge,’ says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanâdrtasya, guhâyâm. That origin is its sanction; but still the infinite Truth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, nânyadastîtivâdinah. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heartof man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” Essays on the Gita

There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it ; others may feel him always present, outwardly, subtle- physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly — that is also a kind of miian. The

“There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly—that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world—but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone—….” Letters on Yoga

  "There is always the personal and the impersonal side of the Divine and the Truth and it is a mistake to think the impersonal alone to be true or important, for that leads to a void incompleteness in part of the being, while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential.” Letters on Yoga :::   Impersonal"s.

“There is always the personal and the impersonal side of the Divine and the Truth and it is a mistake to think the impersonal alone to be true or important, for that leads to a void incompleteness in part of the being, while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential.” Letters on Yoga

There is an intuWon of Time which is not of the mind and when it plays is always accurate to the very minute and if need be to the very second.

The right attitude is neither to worry always about the sex weakness and be obsessed by its importance so as to be in constant struggle and depression over it, nor to be too careless as to allow it to grow'. It is perhaps the most difficult of all to get rid of entirely ; one has to recogjise quietly its importance and its difficulty nod go quietly and steadily about the control of it.

The Romans regarded Jupiter as the equivalent of the Greek Zeus,[5] and in Latin literature and Roman art, the myths and iconography of Zeus are adapted under the name Iuppiter. In the Greek-influenced tradition, Jupiter was the brother of Neptune and Pluto. Each presided over one of the three realms of the universe: sky, the waters, and the underworld. The Italic Diespiter was also a sky god who manifested himself in the daylight, usually but not always identified with Jupiter.[6] Tinia is usually regarded as his Etruscan counterpart.[7] Wikipedia

“… the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being—‘no bigger in the mass of the body than the thumb of a man’ was the image used by the ancient seers—and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” The Synthesis of Yoga

"The spiritual destiny always stands — it may be delayed or seem to be lost for a time, but it is never abolished.” Letters on Yoga

“The spiritual destiny always stands—it may be delayed or seem to be lost for a time, but it is never abolished.” Letters on Yoga

The subconscient is not the whole foundation of the nature; it is only the lower basis of the Ignorance and affects mostly the lower vital and physical exterior consciousness and these again affect the higher parts of the nature. While it is well to see what it is and how it acts, one must not be too preoccupied with this dark side or this apparent aspect of the instrumental being. One should rather regard it as something not oneself, a mask of false nature imposed on the true being by the Ignorance. The true being is the inner with all its vast possibilities of reaching and expressing the Divine and especially the inmost, the soul, the psychic Purusha which is always in its essence pure, divine, turned to all that is good and true and beautiful. The exterior being has to be taken hold of by the inner being and turned into an instrument no longer of the upsurging of the ignorant subconscient Nature, but of the Divine. It is by remembering always that and opening the nature upwards that the Divine Consciousness can be reached and descend from above into the whole inner and outer existence, mental, vital, physical, the subconscient, the subliminal, all that we overtly or secretly are. This should be the main preoccupation. To dwell solely on the subconscient and the aspect of imperfection creates depression and should be avoided. One has to keep a right balance and stress on the positive side most, recognising the other but only to reject and change it. This and a constant faith and reliance on the Mother are what is needed for the transformation to come. P.S. It is certainly the abrupt and decisive breaking that is the easiest and best way for these things—vital habits.
   Ref: SABCL Vol. 22-23-24, Page: 355


The submind is always supplying associations from the past life or the earth life in general to experiences of the vital or other planes. One has to get rid of these intrusions in order to get at the tore experience.

*The substance of knowledge is the same [in the higher mind and the illumined mind], but the higher mind gives only the substance and form of knowledge in thought and word—in the illumined mind there begins to be a peculiar light and energy and ananda of knowledge which grows as one rises higher in the scale or else as the knowledge comes from a higher and higher source. This light etc. are still rather diluted and diffused in the illumined mind; it becomesmore and more intense, clearly defined, dynamic and effective on the higher planes, so much so as to change always the character and power of the knowledge.
   Ref: CWSA Vol.28, Letters on Yoga-I, Page: 164


The Supermind 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.

"The Supermind 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.” The Supramental Manifestation

“The Supermind 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.” The Supramental Manifestation

  "The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” *The Life Divine

“The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: the ego is the lynch-pin invented to hold together the motion of our wheel of nature. The necessity of centralisation around the ego continues until there is no longer need of any such device or contrivance because there has emerged the true self, the spiritual being, which is at once wheel and motion and that which holds all together, the centre and the circumference.” The Life Divine

"The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: . . . . ” The Life Divine*

“The surface mental individuality is, in consequence, always ego-centric; even its altruism is an enlargement of its ego: …” The Life Divine

The surrender of the vital is always difficult because of the unwillingness of the forces of the universal vital Ignorance.

“The true soul secret in us,—subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil,—this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine

the vital nature’s desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hosti- lity 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.

they ::: obj. --> The plural of he, she, or it. They is never used adjectively, but always as a pronoun proper, and sometimes refers to persons without an antecedent expressed.

::: "This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul"s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I'' of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI"" of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I'' of this moment, theI"" of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine

“This conception of the Person and Personality, if accepted, must modify at the same time our current ideas about the immortality of the soul; for, normally, when we insist on the soul’s undying existence, what is meant is the survival after death of a definite unchanging personality which was and will always remain the same throughout eternity. It is the very imperfect superficial I’’ of the moment, evidently regarded by Nature as a temporary form and not worth preservation, for which we demand this stupendous right to survival and immortality. But the demand is extravagant and cannot be conceded; theI’’ of the moment can only merit survival if it consents to change, to be no longer itself but something else, greater, better, more luminous in knowledge, more moulded in the image of the eternal inner beauty, more and more progressive towards the divinity of the secret Spirit. It is that secret Spirit or divinity of Self in us which is imperishable, because it is unborn and eternal. The psychic entity within, its representative, the spiritual individual in us, is the Person that we are; but the I’’ of this moment, theI’’ of this life is only a formation, a temporary personality of this inner Person: it is one step of the many steps of our evolutionary change, and it serves its true purpose only when we pass beyond it to a farther step leading nearer to a higher degree of consciousness and being. It is the inner Person that survives death, even as it pre-exists before birth; for this constant survival is a rendering of the eternity of our timeless Spirit into the terms of Time.” The Life Divine

“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 in 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.” The Synthesis of Yoga

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 per- ception, from intuition to intuition, from illumination to utter end 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 troth and light. As its know- ledge 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

This tendency to irrational sadness and despondency and these imaginations, fears and perverse reasonings — always repeating, if you will take careful notice, the same movements, ideas and feelings and even the same language and phrases like a machine

Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence— to give it an inadequate name—the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
   Ref: CWSA Vol. 23-24, Page: 785-86


Thoughts, ideas, etc. are always wandering about (in thought- waves or otherwise), seeking a mind that may embody them.

thy ::: pron. --> Of thee, or belonging to thee; the more common form of thine, possessive case of thou; -- used always attributively, and chiefly in the solemn or grave style, and in poetry. Thine is used in the predicate; as, the knife is thine. See Thine.

"Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.” The Synthesis of Yoga

TIME. ::: Time represents itself to human cfTon as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul.

To arrive at this condition the important thing is a persistent aspiration, call and self-offering and a will to reject all in oneself or around that stands in the way. Difficulties there will always be at the beginning and for as long a time as is necessary for the change ; but they are bound to disappear if they are met by a settled faith, will and patience.

To be always observing faults and wrong mo>’ements brings depression and discourages faith. Turn your eyes more to the incoming light and less to any immediate darkness.

::: "To be free from all preference and receive joyfully whatever comes from the Divine Will is not possible at first for any human being. What one should have at first is the constant idea that what the Divine wills is always for the best even when the mind does not see how it is so, . . . .” Letters on Yoga*

“To be free from all preference and receive joyfully whatever comes from the Divine Will is not possible at first for any human being. What one should have at first is the constant idea that what the Divine wills is always for the best even when the mind does not see how it is so, …” Letters on Yoga

To discuss with otiiers, especially when they are in a bad state, is always a mistake. It is very easy for the disturbance in them to fall upon you while you speak even without your noticing it ; it is afterwards that you feel it.

To wait through life armoured against all fear, peril and disaster, only two things are needed, two that go always together

tower ::: n. --> A mass of building standing alone and insulated, usually higher than its diameter, but when of great size not always of that proportion.
A projection from a line of wall, as a fortification, for purposes of defense, as a flanker, either or the same height as the curtain wall or higher.
A structure appended to a larger edifice for a special purpose, as for a belfry, and then usually high in proportion to its


transcendent ::: Sri Aurobindo: "A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence — and there too is the absolute Power, Truth, Bliss of the Eternal — of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth — a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” *The Synthesis of Yoga

"The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga

"We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her — the supramental Purushottama of whom the Gods are Powers and Personalities.” Letters on Yoga
**Transcendent"s.**


Transformation of the nature always takes time and cannot be done at one stroke, in a moment. One may become aware of a rapid change in this or that detail of the transformation, but even this is the rapid result of a long working.

transformation ::: Sri Aurobindo: "Transformation means that the higher consciousness or nature is brought down into the mind, vital and body and takes the place of the lower. There is a higher consciousness of the true self, which is spiritual, but it is above; if one rises above into it, then one is free as long as one remains there, but if one comes down into or uses mind, vital or body — and if one keeps any connection with life, one has to do so, either to come down and act from the ordinary consciousness or else to be in the self but use mind, life and body, then the imperfections of these instruments have to be faced and mended — they can only be mended by transformation.” *Letters on Yoga

  "‘Transformation" is a word that I have brought in myself (like ‘supermind") to express certain spiritual concepts and spiritual facts of the integral yoga. People are now taking them up and using them in senses which have nothing to do with the significance which I put into them. Purification of the nature by the ‘influence" of the Spirit is not what I mean by transformation; purification is only part of a psychic change or a psycho-spiritual change — the word besides has many senses and is very often given a moral or ethical meaning which is foreign to my purpose.” *Letters on Yoga

"It is indeed as a result of our evolution that we arrive at the possibility of this transformation. As Nature has evolved beyond Matter and manifested Life, beyond Life and manifested Mind, so she must evolve beyond Mind and manifest a consciousness and power of our existence free from the imperfection and limitation of our mental existence, a supramental or truth-consciousness and able to develop the power and perfection of the spirit. Here a slow and tardy change need no longer be the law or manner of our evolution; it will be only so to a greater or less extent so long as a mental ignorance clings and hampers our ascent; but once we have grown into the truth-consciousness its power of spiritual truth of being will determine all. Into that truth we shall be freed and it will transform mind and life and body. Light and bliss and beauty and a perfection of the spontaneous right action of all the being are there as native powers of the supramental truth-consciousness and these will in their very nature transform mind and life and body even here upon earth into a manifestation of the truth-conscious spirit. The obscurations of earth will not prevail against the supramental truth-consciousness, for even into the earth it can bring enough of the omniscient light and omnipotent force of the spirit conquer. All may not open to the fullness of its light and power, but whatever does open must that extent undergo the change. That will be the principle of transformation.” The Supramental Manifestation

The Mother: "Transformation. The change by which all the elements and all the movements of the being become ready to manifest the supramental Truth.”

"One thing you must know and never forget: in the work of transformation all that is true and sincere will always be kept; only what is false and insincere will disappear.” Words of the Mother, MCW Vol. 15.


travail ::: Jhumur: “Travail is always associated with the labour of new birth. It is not just work but working out to give birth to something new.”

Truth-consciousness, but this truth is something beyond mind and tliis consciousness is far above the highest mind-conscious- ness. For truth of mind is always relative, uncertain "and partial, but this greater Truth is peremptory and whole. Truth of mind is a representation, always an inadequate, most often a misleading representation, and even when roost accurate, only a reflection,

Truth’s shadow and not its body. Mind does not Jive in Truth or only seeks after it and grasps at best some threads from its robe ; the Supermiod lives in Truth and its native substance, form and expression ; it has not to seek after It, but possesses it always automatically and is what it possesses. This is very heart of the difference.

uniform ::: a. --> Having always the same form, manner, or degree; not varying or variable; unchanging; consistent; equable; homogenous; as, the dress of the Asiatics has been uniform from early ages; the temperature is uniform; a stratum of uniform clay.
Of the same form with others; agreeing with each other; conforming to one rule or mode; consonant.
A dress of a particular style or fashion worn by persons in the same service or order by means of which they have a distinctive


Universal love is always universal ; psychic love can indivi- dualise itself.

univocal ::: a. --> Having one meaning only; -- contrasted with equivocal.
Having unison of sound, as the octave in music. See Unison, n., 2. ::: n. --> Having always the same drift or tenor; uniform; certain; regular.


unknown ::: “The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity.” The Life Divine

vertebrata ::: n. pl. --> One of the grand divisions of the animal kingdom, comprising all animals that have a backbone composed of bony or cartilaginous vertebrae, together with Amphioxus in which the backbone is represented by a simple undivided notochord. The Vertebrata always have a dorsal, or neural, cavity above the notochord or backbone, and a ventral, or visceral, cavity below it. The subdivisions or classes of Vertebrata are Mammalia, Aves, Reptilia, Amphibia, Pisces, Marsipobranchia, and Leptocardia.

vishnu ::: 1. (In later Hinduism) "The Preserver.” The second member of the Trimurti, along with Brahma the Creator and Shiva the Destroyer. 2. (In popular Hinduism) a deity believed to have descended from heaven to earth in several incarnations, or avatars, varying in number from nine to twenty-two, but always including animals. His most important human incarnation is the Krishna of the Bhagavad-Gita. 3. "The Pervader,” one of a half-dozen solar deities in the Rig-Veda, daily traversing the sky in three strides, morning, afternoon, and night.

Vital interchange i ^Vhen one is \viih another for sometime talking etc., there is always some vita! interchange, unless one rcj'ects what comes from die others Instinctively or deliberately.

warrantable ::: a. --> Authorized by commission, precept, or right; justifiable; defensible; as, the seizure of a thief is always warrantable by law and justice; falsehood is never warrantable.

"We see that the Absolute, the Self, the Divine, the Spirit, the Being is One; the Transcendental is one, the Cosmic is one: but we see also that beings are many and each has a self, a spirit, a like yet different nature. And since the spirit and essence of things is one, we are obliged to admit that all these many must be that One, and it follows that the One is or has become many; but how can the limited or relative be the Absolute and how can man or beast or bird be the Divine Being? But in erecting this apparent contradiction the mind makes a double error. It is thinking in the terms of the mathematical finite unit which is sole in limitation, the one which is less than two and can become two only by division and fragmentation or by addition and multiplication; but this is an infinite Oneness, it is the essential and infinite Oneness which can contain the hundred and the thousand and the million and billion and trillion. Whatever astronomic or more than astronomic figures you heap and multiply, they cannot overpass or exceed that Oneness; for, in the language of the Upanishad, it moves not, yet is always far in front when you would pursue and seize it. It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.” The Life Divine

“We see that the Absolute, the Self, the Divine, the Spirit, the Being is One; the Transcendental is one, the Cosmic is one: but we see also that beings are many and each has a self, a spirit, a like yet different nature. And since the spirit and essence of things is one, we are obliged to admit that all these many must be that One, and it follows that the One is or has become many; but how can the limited or relative be the Absolute and how can man or beast or bird be the Divine Being? But in erecting this apparent contradiction the mind makes a double error. It is thinking in the terms of the mathematical finite unit which is sole in limitation, the one which is less than two and can become two only by division and fragmentation or by addition and multiplication; but this is an infinite Oneness, it is the essential and infinite Oneness which can contain the hundred and the thousand and the million and billion and trillion. Whatever astronomic or more than astronomic figures you heap and multiply, they cannot overpass or exceed that Oneness; for, in the language of the Upanishad, it moves not, yet is always far in front when you would pursue and seize it. It can be said of it that it would not be the infinite Oneness if it were not capable of an infinite multiplicity; but that does not mean that the One is plural or can be limited or described as the sum of the Many: on the contrary, it can be the infinite Many because it exceeds all limitation or description by multiplicity and exceeds at the same time all limitation by finite conceptual oneness.” The Life Divine

“We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

:::   "What do you call meditation? Shutting the eyes and concentrating? It is only one method for calling down the true consciousness. To join with the true consciousness or feel its descent is the only thing important and if it comes without the orthodox method, as it always did with me, so much the better. Meditation is only a means or device, the true movement is when even walking, working or speaking one is still in sadhana.” *Letters on Yoga

“What do you call meditation? Shutting the eyes and concentrating? It is only one method for calling down the true consciousness. To join with the true consciousness or feel its descent is the only thing important and if it comes without the orthodox method, as it always did with me, so much the better. Meditation is only a means or device, the true movement is when even walking, working or speaking one is still in sadhana.” Letters on Yoga

Wheel ::: “The Infinite pauses always in the finite; the finite arrives always in the Infinite. This is the wheel that circles forever through Time and Eternity.” Essays Divine and Human

When there is some lowering or dlroinulion of the conscious- ness or some impairing of it at one place or another, the Adver- sary— or the CcMor — who is always on the watch presses with all his might wherever there is a weak point lying covered from your own view and suddenly a wrong movement leaps up with unexpected force.

When there is something in the nature that has to be got over, it is always drawing on itself incidents that put it to the test till the sadhaka has overcome and is free. At least it is a thing that often happens especially if the person is making a sincere effort to overcome. One docs not always know whether it is the hostiles who are trying to break the resolution or putting it to the test (for they claim the right to do it) or whether it is, let us say, the gods who are doing it so as to press and hasten the progress or insisting on the surety and thoroughness of the change aspired after. Perhaps it helps most when' one can take it from the latter standpoint.

who ::: object. --> Originally, an interrogative pronoun, later, a relative pronoun also; -- used always substantively, and either as singular or plural. See the Note under What, pron., 1. As interrogative pronouns, who and whom ask the question: What or which person or persons? Who and whom, as relative pronouns (in the sense of that), are properly used of persons (corresponding to which, as applied to things), but are sometimes, less properly and now rarely, used of animals, plants, etc. Who and whom, as compound relatives, are also used especially of

Will, there are many tangfed knots that have to be loosened and cannot be cut abruptly asunder. The Asura and Rakshasa hold this evolving earthly nature and have to be met and conquered on their own terms in their own long-conquered fief and pro- vince ; the human in us has to be led and prepared to transcend its limits and is too weak and obscure to be lifted up suddenly to a form far beyond it. The Divine Consciousness and Force are there and do at each moment the thing that is needed in the conditions of the labour, take always the step that fs decreed and shape In the midst of imperfection the perfection that is to come. But only when the supermiod has descended in you can she deal directly as the supramental Shakti with supramental natures. If you follow your mind, it will not recognise the hiother even when she is manifest before you. Follow your soul and not your mind, your soul that answers to the Truth, not your mind that leaps at appearances ; trust the Divine Power and she will free the godlike elements in you and shape all into an expression of Divine Nature.

"World is a becoming which seeks always to express in motion of Time and Space, by progression in mind, life and body what is beyond all becoming, beyond Time and Space, beyond mind, life and body.” The Upanishads

“World is a becoming which seeks always to express in motion of Time and Space, by progression in mind, life and body what is beyond all becoming, beyond Time and Space, beyond mind, life and body.” The Upanishads

Yoga has always its difficulties, whatever yoga it be. More- over, it acts in a different way on different seekers. Some have to overcome the difficulties of their nature first before they get any experiences to speak of, others get a splendid beginning and all the difficulties afterwards, others go on for a long time having alternate risings to the top of the wave and then a descent into the gulfs and so on till the difficulty is worked out, others have a smooth path which does not mean that they have no diffi- culties — they have plenty, but they do not care a straw for them, because they feel that the Divine will help them to the goal or that he is with them even when they do not feel him

You must always try to keep the quietude, never allow dep- ressing or dbturbing thoughts or feelings to enter you or take hold of your mind or your speech. And if the mind keeps its quietude and receptivity to higher forces only, it can then easily pass on that quietude and receptivity to the body consciousness and even to the material cells of the body.



QUOTES [974 / 974 - 1500 / 121920]


KEYS (10k)

  208 Sri Aurobindo
  167 The Mother
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   10 Swami Vivekananda
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   1 the last color to stand out was yellow because it is the most vivid of colors. That's why you have the Yellow Cab Company in the United States. At first they thought of making the cars scarlet. Then somebody found out that at night or when there was a fog that yellow stood out in a more vivid way than scarlet. So you have yellow cabs because anybody can pick them out. Now when I began to lose my eyesight
   1 THE GOSPEL OF THE HOLY MOTHER
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   1 Sutra in 42 Articles
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   1 Sri Ramakrishna
   1 Sri Nisargadatta Maharaj
   1 SriAurobindo
   1 Spock
   1 Soren Kierkegaard
   1 Sophocles
   1 Sogyal Rinpoche
   1 Simone Weil
   1 Seraphim of Sarov
   1 Seneca
   1 Satprem
   1 Sam Van Schaik
   1 Samuel Becket
   1 Samael Aun Weor
   1 Saint Therese of Lisieux
   1 Saint Thérèse de Lisieux
   1 Saint Teresa of Ávila
   1 Saint Leo the Great
   1 Saint John Bosco
   1 Saint Ignatius of Loyola
   1 Saint Cyprian of Carthage
   1 Saint Alphonsus Liguori
   1 Robert Fulghum
   1 Robert Frost
   1 Robert Burton
   1 Rob Bell
   1 R.M. Drake
   1 Richard P Feynman
   1 Rene Descartes
   1 Red Skelton
   1 Ray Bradbury
   1 Ramayana
   1 Ramakrishss
   1 Rainer Maria Rilke
   1 Rabia al-Adawiyya
   1 Pythagoras; "Golden Verses". 5-6
   1 Prayer to Tara
   1 Plutarch
   1 Plato
   1 Phaedrus
   1 Peter J Carroll
   1 Paulo Coelho
   1 Patrul Rinpoche
   1 Pasteur
   1 Pascal
   1 Paramahansa Yogananda
   1 Padmasambhava
   1 Owen Barfield 'The Harp & the Camera'
   1 Our Lady Marie Martel (1872-1913) / APPARITIONS OF TILLY (1896 - c. early 1900s)
   1 Note that Ezekiel
   1 Norbert Wiener
   1 Nolini Kanta Gupta
   1 Nikola Tesla
   1 Nicholas of Cusa
   1 Nelson Mandela
   1 Neil Gaiman
   1 Nathaniel Hawthorne
   1 Nandita Chatterjee
   1 Nagarjuna
   1 Nadabindu-Upanishad
   1 Muso Soseki
   1 Mundaka Upanishad III. 1-5
   1 Mother Mirra
   1 MOTHER MIRA
   1 Miyamoto Musashi
   1 Minnie Aumonier
   1 Ming-Dao Deng
   1 Michelet
   1 Metta Sutta
   1 Melessus
   1 Meister
   1 Mehmet Murat ildan
   1 maybe there are just friends
   1 MASTER: " Discrimination between the Real and the unreal. one should always discriminate to the effect that God alone is real and the world unreal. And one should pray with sincere longing."
   1 Martin Cruz Smith
   1 Marshall McLuhan
   1 Mark Nepo
   1 Marilyn Monroe
   1 Margaret Atwood
   1 Marcos Aurelius
   1 Manly P Hall
   1 M Alan Kazlev
   1 Luther Burbank
   1 Ludwig Wittgenstein
   1 Lori Deschene
   1 Longchenpa
   1 Livy
   1 Li-ki
   1 Lewis Carroll
   1 Leonard Cohen
   1 Laws of Manu
   1 Laws of Mann
   1 Lao-Tse
   1 Khwaja Moinuddin Chishti
   1 Ken Wilber
   1 Karl Wilhelm Friedrich Schlegel
   1 Karen Blixen
   1 Josephine Baker
   1 Joseph Brodsky
   1 Jordan Peterson
   1 Jonathan Nolan & Lisa Joy
   1 John Lennon
   1 Johann Wolfgang von Goethe
   1 Joe DiMaggio
   1 Jeffrey J Kripal
   1 JB to dad
   1 JB
   1 James Lecesne
   1 James Clerk Maxwell
   1 James Austin
   1 Jalaluddin Rumi
   1 it is not as though I had invented it with my mind
   1 Israel Regardie
   1 Irvin D Yalom
   1 Ikkyu
   1 Idries Shah
   1 id
   1 Huang Po
   1 H. P. Lovecraft
   1 H P Lovecraft
   1 Honore de Balzac
   1 Hermes
   1 Hermann Hesse
   1 Heraclitus
   1 Henry David Thoreau
   1 Henri Bergson
   1 Helen Keller
   1 Gustave Le Bon
   1 Guru Rinpoche
   1 Gujduvani
   1 Gregory Bateson
   1 Giordano Bruno
   1 George Sand
   1 George MacDonald
   1 George Grant
   1 Fyodor Dostoevsky
   1 F Scott Fitzgerald
   1 Franklin
   1 Flannery O'Connor
   1 Fernando Pessoa
   1 Ernst Jünger
   1 Ernest Hemingway
   1 Epictetus
   1 Emerson
   1 e. e. cummings
   1 Edwin Louis Cole
   1 Dzongsar Khyentse Rinpoche
   1 Dzogchen Rinpoche
   1 Dr. Seuss
   1 Dr Alok Pandey
   1 Diane Von Furstenberg
   1 Dhammapada
   1 David Bowie
   1 Dante
   1 Dalai Lama
   1 Cyril of Jerusalem
   1 collab summer & fall 2011
   1 Clement of Alexandria
   1 Chinese Proverb
   1 Chi-King
   1 Charlotte Brontë
   1 Charles Williams
   1 Charles F Haanel
   1 Charles Eisenstein
   1 Carl Rogers
   1 (Camera with flash: Chair of the Bishop of Rome
   1 Buddhist Texts
   1 Buckminster Fuller
   1 Bruce Lee
   1 Book of Golden Precepts
   1 Blaise Pascal
   1 Bhagavata Purana
   1 Ben Hecht
   1 Bauvard
   1 Baruch Spinoza
   1 awful beyond all
   1 Attar of Nishapur
   1 Athanasius
   1 Arthur Lovejoy
   1 Arthur C Clarke
   1 A. N. Whitehead
   1 Anthony Robbins
   1 Anthony J. D'Angelo
   1 Annamalai Swami
   1 Angelus Silesius I.15
   1 Anaïs Nin
   1 Amos Tversky
   1 Allen Ginsberg
   1 Albert Einstein
   1 Walt Whitman
   1 Plato
   1 Leonardo da Vinci
   1 Lao Tzu
   1 Jorge Luis Borges
   1 Johann Wolfgang von Goethe
   1 Jalaluddin Rumi
   1 Heraclitus
   1 Epictetus
   1 Bodhidharma
   1 Aristotle
   1 Abu Hamid al-Ghazali
   1

NEW FULL DB (2.4M)

   14 John Green
   13 Anonymous
   10 Stephen King
   10 Sophocles
   7 Paulo Coelho
   7 J K Rowling
   7 Cassandra Clare
   6 Sri Ramana Maharshi
   6 Sarah Dessen
   5 Swami Vivekananda
   5 Suzanne Collins
   5 Rumi
   5 Rick Riordan
   5 Oscar Wilde
   5 Norman Vincent Peale
   5 Neil Gaiman
   5 Mason Cooley
   5 Jane Austen
   5 C S Lewis
   4 Stephenie Meyer

1:An honest man is always a child.
   ~ Socrates,
2:is not always that of the soul. ~ George Sand,
3:Who you are is always right." ~ Ming-Dao Deng,
4:Presence is always very close. ~ Robert Burton,
5:Called or not, God is always there. ~ Carl Jung,
6:The Light it's there. It's always been there. ~ ?,
7:One can always reason with reason. ~ Henri Bergson,
8:Whether I live or die, I am always ~ Sri Aurobindo,
9:Always desire to learn something useful. ~ Sophocles,
10:Remember yourself always and everywhere. ~ Gurdjieff,
11:The best way out is always through.
   ~ Robert Frost,
12:Always be able to kill your students ~ Masaaki Hatsumi,
13:Better a tooth out than always aching.
   ~ Thomas Fuller,
14:The most important hour is always the present. ~ Meister,
15:Always do what you are afraid to do. ~ Ralph Waldo Emerson,
16:Fanaticism is always a sign of repressed doubt. ~ Carl Jung,
17:What's meant to be will always find a way. ~ Trisha Yearwood,
18:Fear always represents objects in their worst light.
   ~ Livy,
19:It always seems impossible until it's done." ~ Nelson Mandela,
20:Reality is not always probable, or likely. ~ Jorge Luis Borge,
21:Always place a definite purpose before thee. ~ Thomas A Kempis,
22:Ideology always paves the way toward atrocity. ~ Terence McKenna,
23:Ideology always paves the way toward atrocity." ~ Terence McKenna,
24:Time is a circus, always packing up and moving away." ~ Ben Hecht,
25:Winter always turns into spring. ~ Nichiren,
26:We are always entering Paradise but only for a moment. ~ W.H. Auden,
27:The man who knows how will always have a job.
   ~ Ralph Waldo Emerson,
28:Where there is great love, there are always miracles." ~ Willa Cather,
29:All are seeing God always. But they do not know. ~ Sri Ramana Maharshi,
30:The right people will always find you at the right time." ~ R.M. Drake,
31:Always forgive your enemies; nothing annoys them so much. ~ Oscar Wilde,
32:Grace always is. ~ Sri Ramana Maharshi,
33:We must always be disturbed by the truth. ~ Dogen Zenji,
34:Whenever people agree with me I always feel I must be wrong.
   ~ Oscar Wilde,
35:You are always Bliss. ~ Sri Ramana Maharshi,
36:Grant me the sight Lord that I may see Thee who hast been with me always. ~ JB,
37:Grace is always present. ~ Sri Ramana Maharshi,
38:He who knows that enough is enough will always have enough. ~ Tao Te Ching, ch.46,
39:That which is, always is. ~ Sri Ramana Maharshi,
40:I have always imagined that Paradise will be a kind of library. ~ Jorge Luis Borge,
41:The problem with closed minded people is their mouth is always open." ~ Zig Ziglar,
42:It always remains One only. ~ Sri Ramana Maharshi,
43:No matter how thin you slice it, there will always be two sides.
   ~ Baruch Spinoza,
44:we will
always be
disturbed by the truth ~ Dogen Zenji,
45:Guru's grace is always there. ~ Sri Ramana Maharshi,
46:The personal life deeply lived always expands into truths beyond itself." ~ Anais Nin,
47:The root of dissatisfaction: always looking for the next thing.
   ~ Dzogchen Rinpoche,
48:Never underestimate your potential. Buddha nature is always there. ~ Chamtrul Rinpoche,
49:I always think that the best way to know God is to love many things. ~ Vincent van Gogh,
50:People come and go all the time; the world has always been in movement. ~ V. S. Naipaul,
51:A man walking is never in balance, but always correcting for imbalance." ~ Gregory Bateson,
52:God never ends anything on a negative; God always ends on a positive.
   ~ Edwin Louis Cole,
53:If you do what you've always done, you'll get what you've always gotten. ~ Anthony Robbins,
54:Work is not always required. There is such a thing as sacred idleness." ~ George MacDonald,
55:Let nothing hinder thee from praying always ... ~ Anonymous, The Bible, Ecclesiastes, 18:22,
56:What comes will also go. What always is will alone remain. ~ Sri Ramana Maharshi
57:You are where you have always been. ~ Sri Ramana Maharshi,
58:A man is always devoted to something more tangible than a woman - the idea of her. ~ Bauvard,
59:The brave are always moral. ~ Swami Vivekananda, (C.W. V. 3),
60:You're always with yourself, so you might as well enjoy the company." ~ Diane Von Furstenberg,
61:If you have devotion, the Buddha is always right in front of you. ~ Dzongsar Khyentse Rinpoche,
62:Never bend your head. Always hold it high. Look the world straight in the eye.
   ~ Helen Keller,
63:Do not torment your spirit.
Say the truth, always the truth. ~ Saint Padre Pio of Pietrelcina,
64:Always tell only the truth, and all the truth, and do so promptly right now. ~ Buckminster Fuller,
65:A person always doing his or her best becomes a natural leader - just by example." ~ Joe DiMaggio,
66:Great dreamers' dreams are never fulfilled, they are always transcended. ~ Alfred North Whitehead
67:Great spirits have always encountered violent opposition from mediocre minds... ~ Albert Einstein,
68:Talented people almost always know full well the excellence that is in them." ~ Charlotte Brontë,
69:The righteous man is always active. ~ Chi-King, the Eternal Wisdom
70:The truth is not always beautiful, nor beautiful words the truth." ~ Lao Tzu,
71:If your mind is empty, it is always ready for anything; it is open to everything." ~ Shunryu Suzuki,
72:The genuine priest always feels something higher than compassion. ~ Karl Wilhelm Friedrich Schlegel,
73:Wherever you go, no matter what the weather, always bring your own sunshine." ~ Anthony J. D'Angelo,
74:A goal is not always meant to be reached, it often serves simply as something to aim at. ~ Bruce Lee,
75:Every living being longs always to be happy. ~ Sri Ramana Maharshi,
76:Thoughts are the shadows of our feelings - always darker, emptier and simpler. ~ Friedrich Nietzsche,
77:When the world wearies, and society ceases to satisfy, there is always the Garden. ~ Minnie Aumonier,
78:Self is here and now and you are that always. ~ Sri Ramana Maharshi,
79:Let the Lord of Truth be always with you. ~ The Mother, Words Of The Mother II,
80:The great thing about being a writer is that you are always re-creating yourself.
   ~ Martin Cruz Smith,
81:There is always some madness in love. But there is always some reason in madness. ~ Friedrich Nietzsche,
82:However difficult life may seem, there is always something you can do and succeed at." ~ Stephen Hawking,
83:Life always waits for some crisis to occur before revealing itself at its most brilliant." ~ Paulo Coelho,
84:Rarely affirm, seldom deny, always distinguish. ~ Saint Thomas Aquinas,
85:Speak always the truth and cultivate harmony- ~ Li-ki, the Eternal Wisdom
86:The Self is here and now and you are that always. ~ Sri Ramana Maharshi,
87:We are always the Self. Only, we don't realize it. ~ Sri Ramana Maharshi,
88:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi,
89:That which is was always and always will be. ~ Melessus, the Eternal Wisdom
90:You are always that Self and nothing but that Self. ~ Sri Ramana Maharshi,
91:Closeness to the Divine will always grow with the growth of consciousness, equanimity and love. ~ The Mother,
92:Never make a mistake.
   Never lose your temper.
   Always understand.
   ~ The Mother,
93:Brothers, my peace is in my aloneness.
My Beloved is alone with me there, always. ~ Rabia al-Adawiyya,
94:If it were Hegel, I might suspect it means nothing. But Goethe means something, always. ~ Robert Anton Wilson,
95:Be pure, be simple and hold always a just mean. ~ Chu-King, the Eternal Wisdom
96:There is always some madness in love. But there is always, also, some method in madness. ~ Friedrich Nietzsche,
97:The things we truly love stay with us always, locked in our hearts as long as life remains." ~ Josephine Baker,
98:Whenever you give your wife advice, always begin by telling her how much you love her. ~ Saint John Chrysostom,
99:A truth can walk naked, but a lie always needs to be dressed.
   ~ Jalaluddin Rumi,
100:You are always in the Self and there is no reaching it. ~ Sri Ramana Maharshi,
101:I’m always amazed that people take what I say seriously. I don’t even take what I am seriously. ~ David Bowie
102:Since the object of our love is infinite, we can always love more and more perfectly. ~ Saint Ignatius of Loyola,
103:The road to the Divine: always long, often dry in appearance, but always abundant in its results. ~ Mother Mirra,
104:I never travel without my diary. One should always have something sensational to read in the train. ~ Oscar Wilde,
105:You will always be fond of me. I represent to you all the sins you never had the courage to commit. ~ Oscar Wilde,
106:In a real dark night of the soul, it is always three o'clock in the morning, day after day.
   ~ F Scott Fitzgerald,
107:... Love the Divine alone and the Divine will always be with you. ~ The Mother, WOTM2, 1:1
108:Time and space are within us. You are always in your Self. ~ Sri Ramana Maharshi,
109:What comes will also go. What always is will alone remain. ~ Sri Ramana Maharshi,
110:Always perform your duties unattached, with your mind fixed on God. ~ Sri Ramakrishna,
111:When we set our course for God, He will always be there to direct our path
   ~ Anonymous, The Bible, Proverbs, 16:9,
112:Life always seeks immortality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life,
113:The Self being always self evident will shine forth of itself. ~ Sri Ramana Maharshi,
114:The Self is always there. It is you. There is nothing but you. ~ Sri Ramana Maharshi,
115:Although avatars have taken bodies, they are always in a state of yoga. ~ Sri Ramakrishna,
116:A man does not always choose what his guardian angel intends. ~ Saint Thomas Aquinas,
117:An optimist may see a light where there is none, but why must the pessimist always run to blow it out? ~ Rene Descartes,
118:When weak or injured always continue training as you should always be able to adapt in any condition. ~ Masaaki Hatsumi,
119:He was always smoothing and polishing himself, and in the end he became blunt before he was sharp. ~ Georg C Lichtenberg,
120:In heaven their angels do always behold the face of my Father which is in heaven. ~ Anonymous, The Bible, Matthew, 18, 10
121:Keep your face always toward the sunshine - and shadows will fall behind you." ~ Walt Whitman,
122:To love long, unweariedly, always makes t-lie weak strong ~ Michelet, the Eternal Wisdom
123:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi, [T5],
124:In the garden of literature, the highest and the most charismatic flowers are always the quotations. ~ Mehmet Murat ildan,
125:something in us
always wants to
cry out
~ Ikkyu, @BashoSociety
126:All that exists in the world, has always existed. ~ Antoine the Healer, the Eternal Wisdom
127:Always higher must I mount, higher must I see. ~ Angelus Silesius I.15, the Eternal Wisdom
128:The heavenly Father is always willing to content you in everything that is for your good. ~ Saint Padre Pio of Pietrelcina,
129:Always give a word or sign of salute when meeting or passing a friend, or even a stranger, if in a lonely place. ~ Tecumseh,
130:What might have been and what has been Point to one end, which is always present. ~ TS Eliot, 'Burnt Norton,' Five Quartets,
131:With thorns in the inner world there will always be roses in the outer world, in law-able compensation." ~ George Gurdjieff,
132:Guru's grace is always there. It is really inside you in your Heart. ~ Sri Ramana Maharshi,
133:Learn to distinguish what should be done and what not; The clever soul will always select his opportunity. ~ Nagarjuna, [T5],
134:Steady efforts always bring great results. With my blessings
   ~ The Mother, Words Of The Mother II,
135:The hand of an artisan is always pure when it is at work. ~ Laws of Mann, the Eternal Wisdom
136:Be always faithful to your faith and you will feel no sorrow.
   ~ The Mother, Words Of The Mother II,
137:But please remember: this is only a work of fiction. The truth, as always, will be far stranger.
   ~ Arthur C Clarke,
138:Pain and suffering are always inevitable for a large intelligence and a deep heart. ~ Fyodor Dostoevsky, Crime and Punishment,
139:There is always purpose in being, but not always being in purpose." ~ Mark Nepo, (b. 1951). "The Book of Awakening,", (2011).,
140:The Self is here and now and you are that always. ~ Sri Ramana Maharshi, Day by Day, 3-7-46,
141:And always the shadow of nameless fear hung about the sealed trap-doors and the dark, windowless elder towers. ~ H P Lovecraft,
142:Asia has always initiated, Europe completed. ~ Sri Aurobindo, Bande Mataram - II, The Asiatic Role,
143:I have always imagined that Paradise as a kind of library.
   ~ Jorge Luis Borges, Seven Nights,
144:It is a thin ego that Avatars possess. Through this ego God is always visible. ~ Sri Ramakrishna,
145:The Self is always Itself, and there is no such thing as realizing It. ~ Sri Ramana Maharshi,
146:When the past is always with you, it may as well be present; and if it is present, it will be future as well. ~ William Gibson,
147:Ignorance is also most always on the point of doing evil. ~ Chinese Proverb, the Eternal Wisdom
148:It is a thin ego that Avatars possess. Through this ego, God is always visible. ~ Sri Ramakrishna,
149:Let us always be terrified of mortal sin and never stop walking on the road of holy eternity." ~ Saint Padre Pio of Pietrelcina,
150:Put always in the first rank uprightness of heart and fidelity. ~ Confucius, the Eternal Wisdom
151:There is no greater courage than to be always truthful
   ~ The Mother, Words Of The Mother II, Courage.,
152:Always live under the eyes of the Good Shepherd and you will be immune to contaminated pastures. ~ Saint Padre Pio of Pietrelcina,
153:As you are not able to do spiritual practices always, you should do work, looking upon it as the Master's work. ~ Sri Sarada Devi,
154:In conclusion, there is no conclusion. Things will go on as they always have, getting weirder all the time. ~ Robert Anton Wilson,
155:Unless one always speaks the truth, one cannot find God who is the soul of truth. ~ Sri Ramakrishna,
156:After I had rested my wearied body for a little, I took my way over the steep slope, keeping always my lower foot firmest. ~ Dante,
157:For primitive egoism, however, the standing rule is that it is never 'I' who must change, but always the other fellow. ~ Carl Jung,
158:They always speak of the rights of love but love's only right is the right of self giving.
   ~ The Mother,
159:Flowers always make people better, happier, and more helpful; they are sunshine, food, and medicine for the soul." ~ Luther Burbank,
160:May Jesus always reign supreme in his heart and make him more and more worthy of his divine gifts. ~ Saint Padre Pio of Pietrelcina,
161:Spiritual force can always raise up material force to defend it. ~ Sri Aurobindo, Karmayogin, Ourselves,
162:With patience one arrives always.
   ~ The Mother, Words Of The Mother II, Will and Perserverance, Patience,
163:Must fire always test the great of soul? ~ Sri Aurobindo, Savitri, The Word of Fate,
164:That's what I consider true generosity: You give your all, and yet you always feel as if it costs you nothing.
   ~ Simone de Beauvoir,
165:Even when laws have been written down, they ought not always to remain unaltered. ~ Aristotle, Politics, II, 8,
166:Mary was the most perfect among the saints only because she was always perfectly united to the will of God." ~ Saint Alphonsus Liguori,
167:The pathless path is the path always under our feet. And since that path is always beneath us, if we miss it, how stupid! ~ Longchenpa,
168:Unite always to a great exactitude uprightness and simplicity of heart. ~ Chu-King, the Eternal Wisdom
169:The superior man must always remain himself in all situations of life. ~ Tsung yung, the Eternal Wisdom
170:A new ordeal always brings with it a new awakening. ~ Sri Aurobindo, Bande Mataram - II, Ideals Face to Face,
171:It is only the coward who appeals always to destiny and never to courage. ~ Ramayana, the Eternal Wisdom
172:Our allegiance is to the principles always, and not to the persons. ~ Swami Vivekananda, (C.W. III. 280),
173:The conclusion is always the same: love is still the most powerful and still the most unknown energy of the world. ~ Teilhard de Chardin,
174:The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. ~ Sri Ramana Maharshi,
175:To look on high, to learn what is beyond, to seek to raise oneself always. ~ Pasteur, the Eternal Wisdom
176:Walk always and only on good and take a step forward each day on the vertical line, from the bottom up. ~ Saint Padre Pio of Pietrelcina,
177:We are always living in the final days. What have you got? A hundred years or much, much less until the end of your world. ~ Neil Gaiman,
178:You are always the Self. Earnest efforts never fail. Success is bound to result. ~ Sri Ramana Maharshi,
179:A gossiping spirit is always an obstacle. ~ Sri Aurobindo, Letters on Himself and the Ashram, Avoiding Gossip,
180:Let the Divine Presence be always with you.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [T1],
181:That which provokes anger is always something considered unjust ~ Saint Thomas Aquinas, (ST 1-2.47.2).,
182:Divine goodness not only does not reject the repentant soul, but always seeks to find even the obstinate. ~ Saint Padre Pio of Pietrelcina,
183:The tree laden with fruit always bends low. So if you wish to be great, be lowly and meek. ~ Sri Ramakrishna,
184:This false sense of `I' must go. The real `I' is always there. It is here and now. ~ Sri Ramana Maharshi,
185:A great physicist is always a metaphysicist as well; he has a higher concept of his knowledge and his task. ~ Ernst Jünger, The Glass Bees,
186:Soonest is always best
When noble deeds are to be done. ~ Sri Aurobindo, Collected Plays and Stories, Act II,
187:The tongue is always an easily erring member. ~ Sri Aurobindo, Letters on Yoga - IV, Depression and Despondency,
188:Always the Ideal beckoned from afar.
   ~ Sri Aurobindo, Savitri, The Heavens of the Ideal,
189:He who has a mistaken idea of life, will always have a mistaken idea of death. ~ Tolstoy, the Eternal Wisdom
190:It is the soul in us which turns always towards Truth, Good and Beauty.
   ~ Sri Aurobindo, The Life Divine, [T5],
191:The secret to doing good research is always to be a little underemployed. You waste years by not being able to waste hours.
   ~ Amos Tversky,
192:Try to remember the Master always and perform your Japa whenever you can; at least you can salute Him mentally, can't you? ~ Sri Sarada Devi,
193:I am always giving my anugraham (Grace). If you cannot apprehend it, what am I to do? ~ Sri Ramana Maharshi,
194:I can have nothing to do with your money. For if I accept it, my mind will be always with it. ~ Sri Ramakrishna,
195:People of this world are deluded. They're always longing for something - always, in a word, seeking." ~ Bodhidharma,
196:Always cultivate pure thoughts. Purity is strength, and purity is God. Live such a life that no one may be an enemy to you. ~ SWAMI PREMANANDA,
197:Peace is always present. Get rid of the disturbances to Peace. This Peace is the Self. ~ Sri Ramana Maharshi,
198:Self is always there. One seeks to destroy the obstacles to the revelation of the Self. ~ Sri Ramana Maharshi,
199:Things are not always what they seem; outward form deceives many; rare is the mind that discerns what is carefully concealed within. ~ Phaedrus,
200:We must always change, renew, rejuvenate ourselves; otherwise, we harden. ~ Johann Wolfgang von Goethe,
201:When there is no place that you have decided to call your own,
then no matter where you go,
you are always heading home. ~ Muso Soseki,
202:Have faith in the Divine, and go deep inside yourself. My help is always with you. ~ The Mother, Words Of The Mother II,
203:I distrust those people who know so well what God wants them to do because I notice it always coincides with their own desires. ~ Susan B Anthony,
204:It is consoling that he who must judge us dwell in us to save us always from all of our miseries, and to pardon us." ~ Saint Thérèse de Lisieux,
205:There had always been present in the Platonic tradition a principle tending towards Romanticism. ~ Arthur Lovejoy, The Great Chain of Being (297),
206:There is always one man who more than others represents the divine thought of the epoch. ~ id, the Eternal Wisdom
207:Wherever you go, whatever you do, I am always with you. ~ Sri Ramana Maharshi, Ramana Periya Puranam, 402, [T5],
208:In the Core of the all-comprehensive Heart, there is the self-luminous 'I' always shining. ~ Sri Ramana Maharshi,
209:You are always in the Heart. You are never away from it in order that you should reach it. ~ Sri Ramana Maharshi,
210:Always be faithful to God in keeping the promises made to Him and do not bother about the ridicule of the foolish. ~ Saint Padre Pio of Pietrelcina,
211:Divine love is like a veritable drunkard and as such, cannot always observe the rules of propriety. ~ Sri Ramakrishna,
212:For the physical plane the work always repeated is the foundation. ~ Sri Aurobindo, Letters on Yoga - II, Work and Yoga,
213:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance,
214:Living in the world, one should always be on their guard against the allurements of lust and greed. ~ Sri Ramakrishna,
215:Always and in all things, the Logos of God, who is also God, wills to fulfill the mystery of his embodiment. ~ Maximus the Confessor, Amb. 7 (1084d),
216:It is your own being which is permanent. Be the Self and that is bliss. You are always that. ~ Sri Ramana Maharshi,
217:Self is the one reality that always exists and it is by its light all other things are seen. ~ Sri Ramana Maharshi,
218:We find in others what is in us. If we always find mud around us, it proves that there is mud somewhere in us. ~ The Mother,
219:Always do what you know to be the best even if it is the most difficult thing to do.
   ~ The Mother, Words Of The Mother III,
220:His Grace is always with those who want to progress and realise the Truth of tomorrow.
   ~ The Mother, Words Of The Mother I,
221:Idleness like rust destroys much more than work uses up; a key in use is always clean. ~ Franklin, the Eternal Wisdom
222:The goal always exists. It is not something new to be discovered. The Absolute is our nature. ~ Sri Ramana Maharshi,
223:The man of merit and ability is always humble and meek, but the fool is always puffed up with vanity. ~ Sri Ramakrishna,
224:we will
always be
disturbed by the truth
~ Dogen Zenji, @BashoSociety
225:Desire always creates perturbation and even its fulfilment does not satisfy. ~ Sri Aurobindo, Letters on Yoga - IV, Desire,
226:If you always think of a holy person, you will become holy and pure. Pure character is formed by close association with the holy. ~ Swami Adbhutananda,
227:Every breath of ours should be associated with the Lord, in our mind. God is behind you. always remember Him in everything you do. ~ Swami Vijnanananda,
228:The conception that there is a goal and a path to it is wrong. We are the goal or peace always. ~ Sri Ramana Maharshi,
229:The needs of the many outweigh the needs of the few, or the one... I have been... and always shall be... your friend. Live long... and prosper. ~ Spock,
230:To be alone is the fate of all great minds-a fate deplored at times, but still always chosen as the less grievous of two evils.
   ~ Arthur Schopenhauer,
231:Whatever torch we kindle, and whatever space it may illuminate, our horizon will always remain encircled by the depth of night.
   ~ Arthur Schopenhauer,
232:Few are always of one kind and none is entire in his kind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Modes of Nature,
233:... for if you were not always present in my consciousness you would be not able to think of me. ~ The Mother, Some Answers, S6,
234:The aspiration is always the sign of the possibility and perseverance leads to the certitude of the realisation.
   ~ The Mother,
235:The true religion has always been one from the beginning, and will always be the same. ~ Saint Augustine of Hippo,
236:What you are must always displease you, if you would attain to that which you are not. ~ Saint Augustine of Hippo,
237:I am always seated in your heart, consciously living in you.
Open your heart and you will find me already there. ~ The Mother,
238:The breeze of grace is always blowing on you. You have to open the sails and your boat will move forward. ~ Sri Ramakrishna,
239:The Divine Force can always do more than the personal effort. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
240:The Divine's love and knowledge must always govern our thoughts and actions. 24 July 1954
   ~ The Mother, Words Of The Mother II,
241:Where there is life, there is always a hope of better things. ~ Sri Aurobindo, The Human Cycle, The Curve of the Rational Age,
242:Always keep before your mind how much spiritual practice our Master underwent, and His disciples also. They are the ideals to follow. ~ Swami Akhandananda,
243:Rely on the Mother always. ~ Sri Aurobindo, Letters on Yoga - III, Experiences on the Subtle Physical, Vital and Mental Planes,
244:Stop thinking of the adverse forces and they will have no power over you. My force is always there to protect you.
   ~ The Mother,
245:A great joy is always deep in our heart, and always we can find it there. With my blessings
   ~ The Mother, Words Of The Mother II,
246:I shall always be with you, my dear little child, in the struggle and in the victory.
   ~ The Mother, Some Answers From The Mother,
247:There is only one Self. That Self is always aware. It is changeless. There is nothing but the Self. ~ Sri Ramana Maharshi,
248:What do obstacles matter? We shall always go forward.
   ~ The Mother, Words Of The Mother II, Face and Overcome Difficulties, [T5],
249:Even when you cannot aspire actively, keep yourself turned to the Mother for the help to come—that is the one thing to do always. ~ Sri Aurobindo, TMWLOTM,
250:Men work almost always without knowing for what they have worked. ~ Sri Aurobindo, The Human Cycle, The Peril of the World-State,
251:The guru is always ready to give what can be given, if the disciple can receive. ~ Sri Aurobindo, Letters on Yoga - II, The Guru,
252:Always remember you are braver than you believe, stronger than you seem, smarter than you think, and twice as beautiful as you've ever imagined." ~ Dr. Seuss,
253:A mental knowledge can always be blinded by the tricks of the vital. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge,
254:Self Realization is not however a state which has to be reached by you. You are always in that state. ~ Sri Ramana Maharshi,
255:The consciousness which always shines in the Heart as the formless Self alone is the perfect reality. ~ Sri Ramana Maharshi,
256:The strength is always with you to be always faithful to the Divine Will.
   ~ The Mother, Words Of The Mother II, Faithfulness, [T5],
257:This cosmos… was, is, and always will be every living fire, kindled in measures and quenched in the measures. ~ Heraclitus, Fr. 30,
258:Truth and error live always together in the human evolution. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
259:A person will always interpret everything he hears according to the Light which dominates his heart ~ Abu Hamid al-Ghazali,
260:For we are always glad to have something to comfort us, and only with difficulty does a man divest himself of self. ~ Thomas A Kempis, The Imitation of Christ,
261:The real difficulty is always in ourselves, not in our surroundings. ~ Sri Aurobindo, Early Cultural Writings, The Real Difficulty,
262:What is expressed is always only a part of what is behind. ~ Sri Aurobindo, Letters on Yoga - IV, The Power of Expression and Yoga,
263:Always a nameless goal beckons beyond, ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
264:Closeness to the Divine will always grow with the growth of consciousness, equanimity and love.
   ~ The Mother, Words Of The Mother II,
265:How to harmonize the world and God: Be in the world, but always remember Him and never go astray from His path. ~ Sri Ramakrishna,
266:In activity and in silence, in taking and in giving, always the glad remembrance of Thee.
   ~ The Mother, Words Of The Mother II, [T1],
267:You will understand all happiness comes only from the Self, and then you will always abide in the Self. ~ Sri Ramana Maharshi,
268:I was always hungry for love. Just once, I wanted to know what it was like to get my fill of it ~ to be fed so much love I couldn't take any more. Just once. ~ ,
269:We are the goal or peace always. To get rid of the notion that we are not peace is all that is required. ~ Sri Ramana Maharshi,
270:A depression is always unreasonable as it leads nowhere. It is the most subtle enemy of the Yoga.
   ~ The Mother, Words Of The Mother II,
271:Deep in the human unconscious is a pervasive need for a logical universe that makes sense. But the real universe is always one step beyond logic. ~ Frank Herbert,
272:If we are always demanding something out of life, then we will never be content. But if we accept life as it is, then we will know contentment." ~ Thich Thien-An,
273:Science is always discovering odd scraps of magical wisdom and making a tremendous fuss about its cleverness.
   ~ Aleister Crowley,
274:What the mind wants is not at all always what is intended in a larger purpose. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge,
275:If you see the Self, the same will be found to be all, everywhere and always. Nothing but the Self exists. ~ Sri Ramana Maharshi,
276:Letting go is the lesson. Letting go is always the lesson. Have you ever noticed how much of our agony is all tied up with craving and loss?" ~ Susan Gordon Lydon,
277:One who is always stationed in the Atman will not be disturbed, even in the midst of a crowd. Such a one has no need or desire for solitude. ~ Sri Ramana Maharshi,
278:We always find that those who walked closest to Christ were those who had to bear the greatest trials. ~ Saint Teresa of Avila,
279:Always be calm, go on working without any fatigue. This is the test; whether the mind is working properly or not, can be understood from this. ~ Swami Akhandananda,
280:Always the blood is wiser and knows what is hid from the thinker. ~ Sri Aurobindo, Collected Poems, Ilion,
281:If the Angel deigns to come, it will be because you have convinced her, not by your tears, but by your humble resolve to be always beginning: to be a beginner. ~ ?,
282:My child, I have not abandoned you, and I am ready to forget, to efface all revolt. My help is always with you. ~ The Mother, Agenda Vol 1,
283:There is no goal to be reached. There is nothing to be attained. You are the Self. You exist always." ~ Sri Ramana Maharshi, (1879 - 1950) a Hindu sage, Wikipedia.,
284:Always joyfully accept what is given you by the Divine.
   ~ The Mother, Words Of The Mother II, Gratitude and Faithfulness, GRATITUDE [155],
285:Happiness is a butterfly, which when pursued, is always just beyond your grasp, but which, if you will sit down quietly, may alight upon you." ~ Nathaniel Hawthorne,
286:The 3 states of waking, dream and sleep cannot be real. They simply come and go. The real will always exist. ~ Sri Ramana Maharshi,
287:Renunciation is always in the mind, not in going to the forest or solitary places, or giving up one's duties. ~ Sri Ramana Maharshi,
288:...thought immediately closes itself off since in its process of deduction discursive thought always excludes any openness in its compulsion to system. ~ Jean Gebser,
289:Be what you are. All that is needful is to lose the ego, That what is, is always there. Even now you are That. ~ Sri Ramana Maharshi,
290:The enemy tried to uproot me (destroy me), unaware of the fact that God is always on my side. ~ Jalaluddin Rumi, @Sufi_Path
291:Thou hast always a refuge in thyself...There be free and look at all things with a fearless eye. ~ Marcus Aurelius, the Eternal Wisdom
292:That is always the end at which we arrive and we can only escape it by refusing to complete the journey.
   ~ Sri Aurobindo, The Life Divine,
293:This self can always be won by truth and austerity, by purity and by entire knowledge. ~ Mundaka Upanishad III. 1-5, the Eternal Wisdom
294:When, in our despair, we cry to the Divine, always He answers to our call. With my blessings. ~ The Mother, Mantras of the Mother, 21 December,
295:When the next day comes, he will also be called today, and then you will think of him. Always be very confident in Divine Providence." ~ Saint Padre Pio of Pietrelcina,
296:We must always meditate on God's wisdom, keeping it in our hearts and on our lips. Your tongue must speak justice, the law of God must be in your heart. ~ Saint Ambrose,
297:Whatever we do, we must always remember our aim. 7 December 1954
   ~ The Mother, Words Of The Mother II, The True Aim of Life, [4] [T0],
298:However long the journey may be and however great the traveller, at the end is always found exclusive reliance on the Divine Grace. ~ The Mother,
299:Human beings are afraid of dying. They are always running after something: money, honor, and pleasure. But if you had to die now, what would you want? ~ Taisen Deshimaru,
300:Man as a whole is always a complex being, even man savage or degenerate. ~ Sri Aurobindo, The Human Cycle, The Infrarational Age of the Cycle,
301:We are always free to make our proposals to the Lord, but after all it is only His will that is realised.
   ~ The Mother, Words Of The Mother II,
302:Whatever you do, always remember the Divine. 5 May 1954
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [10] [T0],
303:You speak as if you are here and the Self is somewhere else, but the Self is here and now, and you are always It. ~ Sri Ramana Maharshi,
304:It is in the Divine that we shall always find all that we need. 17 April 1954
   ~ The Mother, Words Of The Mother II, The Divine Is with You [10],
305:I would hate to be taken seriously. Serious people are always so grim and uptight that they make me want to dance naked on the lawn playing a flute. ~ Robert Anton Wilson,
306:May we always remain as pure as we are at the present moment, and as enthusiastic for spirituality as we are just now! ~ Swami Vivekananda,
307:The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. ~ Sri Ramana Maharshi,
308:Why do you wonder that globetrotting does not help you, seeing that you always take yourself with you? The reason that set you wandering is ever at your heels. ~ Socrates,
309:Always it is the individual who progresses and compels the rest to progress. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
310:Always we bear in us a magic key
Concealed in life's hermetic envelope. ~ Sri Aurobindo, Savitri, The Secret Knowledge,
311:The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. 'I am' is the name of God. ~ Sri Ramana Maharshi,
312:Always hold fast to the present. Every situation, indeed every moment, is of infinite value, for it is the representative of a whole eternity." ~ Johann Wolfgang von Goethe,
313:A mistake must always be acknowledged and corrected. ~ Sri Aurobindo, Letters on Poetry and Art, General Comments on some Criticisms of the Poem,
314:It is always the same question: have you really read all those books? My answer is always the same: a library is a sign of desire, not of accomplishment. ~ Jeffrey J Kripal,
315:Deep in the human unconscious is a pervasive need for a logical universe that makes sense. But the real universe is always one step beyond logic. ~ Frank Herbert, Dune Books,
316:Every heart sings a song, incomplete, until another heart whispers back. Those who wish to sing always find a song. At the touch of a lover, everyone becomes a poet. ~ Plato,
317:Mental knowledge is not an integral but always a partial knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Thought and Knowledge,
318:Nothing is mine, whatever I see, feel, or hear, even this body itself is not mine. I am always eternal, free and all-knowing. ~ Sri Ramakrishna,
319:Self-justification is always a sign of ego and ignorance. ~ Sri Aurobindo, Letters on Yoga - IV: Problems in Human Relations
Self-Justification
320:The Guru cannot give you anything new, which you have not already. We are always the Self. Only, we don't realize it. ~ Sri Ramana Maharshi,
321:All souls who aspire are always under my direct care.
   ~ The Mother, Words Of The Mother I, The Mother, Relations with Others, 'I am with You', [T1],
322:Do not dwell upon whether you will put yourself into the hands of a teacher. You are always in his hands. ~ Idries Shah, @Sufi_Path
323:God is always God, but the views which people and nations may take of him vary. No higher view is known than that of love. ~ Swami Vivekananda,
324:He is always with us, aware of what we are, of all our thoughts, of all our feelings and all our actions.
   ~ The Mother, Words Of The Mother I, [T0],
325:Live by this credo: have a little laugh at life and look around you for happiness instead of sadness. Laughter has always brought me out of unhappy situations." ~ Red Skelton,
326:Progress should mean that we are always changing the world to fit the vision, instead we are always changing the vision. ~ G K Chesterton, "The Eternal Revolution," Orthodoxy,
327:Spiritual intuition is always a more luminous guide than the discriminating reason. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality,
328:The Tao is always at ease. It overcomes without competing, answers without speaking a word, arrives without being summoned, accomplishes without a plan. ~ Tao Te Ching, ch.73,
329:He whose thought is always fixed on the Eternal has no need of any devotional practice or spiritual exercise. ~ Ramakrishna, the Eternal Wisdom
330:When one ceases to gain, one begins to lose. What matters is not to advance quickly, but to be always advancing. ~ Plutarch, the Eternal Wisdom
331:Beyond words, above thoughts the flame of an intense aspiration must always burn, steady and bright. My love and blessings are with you.
   ~ The Mother,
332:Instead of looking for reasons to be offended or hurt, always be looking for ways to love and be loved. ~ Jalaluddin Rumi, @Sufi_Path
333:Do not look behind, look always in front, at what you want to do - and you are sure of progressing With my blessings ~ The Mother, Mantras Of The Mother,
334:I can understand that life is difficult, but the Lord's force is infinite and it is always available for those who pray for it sincerely.
   ~ The Mother,
335:The only problem with being here now is that I'm always somewhere else when I'm thinking of it.." ~ Sri Gawn Tu Fahr, (Jean-Pierre Gregoire) author of "Love's True Home." ~ See:,
336:True good can only be obtained by our effort towards spiritual perfection and this effort is always in our power. ~ Epictetus, the Eternal Wisdom
337:Evil forces can always attack in moments of unconsciousness or half-consciousness. ~ Sri Aurobindo, Letters on Yoga - IV, Dealing with Hostile Attacks,
338:The rejection of any source of evidence is always treason to that ultimate rationalism which urges forward science and philosophy alike. ~ A. N. Whitehead, The Function of Reason,
339:Be true to your true self always—that is the real sincerity. Persist and conquer. ~ Sri Aurobindo, Letters on Yoga - IV, Dealing with Hostile Attacks,
340:When wilt thou understand that the true happiness is always in thy power and that it is the love for all men. ~ Marcos Aurelius, the Eternal Wisdom
341:Without self knowledge, without understanding the working and functions of his machine, man cannot be free, he cannot govern himself and he will always remain a slave. ~ Gurdjieff,
342:Accept that you will never be perfect, life will always have challenges, and other people will sometimes disappoint you. Acceptance is the first step toward peace." ~ Lori Deschene,
343:He who consecrates his life to spiritual perfection, cannot be ill-content; for what he desires is always in his power. ~ Pascal, the Eternal Wisdom
344:Imagine thyself always to be the servant of all, and look upon all as if they were Christ our Lord in person; and so shalt thou do him honor and reverence. ~ Saint Teresa of Ávila,
345:It is always our weaknesses that make us sad, and we can easily recover by advancing one step more on the way.
   ~ The Mother, Words Of The Mother II, [T1],
346:Remember always the Divine and all you do will be an expression of the Divine Presence.
   ~ The Mother, Words Of The Mother II, The Divine Is with You [T1],
347:Stimulate thyself, direct thyself; thus protected by thyself and full of clear-seeing thou shalt live always happy. ~ Dhammapada, the Eternal Wisdom
348:Time is always moving on; nothing can stop it. We can't change the past, but we can learn from it to shape the future. Let's work together to create a happier future." ~ Dalai Lama,
349:When one is able to effect mental concentration in any environment, the mind will always rise above the environment and rest in God. ~ Sri Ramakrishna,
350:Without self knowledge, without understanding the working and functions of his machine, man cannot be free, he cannot govern himself and he will always remain a slave." ~ Gurdjieff,
351:Everyone who has ever written will have discovered that writing always awakens something which, though it lay within us, we failed clearly to recognize before. ~ Georg C Lichtenberg,
352:I am never far from those with faith, or even from those without it, though they do not see me. My children will always, always, be protected by my compassion. ~ Guru Rinpoche, [T5],
353:The force varies always according to the power of consciousness which it embodies. ~ Sri Aurobindo, Essays on the Gita, The Divine Birth and Divine Works,
354:The Gita is the essence of all scriptures. A sannyasi may or may not keep with him another book, but he always carries a pocket Gita. ~ Sri Ramakrishna,
355:There is always a reason to live. The Gods will set you on the proper path. There is a deeper purpose to the path you have been set upon, one that has yet to reveal itself.
   ~ Sura,
356:We have not come to this world either for fault-finding or for correcting others, we have come simply to learn. We must always ask ourselves, what we have learnt. ~ SWAMI PREMANANDA,
357:We have not come to this world either for fault-finding or for correcting others, we have come simply to learn. We must always ask ourselves, what we have learnt. ~ Swami Premananda,
358:Always the effect of the supramental growth is to universalise the individual consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
359:Faith and courage are the true attitude to keep in life and work always and in the spiritual experience also. ~ Sri Aurobindo, Letters on Yoga - II, Faith,
360:A sane grasp on facts and a high spiritualised positivism must always be there. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works,
361:By the assemblage of all that is exalted and all that is base man was always the most astonishing of mysteries. ~ Attar of Nishapur, the Eternal Wisdom
362:Behind the surface of things there is a sea of perfect consciousness in which we can always dip.
   ~ The Mother, Words Of The Mother II, The Divine Is with You,
363:The intellect and life and emotion always grasp too much at things, fasten on premature certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
364:The love of God always loves to lift the mind into divine conversation. The love of neighbor is always ready to think good about him. ~ Maximus the Confessor, Centuries on Charity 4.40,
365:The poet's first concern and his concern always is with living beauty and reality, with life. ~ Sri Aurobindo, The Future Poetry, The Breath of Greater Life,
366:The Avatar is always one and the same. Plunging into the ocean of life, he rises up as Krishna, diving again and rising up, he is Christ. ~ Sri Ramakrishna,
367:True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent,
368:You can't learn to write in college. It's a very bad place for writers because the teachers always think they know more than you do - and they don't. They have prejudices. ~ Ray Bradbury,
369:It is always preferable to have one's face turned towards the future than towards the past. ~ Sri Aurobindo, Letters on Yoga - IV, Time and Change of the Nature,
370:If you need time to achieve something, it must be false. The real is always with you; you need not wait to be what you are. ~ Sri Nisargadatta Maharaj,
371:The road to the Divine: always long, often dry in appearance, but always abundant in its results.
   ~ The Mother, Words Of The Mother II, The Path of Yoga, The Path,
372:The true Agni always burns in deep peace; it is the fire of an all-conquering will. Let it grow in you in perfect equanimity.
   ~ The Mother, Words Of The Mother II,
373:We are always in the presence of God, yet it seems to me that those who pray are in His presence in a very different sense. ~ Saint Teresa of Avila, [T5],
374:You evidently do not suffer from "quotation-hunger" as I do! I get all the dictionaries of quotations I can meet with, as I always want to know where a quotation comes from. ~ Lewis Carroll,
375:True love is eternal, infinite, and always like itself. It is equal and pure, without violent demonstrations: it is seen with white hairs and is always young in the heart. ~ Honore de Balzac,
376:If your mind is empty, it is always ready for anything, it is open to everything. In the beginner's mind there are many possibilities, but in the expert's mind there are few. ~ Shunryu Suzuki,
377:Since we are the one, now, then and always, the one in place, here, there and everywhere, there is we, we. Time and place do not exist. ~ Sri Ramana Maharshi,
378:So long as liberty is denied, there must be the hatred which the slave always cherishes for his master. ~ Sri Aurobindo, Bande Mataram - II, Our Rulers and Boycott,
379:Truth is a shining goddess, always veiled, always distant, never wholly approachable, but worthy of all the devotion of which the human spirit is capable. ~ Bertrand Russell, Fact and Fiction,
380:A synthesis is always possible, but amalgamation is not synthesis. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
381:Closeness of the human soul to the Divine is the object, and fear sets always a barrier and a distance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions,
382:Miss no single opportunity of making some small sacrifice, here by a smiling look, there by a kindly word; always doing the smallest right and doing it all for love. ~ Saint Therese of Lisieux,
383:Second is the way of the merchant. The wine maker obtains his ingredients and puts them to use to make his living. The way of the merchant is always to live by taking profit. ~ Miyamoto Musashi,
384:Bad critics judge a work of art by comparing it to pre-existing theories. They always go wrong when confronted with a masterpiece because masterpieces make their own rules. ~ Robert Anton Wilson,
385:Mental perfection and moral are always closely allied to each other. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To N. K. Gogte,
386:Intense aspiration is always good, but let there also be calm and peace and joy in the mind and heart, and a confidence that all will be done in its due time. ~ SriAurobindo, Letters On Yoga - II,
387:It is always a mistake to complain about the circumstances of our life, for they are the outward expression of what we are ourselves. ~ The Mother, Words Of The Mother II,
388:Be quiet always, calm, peaceful, and let the Force work in your consciousness through the transparency of a perfect sincerity.
   ~ The Mother, Words Of The Mother II, [T5],
389:Stand firm like a rock in your own faith. Be always watchful, cheerful and faithful to your Ideal. Be brave and true and unselfish. Never fear and never look back, but move on. ~ SWAMI PARAMANANDA,
390:We rarely think of the air we breathe, yet it is in us and around us all the time. In similar fashion, the presence of God penetrates us, is all around us, is always embracing us. ~ Thomas Keating,
391:Disinterestedness is not always understood. Yet is it the foundation of the virtues, without it they could not be practised. ~ Antoine the Healer, the Eternal Wisdom
392:Let's not forget that what is looking out of your eyes and hearing with your ears right now is already Spirit. And that Spirit, that I AMness, is always present in all sentient beings. ~ ken-wilber,
393:Q:Should we read Gita once in a while?
M:Always.
Q:May we read the Bible?
M:The Bible and the Gita are the same. ~ Sri Ramana Maharshi, Talks, 164, [T5],
394:Until the final clarification and harmonising of the nature there are always contradictions in the being. ~ Sri Aurobindo, Letters on Yoga - II, Bhakti, Devotion, Worship,
395:Always he journeys, but nowhere arrives;
   He would guide the world, himself he cannot guide ...
   ~ Sri Aurobindo, Savitri, The Vision and the Boon,
396:Always the life of mind and senses is the jurisdiction of death and limitation; beyond is the immortality. ~ Sri Aurobindo, Kena and Other Upanishads, The Great Transition,
397:It is always through something which she has formed in her evolution that Nature thus overpasses her evolution. ~ Sri Aurobindo, The Synthesis Of Yoga, The Systems of Yoga,
398:No effort is lost. There is always an answer, even if it is not perceived. 7 December 1969
   ~ The Mother, Words Of The Mother II, Will and Perserverance, STEADY EFFORT [161],
399:Beauty is always seducing while justice often appears unattractive. If in this world we could see justice as it is in itself, it would engulf us in loveliness. ~ George Grant, "Justice and Technology",
400:I wrote the books I should have liked to read. That's always been my reason for writing. People won't write the books I want, so I have to do it for myself. ~ C S Lewis, quoted by Roger Lancelyn Green,
401:Renunciation is always in the mind, not in going to forests or solitary places or giving up one's duties. The main thing is to see that the mind does not turn outward but inward. ~ Sri Ramana Maharshi,
402:The state we call realization is simply being oneself, not knowing anything or becoming anything. If one has realized, he is that which alone is, and which alone has always been. ~ Sri Ramana Maharshi,
403:Imaginary evil is romantic and varied, real evil is gloomy, monotonous, barren, boring. Imaginary good is boring; real good is always new, marvelous, intoxicating. ~ Simone Weil, Gravity and Grace 62-63,
404:It does not matter if you do not understand it - Savitri, read it always. ~ The Mother, Mother to Mona Sarkar on Savitri, [T5],
405:Sri Aurobindo is always with us, enlightening, guiding, protecting. We must answer to his grace by a perfect faithfulness.
   ~ The Mother, Mantras Of The Mother, 14 AUGUST, [T1],
406:Tiredness shows lack of will for progress. When you feel tired or fatigued that is lack of will for progress. Fire is always burning in you.
   ~ The Mother, Words Of The Mother II,
407:An illness of the body is always the outer expression and translation of a disorder, a disharmony in the inner being; unless this inner disorder is healed, the outer cure cannot be total and permanent. ~ ?,
408:Keep always this awareness of my constant loving presence and all will be all right.
   ~ The Mother, Words Of The Mother I, The Mother, Relations with Others, 'I am with You', [T1],
409:The truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego,
410:Destruction is always a simultaneous or alternate element which keeps pace with creation. ~ Sri Aurobindo, Essays on the Gita, The Vision of the World-Spirit - Time the Destroyer,
411:If thou hast attempted and failed, O indomitable warrior, yet lose not courage; fight and return to the charge still and always. ~ Book of Golden Precepts, the Eternal Wisdom
412:I want to be able to feel her constantly with me.

The Mother is always there with you. You have only to throw away the forces of Ignorance to feel her with you always. ~ Sri Aurobindo, TMWLOTM,
413:Let us unite our will in a great aspiration; let us pray for an intervention of the Grace. A miracle can always happen. Faith has a sovereign power. ~ The Mother, On Education, [T5],
414:The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the Yoga. ~ Sri Aurobindo, Letters on Yoga - III, Kinds of Vision,
415:The Purusha has that capacity; for the spirit within can always change and perfect the working of its nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments,
416:The spiritual life is one of intense striving. In order to attain success, the aspirant should always be up and doing. The life of the seeker after Truth must be dynamic and creative. ~ SWAMI YATISWARANANDA,
417:The supreme duty of man is to remember the Lord always, whether one is engaged in consciously repeating His name or not. Every breath of ours should be associated with Him, in our mind. ~ Swami Vijnanananda,
418:Always ascends the zigzag of the gods
And upward points the spirit's climbing Fire. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Little Mind,
419:Busy our hearts are weaving thoughts and images always:
After their kind they see what here we call truth. ~ Sri Aurobindo, Collected Poems, Ilion,
420:Do not take my words for a teaching. Always they are a force in action, uttered with a definite purpose, and they lose their true power when separated from that purpose. ~ The Mother,
421:It is of great advantage to the student of any subject to read the original memoirs on that subject, for science is always most completely assimilated when it is in the nascent state... ~ James Clerk Maxwell,
422:Mother, What is the rationale of Divine Grace? Is not the Supreme Mother always ready with Her Grace for those who can call it down?

   Yes.
   ~ The Mother, Words Of The Mother II,
423:The Divine's will is that we should be like channels always open, always more wide, so that His forces may pour their abundance into the mould.
   ~ The Mother, Words Of The Mother II,
424:Heroism is not what people say, it is to be completely united - and the divine help will always be with those who have, in all sincerity, resolved to be heroic. Voilà.
   ~ The Mother,
425:The very best happens always to those who have put their entire trust in the Divine and in the Divine alone.
   ~ The Mother, Words Of The Mother II, Trust in the Divine Grace and Help,
426:All mathematical laws which we find in Nature are always suspect to me, in spite of their beauty. They give me no pleasure. They are merely auxiliaries. At close range it is all not true. ~ Georg C Lichtenberg,
427:There is only one thing to do in order to be sure of being happy: it is to love the good and the wicked. Love always and thou wilt be happy always. ~ Tolstoi, the Eternal Wisdom
428:Knowledge sets us free, art sets us free. A great library is freedom...and that freedom must not be compromised. It must be available to all who need it, when they need it, and that's always. ~ Ursula K Le Guin,
429:There is no slightest arrogance in mature and intelligent people.. ~ The tree bearing a lot of fruit will always lean towards the ground. ~ Jalaluddin Rumi, @Sufi_Path
430:When desire or anger arise, the weakest practitioners immediately blame the outside world, and never practice. While the strongest practitioners immediately look inside, and always practice. ~ Chamtrul Rinpoche,
431:My protection is always with you and nothing bad can happen. But you must take the decision to shake off the fear and then my force can work fully.
   ~ The Mother, Words Of The Mother II,
432:Once you have tasted flight, you will forever walk the earth with your eyes turned skyward, for there you have been, and there you will always long to return. ~ Leonardo da Vinci,
433:That is one of the many reasons why I avoid speaking as much as possible. For I always say either too much or too little, which is a terrible thing for a man with a passion for truth like mine... ~ Samuel Becket,
434:Happy is he who nourishes himself with these good words and shuts them up in his heart. He shall always be one of the wise. ~ Anonymous, The Bible, Ecclesiastes, the Eternal Wisdom
435:Have strength. Have courage, no matter what may come before you. Overcome all weakness by the strength of purity. Move onward boldly, having real faith in the Lord. He will always protect you. ~ SWAMI PARAMANANDA,
436:the two crises—the Angel and the Abyss—are necessary features in every career. The other tasks are not always accomplished in [any given order]". ~ Aleister Crowley, Confessions,
437:He who always thinks himself as weak will never become strong, but he who knows himself to be a lion, rushes out from the worlds meshes, as a lion from its cage. ~ Swami Vivekananda,
438:I've always rejected being understood. To be understood is to prostitute oneself. I prefer to be taken seriously for what I'm not, remaining humanly unknown, with naturalness and all due respect. ~ Fernando Pessoa,
439:Always keep your mind spotless. Don't allow impure thoughts to enter it. If you find such desires tormenting you, pray to God and chant His name. He will protect you. ~ Sri Ramakrishna,
440:If always Fate were careful to fit in
The nature with the lot! But she sometimes
Loves these strange contrasts and crude ironies. ~ Sri Aurobindo, Collected Plays and Stories, Act I,
441:One has continually to leave behind his past selves and to see, act and live from an always higher and higher conscious level. ~ Sri Aurobindo, Letters on Yoga - IV, The Lower Vital Being,
442:Personality, force, temperament can do unusual miracles, but the miracle cannot always be turned into a method or a standard. ~ Sri Aurobindo, The Future Poetry, Recent English Poetry - I,
443:The sage is always at peace; thus his mentality is equally in equilibrium and at ease. His mind is simple and pure, his soul is not subject to lassitude. ~ Lao-Tse, the Eternal Wisdom
444:To follow Sri Aurobindo in the great adventure of his integral Yoga, one needed always to be a warrior; now that he has left us physically, one needs to be a hero. ~ The Mother, CWM, 15 : 184
445:Believe me, the Lord is always with you. If you practice a little, He will extend His helping hand to you. It is He who is protecting us all from miseries and troubles. How unbounded is His grace! ~ Swami Brahmananda,
446:It is necessary that the Holy Spirit enter our heart. Everything good that we do, that we do for Christ, is given to us by the Holy Spirit, but prayer most of all, which is always available to us. ~ Seraphim of Sarov,
447:The group-man follows in the wake of the individual and is always far behind the highest individual development. ~ Sri Aurobindo, The Human Cycle, The Drive towards Economic Centralisation,
448:Always our voices are prompted to speech for an end that we know not,
Always we think that we drive, but are driven. ~ Sri Aurobindo, Collected Poems, Ilion,
449:The meeting of man and God must always mean a penetration and entry of the divine into the human and a self-immergence of man in the Divinity. ~ Sri Aurobindo, Essays In Philosophy And Yoga,
450:The ostrich, which cannot fly but is always close to the ground, signifies those who fight for God and entangle themselves in secular business ~ Saint Thomas Aquinas, (ST 1-2.206.1).,
451:All difficulties are solved by taking rest in the Divine's arms, for these arms are always opened with love to shelter us.
   ~ The Mother, Words Of The Mother II, Face and Overcome Difficulties,
452:If the psychic were always there in front, the desert would be no longer a desert and the wilderness would blossom with the rose. ~ Sri Aurobindo, Letters on Yoga - IV, The Lower Vital Being,
453:ne should, one can ameliorate one's life, not by external changes, but by a transformation of one's self in the soul. That one can do always and everywhere. ~ Tolstoi, the Eternal Wisdom
454:Our help is there always, it is not given at one time and withheld at another, nor given to some and denied to others. ~ Sri Aurobindo, Letters on Yoga - IV, The Difficulties of Human Nature,
455:... outside of the book-knowledge which is necessary to our professional training, I think I got most of my development from the good conversation to which I have always had the luck to access. ~ Alfred North Whitehead,
456:Time takes away everything and gives everything; all changes but nothing is abolished, it is a thing immutable, eternal and always identical and one. ~ Giordano Bruno, the Eternal Wisdom
457:What should we do to remain always in contact with the Divine, so that no person or event can draw us away from this contact?

   Aspiration. Sincerity.
   ~ The Mother, Words Of The Mother II,
458:Why think merely of your disease and ill health? Know always, and under all circumstances, 'I belong to the Lord. The Lord is my eternal treasure; He is the one Reality, the source of my well-being.' ~ SWAMI PREMANANDA,
459:Let the superior man bear himself in the commerce of men with an always dignified deference, regarding all men that dwell in the world as his own brothers. ~ Confucius, the Eternal Wisdom
460:It is always well for the man to go the moment his work is done and not to outstay the Mother's welcome. ~ Sri Aurobindo, Early Cultural Writings: Historical Impressions, The French Revolution,
461:Always remember God. Each and every event, everywhere, is by His Will alone and is for our own good. Each thing in our lives is always only Blessing, even though it may not appear so, at the time. ~ Sri Yogi Ramsuratkumar,
462:One has to seek Beauty and Truth... As I always say to my pupils, you have to work to the finish. There's only one kind of painting. It is the painting that presents the eye with perfection... ~ William-Adolphe Bouguereau,
463:A truly religious man should think that other religions are also so many paths leading to the Truth. We should always maintain an attitude of respect towards other religions. ~ Sri Ramakrishna,
464:Since the beginning of earth history, Sri Aurobindo has always presided over the great earthly transformations, under one form or another, one name or another.
   ~ The Mother, Words Of The Mother I,
465:Thus the sage, always equal, awaits the comm and of destiny, while the vulgar throw themselves into a thousand dangers in a search for happiness at any price. ~ Confucius, the Eternal Wisdom
466:If one is always in the inner consciousness, then one can be not dispersed even when doing outward things. ~ Sri Aurobindo, Letters on Yoga - IV, Interactions with Others and the Practice of Yoga,
467:The crossis always ready; it awaits you everywhere. No matter where you may go, you cannot escape it, for wherever you go you take yourself with you and shall always find yourself. ~ Thomas A Kempis, The Imitation of Christ,
468:When it comes to obeying the commandments or enduring adversity, the words uttered by the Father should always echo in our ears: 'This is my Son, the beloved, in whom I am well pleased; listen to him.' ~ Saint Leo the Great,
469:I aspire for the higher life from above the head; but I always feel strained in the middle part of the forehead. What should I do?

   Do not strain yourself.
   ~ The Mother, Words Of The Mother II,
470:Struggle with all alien thoughts, be always mindful of what you are doing and thinking whether outwardly or inwardly. So that you may put the imprint of your immortality on every passing moment of your daily life. ~ Gujduvani,
471:There is no alternative for you but to accept the world as unreal, if you are seeking the truth and the truth alone. Unless you give up the idea that the world is real, your mind will always be after it. ~ Sri Ramana Maharshi,
472:In philosophy it is always good to put a question instead of an answer to a question. For an answer to the philosophical question may easily be unfair; disposing of it by means of another question is not. ~ Ludwig Wittgenstein,
473:You speak of paths as if you were somewhere and the Self somewhere else and you had to go and attain it. But in fact the Self is here and now and you are it always." ~ Sri Ramana Maharshi, (1879-1950), a Hindu sage, Wikipedia.,
474: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.
   ~ The Mother, On Education, p.3,
475:A truly religious man ought to think that the other religions are also paths leading towards the Reality. We should always maintain an attitude of respect towards other religions. ~ Sri Ramakrishna,
476:God is the only Guru. My Divine Mother is the sole doer of actions, I am only an instrument in Her hands. I feel myself always to be Her child. ~ Sri Ramakrishna, Sayings of Ramakrishna Paramahasma,
477:A DEVOTEE: " Sir, what is the way.? ~ MASTER: " Discrimination between the Real and the unreal. one should always discriminate to the effect that God alone is real and the world unreal. And one should pray with sincere longing.",
478:Desire to see God, be fearful of losing Him, and find joy in everything that can lead to Him. If you act in this way, you will always live in great peace. ~ Saint Teresa of Avila, [T5],
479:The present is always invisible because it's environmental and saturates the whole field of attention so overwhelmingly; thus everyone but the artist, the man of integral awareness, is alive in an earlier day. ~ Marshall McLuhan,
480:Always a few will be left whom the threatenings of Fate cannot conquer,
Always souls are born whose courage waits not on fortune ~ Sri Aurobindo, Collected Poems, Ilion,
481:Far from being a science long since exhausted, metaphysics is a science which has, as yet, been tried by but few. What passed by its name was almost always something else. ~ Etienne Gilson, Unity of Philosophical Experience (256),
482:Genius, the true creator, is always suprarational in its nature and its instrumentation even when it seems to be doing the work of the reason. ~ Sri Aurobindo, The Human Cycle, The Suprarational Beauty,
483:The question "What will happen" belongs to time; the soul is outside time. The soul has not been and will not be, it always is. If it were not, there would be nothing. ~ Tolstoy, the Eternal Wisdom
484:You always own the option of having no opinion. There is never any need to get worked up or to trouble your soul about things you can't control. These things are not asking to be judged by you. Leave them alone. ~ Marcus Aurelius,
485:Always remember the Mother. Call upon her. Then the difficulties will go away. Do not be afraid, do not be perturbed by the difficulties. Call upon the Mother steadily. ~ Sri Aurobindo, Annual, Issue 27,
486:An abstract logic must always arrive, as the old systems arrived, at an infinite empty Negation or an infinite equally vacant Affirmation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
487:Be quiet and offer yourself calmly and confidently. All that happens is always the effect of the Supreme's Will. Human action can be the occasion but never the cause.
   ~ The Mother, Words Of The Mother II,
488:Control lust. Don't permit it to increase. Always pay attention so that lust does not crop up. It is an enemy that places obstacles on the path of one's sadhana. He who has conquered lust has reached the goal. ~ Swami Adbhutananda,
489:Far from being a science long since exhausted, metaphysics is a science which has, as yet, been tried by but a few. What passed by its name was almost always something else. ~ Etienne Gilson, Unity of Philosophical Experience, 256,
490:It is not so much the act that matters, but the consciousness in which it is done. So all is well and do not torment yourself. My love is always with you.
   ~ The Mother, Words Of The Mother II, [T2],
491:Make friends with the angels, who though invisible are always with you. Often invoke them, constantly praise them, and make good use of their help and assistance in all your temporal and spiritual affairs." ~ Saint Francis de Sales,
492:Spiritually speaking the Lord and His name are one. Hence through constant repetition of His name God is realized. One should always try to repeat His name all through the day even in the midst of one's work. ~ SWAMI VIRESWARANANDA,
493:Cultivate the attitude that the real you is beyond the reach of all troubles and obstacles. There are no obstacles for the Self. If you can remember that you always are the Self, obstacles will be of no importance. ~ Annamalai Swami,
494:Do not take my words for a teaching. Always they are a force in action, uttered with a definite purpose, and they lose their true power when separated from that purpose.
   ~ The Mother, Words Of The Mother I,
495:If every man dared speak frankly and highly what he thinks, he would abide always in the reality. How unhappy we make ourselves by striving to hide our nature. ~ Antoine the Healer, the Eternal Wisdom
496:The tree must bear its own proper fruit, and Nature is always a diligent gardener. ~ Sri Aurobindo, The Human Cycle, The Possibility of a First Step towards International Unity - Its Enormous Difficulties,
497:How to remember the Mother during work?

   One starts by a mental effort - afterwards it is an inner consciousness that is formed... it is always conscious of her.
   ~ Sri Aurobindo, Correspondences, 17,
498:The history of the living world can be summarised as the elaboration of ever more perfect eyes within a cosmos in which there is always something more to be seen. ~ Pierre Teilhard de Chardin,
499:The hostile beings, they are always in battle with each other; but they make common cause against the Truth and Light. ~ Sri Aurobindo, Letters on Yoga - IV, The Hostile Forces and the Difficulties of Yoga,
500:373. Shall I accept death or shall I turn and wrestle with him and conquer? That shall be as God in me chooses. For whether I live or die, I am always.
   ~ Sri Aurobindo, Essays Divine And Human, Karma, 473,
501:Experience never ceases to change but 'I', the knowing element in all experience, never itself changes. The knowing with which all experience is known is always the 'same' knowing." ~ Rupert Spira, "The Nature of Consciousness, (2017),
502:He, who wishes to meditate on the Lord after all his problems are solved, is like the fool, who wishes to bathe in the sea after the waves have subsided". That moment will never come. The sea will always have waves. ~ Swami Saradananda,
503:It is by persevering that one conquers difficulties, not by running away from them. One who perseveres is sure to triumph. Victory goes to the most enduring. Always do your best and the Lord will take care of the results. ~ MOTHER MIRA,
504:Why do you stay in prison when the door is wide open? Be empty of worrying. Think of who created thought. Move outside the tangle of fear-thinking. Live in silence. Flow down and down in always widening rings of being. ~ Jalaluddin Rumi,
505:A mastering and helpful assimilation of new stuff into an eternal body has always been in the past a peculiar power of the genius of India. ~ Sri Aurobindo, The Renaissance in India, "Is India Civilised?" - II,
506:As long as you believe in karma, then karma will always grab you, and turn you in all directions. But when you ask, "For whom is there karma?", and realize it's only for the personal 'I', then there is no longer any karma. ~ Robert Adams,
507:The Grace and the help are always there for all who aspire for them and their power is limitless when received with faith and confidence.
   ~ The Mother, Words Of The Mother II, Faith in the Divine Grace and Help,
508:When you are away from your spiritual friends, and you feel lonely on the path, and you feel a lack of encouragement to go on, just remember that all of the enlightened beings are always with you. You are never alone. ~ Chamtrul Rinpoche,
509:For the disciples of Jesus, yesterday, today and always, the only authority is the authority of service, the only power is the power of the cross." Pope Francis ~ (Camera with flash: Chair of the Bishop of Rome, St. John Lateran Basilica),
510:When lies have been accepted for some time, the truth always astounds with an air of novelty." ~ Clement of Alexandria, (c. 150 - c. 215), Christian theologian and philosopher who taught at the Catechetical School of Alexandria, Wikipedia.,
511:Grace and mercy be yours from the only-begotten Son, our Lord and Saviour Jesus Christ; through him and with him be glory, honour and power to the Father and the life-giving Spirit, now and always and for ever. Amen. ~ Saint John Chrysostom,
512:One should always have one's look turned forwards to the future—retrospection is seldom healthy as it turns one towards a past consciousness. ~ Sri Aurobindo, Letters on Yoga - IV, Time and Change of the Nature,
513:There must be always remaining in every life, some place for the singing of angels, some place for that which in itself is breathless and beautiful." ~ Howard Thurman, (1899-1981) African-American author, philosopher, theologian, Wikipedia.,
514:When by a constant practice a man is capable of effecting mental concentration, then wherever he may be, his mind will always lift itself above his surroundings and will repose in the Eternal. ~ Sri Ramakrishna,
515:Physical troubles always come as lessons to teach equality and to reveal what in us is pure and luminous enough to remain unaffected. It is in equality that one finds the remedy. An important point: equality does not mean indifference.
   ~ ?,
516:It is always the individual who receives the intuitions of Nature and takes the step forward dragging or drawing the rest of humanity behind him. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man,
517:It is always well for a man to get experience for himself, when he will not take the benefit of superior experience. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest, To Motilal Roy,
518:Knowing all vain, yet we strive; for our nature seizing us always
Drives like the flock that is herded and urged towards shambles or pasture. ~ Sri Aurobindo, Collected Poems, Ilion,
519:Either God or nothing, because all that is not of God is worse than nothing! Remain united with God and love him with all your heart, always remembering that we cannot love him too much nor can we ever love him enough. ~ Saint Francis de Sales,
520:The fiction writer presents mystery through manners, grace through nature, but when he finishes there always has to be left over that sense of Mystery which cannot be accounted for by any human formula. ~ Flannery O'Connor, Mystery and Manners,
521:Grace is always present... It is really inside you, in your Heart, and the moment you effect subsidence or merger of the mind into its Source, grace rushes forth, sprouting as from a spring within you. ~ Sri Ramana Maharshi
522:Always we must keep ourselves open to the higher Word from above that does not confine itself to its own sense and the light of the Thought that carries in it its own opposites
   ~ Sri Aurobindo, The Synthesis Of Yoga,
523:A truly religious man ought to think that the other religions are also paths leading towards the Reality. We should always maintain an attitude of respect towards other religions. ~ Ramakrishss, the Eternal Wisdom
524:God's word is uttered by those who repeat Christ's teaching and meditate on his sayings. Let us always speak this word. When we speak about wisdom, we are speaking of Christ. When we speak about virtue, we are speaking of Christ. ~ Saint Ambrose,
525:Always man's Fate hangs poised on the flitting breath of a moment;
Called by some word, by some gesture it leaps, then 'tis graven, 'tis granite. ~ Sri Aurobindo, Collected Poems, Ilion,
526:Once you realize that the road is the goal and that you are always on the road, not to reach a goal, but to enjoy its beauty and its wisdom, life ceases to be a task and becomes natural and simple, in itself an ecstasy. ~ Sri Nisargadatta Maharaj,
527:The emergence of an ideal in human thought is always the sign of an intention in Nature, but not always of an intention to accomplish. ~ Sri Aurobindo, The Human Cycle: The Turn towards Unity, Its Necessity and Dangers,
528:We should always be on our guard against the interference of the ego, shouldn't we, Mother?

   Certainly this is correct. Ambition is always a source of disturbance and confusion.
   ~ The Mother, Words Of The Mother II,
529:The individual has always had to struggle to keep from being overwhelmed by the tribe. If you try it, you will be lonely often, and sometimes frightened. But no price is too high to pay for the privilege of owning yourself.
   ~ Friedrich Nietzsche,
530:Whenever there is any difficulty we must always remember that we are here exclusively to accomplish the Divine's will.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Surrender to the Divine Will, Surrender, [T1],
531:261. Perceive always and act in the light of thy increasing perceptions, but not those of the reasoning brain only. God speaks to the heart when the brain cannot understand him.
   ~ Sri Aurobindo, Essays Divine And Human,
532: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. ~ Sri Aurobindo, Essays In Philosophy And Yoga, [T5],
533:always some progress can be made anywhere
ive been fairly particular with my words and speech for a long time, the mind is harder (its a crazier mess), but I want to do that next. then probably heart, then will then body
~ JB to dad,
534:Awareness is colored by experience but is never tarnished or sullied by anything that takes place within it. Pure knowing, being aware of awareness itself is always in the same pristine condition." ~ Rupert Spira,"Being Aware of Being Aware,", (2017),
535:Be sure that the Mother will be always with you to carry you upon the path. Difficulties come and difficulties go, but, she being with you, the victory is sure.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, [T1],
536:What wonder if feel no burden when borne up by the Almighty and led on by the Supreme Guide! For we are always glad to have something to comfort us, and only with difficulty does a man divest himself of self. ~ Thomas A Kempis, The Imitation of Christ,
537:Always go too far because that is where you will find the truth." ~ Albert Camus, (1913 - 1960) French philosopher, author, and journalist, won the Nobel Prize in Literature at the age of 44 in 1957, the second youngest recipient in history, Wikipedia.,
538:Every judgement of conscience, be it right or wrong, be it about things evil in themselves or morally indifferent, is obligatory, in such wise that he who acts against his conscience always sins. ~ Saint Thomas Aquinas,
539:Nature moves forward always in the midst of all stumblings and secures her aims in the end more often in spite of man's imperfect mentality than by its means. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea,
540:Tiredness shows lack of will for progress. When you feel tired or fatigued that is lack of will for progress.
   Fire is always burning in you.
   ~ The Mother, Words Of The Mother II, Weakness, Laziness, Tiredness, Fatigue, Tamas,
541:Learn to grow love for God. Take delight in thinking of Him. Then dispassion, discrimination—all the virtues—will come to you naturally. Let the current of your thought go to Him always. Feel that you have no other refuge but God. ~ Swami Turiyananda,
542:Pray, pray, my children ... You will all be about to be tested: the good ones will pay for the culprits, I will protect many, especially those who have always trusted me." ~ Our Lady Marie Martel (1872-1913) / APPARITIONS OF TILLY (1896 - c. early 1900s),
543:Those whose heart (spiritual heart) always ponders into the remembrance of Allah (dhikr) are the real devotee, though their inner state is not reflected in their appearance. ~ Khwaja Moinuddin Chishti, @Sufi_Path
544:Beyond all other men make thyself the friend of him who is distinguished by his virtue. Yield always to his gentle warnings and observe his honourable and useful actions. ~ Pythagoras; "Golden Verses". 5-6, the Eternal Wisdom
545:Rejoice and fear not for the waves that swell,
The storms that thunder, winds that sweep;
Always our Captain holds the rudder well,
He does not sleep. ~ Sri Aurobindo, Collected Poems, To R.,
546:As all religions and philosophies point to the Supreme but each in a different direction, so all medical fashions are ways to health—though they don't always reach it. ~ Sri Aurobindo, Letters on Yoga - IV, Doctors and Medicines,
547:Live always as if you were under the very eye of the supreme and the Divine Mother. Do nothing, try to think and feel nothing that would be unworthy of the Divine Presence.
   ~ Sri Aurobindo, Letters On Himself And The Ashram, 852,
548:The disciple lives as a reconciler of those that are divided, uniting more closely those that are friends, establishing peace, preparing peace, rich in peace, pronouncing always words of peace ~ Metta Sutta, the Eternal Wisdom
549:The Yoga of the Dream State has always held to be one of the fastest, most efficient ways of reaching a plateau experience of subtle and causal realms, thus quickly opening the door to stable adaptation at - and transcendence of - those realms. ~ ken-wilber,
550:When by a constant practice a man is capable of effecting mental concentration, then wherever he may be, his mind will always lift itself above his surroundings and will repose in the Eternal. ~ Ramakrishna, the Eternal Wisdom
551:If your sadhana itself assumes the existence of the limitations, how can it help you to transcend them? Hence I say know that you are really the infinite, pure Being, the Self Absolute. You are always that Self and nothing but that Self. ~ Sri Ramana Maharshi,
552:Let us always remember the world is only the projection of the mind and the mind is in the Self. Wherever the body may move the mind must be kept under control. The body moves, but not the Self. The world is within the Self, that is all. ~ Sri Ramana Maharshi,
553:Real rebirth is dying from the ego into the spirit. Whenever identification with the body exists, a body is always available, whether this or any other one, till the body-sense disappears by merging into the source - the spirit, or Self. ~ Sri Ramana Maharshi,
554:Before we can discern the new, we must know the old. It is true that everything has always been there, but in another way, in another light, with a different value attached to it, in another realization or manifestation." ~ Jean Gebser, The Ever-Present Origin,
555:But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
556:Men are always more able to criticise sharply the work of others and tell them how to do things or what not to do than skilful to avoid the same mistakes themselves. ~ Sri Aurobindo, Letters on Yoga - IV, Problems in Human Relations,
557:The magnetic needle always points to the north, and hence it is that sailing vessel does not lose her direction. So long as the heart of man is directed towards God, he cannot be lost in the ocean of worldliness. ~ Sri Ramakrishna,
558:An overmastering impulse is not necessarily an inspiration of true guidance; in following always such impulses one is more likely to become a creature of random caprices. ~ Sri Aurobindo, Letters on Yoga - IV, The Nature of the Vital,
559:To think that this world is the aim and end of life is brutal and degenerating. Any man who starts in life with that idea degenerates himself He will never rise higher, he will always be a slave to the senses. ~ Swami Vivekananda,
560:Busy the gods are always, Thrasymachus son of Aretes,
Weaving Fate on their looms, and yesterday, now and tomorrow
Are but the stands they have made with Space and Time for their timber, ~ Sri Aurobindo, The Future Poetry, Ilion,
561:The pleasant is not always the right thing, the object to be preferred and selected, nor the unpleasant the wrong thing, the object to be shunned and rejected. ~ Sri Aurobindo, The Synthesis Of Yoga, Purification - The Lower Mentality,
562:All past persecutors of the Church are now no more, but the Church still lives on. The same fate awaits modern persecutors; they, too, will pass on, but the Church of Jesus Christ will always remain, for God has pledged His Word to protect Her. ~ Saint John Bosco,
563:And in this world, always a work of Illusion, men whose intelligence is troubled by desire, greed, envy and error, are rolled through different states with the idea that these states are real. ~ Bhagavata Purana, the Eternal Wisdom
564:The 'I' is always there - in deep sleep, in dream and in wakefulness. The one in sleep is the same as that who now speaks. There is always the feeling of 'I'. Otherwise do you deny your existence? You do not. You say 'I am'. Find out who is. ~ Sri Ramana Maharshi,
565:The Word who became all things for us is close to us, our Lord Jesus Christ who promises to remain with us always. He cries out, saying: "See, I am with you all the days of this age." He is himself the shepherd, the high priest, the way and the door. ~ Athanasius,
566:Let us have always in our hearts this thought: I am a man and nothing that interests humanity is foreign to me. We have a common birth; our society resembles the stones of a road that sustain each other. ~ Seneca, the Eternal Wisdom
567:Whatever you've been doing, you're using your mind to do it. And your mind will always fool you. It will make you believe you're getting somewhere. You're becoming something great. But it's really the ego. It is the ego that is controlling the mind. ~ Robert Adams,
568:In every moment you are creating your life with the thoughts you give primary 'attention' to." ~ Will Bowen, author of "A Complaint Free World: How to Stop Complaining and Start Enjoying the Life You Always Wanted", (2007), ten million copies sold in 106 countries.,
569:In the Giver every creature is eternal and is eternity itself. For the omnipotence of the Giver coincides with His eternity...For the Giver gave always and eternally; but [the gift] was received only with a descent from eternity. ~ Nicholas of Cusa, De Dato 3 (104),
570:So long as there is not an unreserved self-giving in both the internal and external, there will always be veilings, dark periods and difficulties. ~ Sri Aurobindo, Letters on Yoga - III, The Danger of the Ego and the Need of Purification,
571:To refrain from all evil, to speak always the truth, to abstain from all theft, to be pure and control the senses, that in sum constitutes the duty which theManu has prescribed for the four classes. ~ Laws of Manu, the Eternal Wisdom
572:Be always ready to receive the Divine, for He may visit you at any moment. And if sometimes He makes you wait at the appointed meeting-place, that is certainly no reason for you yourself to be late.
   ~ The Mother, Words Of The Mother II, 42,
573:Without self knowledge, without understanding the working and functions of his machine [his mind], man cannot be free, he cannot govern himself and he will always remain a slave." ~ George Gurdjieff, (c. 1870 - 1949) mystic, philosopher, spiritual teacher, Wikipedia,
574:He, who meditates well, attains power to work more efficiently. He is never tired, because his energy is not mis-spent in any way: he is never annoyed nor worried, he is not attached to anything. Always be calm, go on working without any fatigue. ~ Swami Akhandananda,
575:Why should you be helpless? Does not the Master guide you through good and bad? Why should you be so worried? I have deposited you at His holy feet. You will have to move about within that circle; you can't go beyond it. He is always protecting you. ~ Sri Sarada Devi,
576:All things are dependent on water; plants and animals have their origin in water.... Always the same in itself, it produces many different effects, one in the palm tree, another in the vine, and so on.... [It is] the same way with the Holy Spirit. ~ Cyril of Jerusalem,
577:Always discriminate between what you really are and what you appear to be. Always use the power of right understanding, and you will know for yourself where you are, how much you have progressed, and how far you have to go to reach your destination. ~ Swami Saradananda,
578:America makes prodigious mistakes, America has colossal faults, but one thing cannot be denied: America is always on the move. She may be going to Hell, of course, but at least she isn't standing still." ~ e. e. cummings, (1894 - 1962), American poet, painter, Wikipedia.,
579:Know that the Divine Name plants itself in the mind through repetition. The mind is running restlessly intoxicated by desires. Cultivate detachment towards the cravings and be always practicing. By constant practice the mind will gradually quiet down. ~ Swami Adbhutananda,
580:'Son of man, I have appointed you as watchman to the house of Israel.' ~ Note that Ezekiel, whom the Lord sent to preach his word, is described as a watchman. Now a watchman always takes up his position on the heights so that he can see from a distance whatever approaches.,
581:Have faith that we have to regain our lost Self and 'Stop not till the goal is reached.' Remember these words of Swamiji, 'Do not forget the ideal - do not cut it down.' Let this body perish, still do not lower the ideal. Pray for strength. Pray always. ~ Swami Akhandananda,
582:You can meditate and chant the name of the Lord very well sitting on a chair. There is no rule regarding time and place for meditating on the Lord and repeating His holy name, What is needed is to remember our Chosen Ideal always and in all circumstances. ~ SWAMI PREMANANDA,
583:Lure of the Infinite
With a hundred marvellous faces
Always he lures us to love him, always he draws us to pleasure
Leaving remembrance and anguish behind for our only treasure. ~ Sri Aurobindo, Collected Poems: Ahana, Lure of the Infinite
584:Summoning up the courage to take action is always the same regardless of how seemingly big or small the challenge. What may look like a small act of courage is courage nonetheless. The important thing is to be willing to take a step forward. ~ Nichiren,
585:Once you discover your true spiritual nature, you'll stop worrying about where you're going and when you're going to get there because you will have finally arrived. Welcome to where you've always been." ~ Sri Gawn Tu Fahr, (Jean-Pierre Gregoire) "Love's True Home.,", (2010).,
586:Real enlightenment is always with you, so there is no need for you to stick to it or even think about it. Because it is always with you, difficulty itself is enlightenment. Your busy life itself is enlightened activity. ." ~ Shunryu Suzuki, (1904-1971), Zen master, Wikipedia.,
587:The Divine is present among us. When we remember Him always He gives us the strength to face all circumstances with perfect peace and equanimity. Become aware of the Presence and your difficulties will disappear.
   ~ The Mother, Words Of The Mother II,
588:There must be always remaining in every life, some place for the singing of angels, some place for that which in itself is breathless and beautiful." ~ Howard Thurman, (1899 - 1981) African-American author, philosopher, theologian, educator, and civil rights leader, Wikipedia.,
589:What does it matter where and how you are placed? The essential point is that the mind must always remain in its source. There is nothing external which is not also internal. The mind is all. If the mind is active even solitude becomes like a market place. ~ Sri Ramana Maharshi,
590:I bow to You, Sweet Mother. Be present in me always and for ever.
Yes, I am always with you, but you must never forget to call me, for it is by calling me that the presence becomes effective. 15 December 1934 ~ The Mother, Some Answers From The Mother,
591:Imagination is living, perspective is only 'lifelike'. It used to be said that the camera cannot lie. But in fact it always does lie. Just because it looks only in that immediate way, the camera looks always at and never into what it sees. ~ Owen Barfield 'The Harp & the Camera',
592:It was necessary first to establish the awful difference btn God and the world before we could be permitted to see the awful likeness. It will always remain necessary to remember the difference in the likeness. Neither of these two Ways is or can be exclusive. ~ Charles Williams,
593:Keep your mind always in communion with God; then all depravity of the mind will vanish. Select a room for daily worship; every morning and evening retire there and sit on your Asanam; then perform Japam and Meditation and prayer regularly as long as you can. ~ Swami Brahmananda,
594:It is impossible for anyone to get what he has not got already. Even if he gets any such thing, it will go as it came. What always is will alone remain. Removal of the notion that we have not realised the Self is all that is required. We are always the Self. ~ Sri Ramana Maharshi,
595:The Self is the one reality that always exists and it is by its light all other things are seen. We forget it and concentrate on the appearances. We are so engrossed with the objects or appearances revealed by the light that we pay no attention to the light. ~ Sri Ramana Maharshi,
596:This universal order is the same for everything; neither God nor man has created it; it has always been, it is and will be always an eternally living Fire which kindles itself periodically and is again extinguished. ~ Heraclitus, the Eternal Wisdom
597:Love demands freedom. It always has, and it always will. We are free to resist, reject, and rebel against God's ways for us. We can have all the hell we want." ~ Rob Bell, (b.1970), author, listed by "Time" in 2011 as one of the 100 Most Influential People in the World, Wikipedia.,
598:Only a blind man can easily define what light is. When you do not know, you are bold. Ignorance is always bold; knowledge hesitates. And the more you know, the more you feel that the ground underneath is dissolving. The more you know, the more you feel how ignorant you are. ~ Osho,
599:Persevere in labors that lead to salvation. Always be busy in spiritual actions. In this way, no matter how often the enemy of our souls approaches, no matter how many times he may try to come near us, he'll find our hearts closed and armed against him. ~ Saint Cyprian of Carthage,
600:Tapasya lies in three things:1) You must be very truthful. Truth is the pillar, to which you must always hold. Every inch of you must be truthful. 2) You must get rid of lust. 3) You must gain control over your Vasanas. These are the main things to be observed. ~ Swami Brahmananda,
601:Without Art we should have no notion of the sacred; without Science we should always worship false gods." ~ W. H. Auden, (1907 - 1973) English-American poet; poetry noted for its stylistic and technical achievement; its engagement with politics, morals, love, & religion, Wikipedia,
602:Although defeated, life must struggle on;
Always she sees a crown she cannot grasp;
Her eyes are fixed beyond her fallen state. ~ Sri Aurobindo, Savitri, 02.06,
603:Each lie uttered is a step taken towards disintegration.

I have always and will always forbid lies.

If you do not wish to say something which is true, instead of lying just keep silent.
To speak always the truth is the highest title of nobility. ~ The Mother, WM2,
604:Reliable friendship is almost always with a very few; to have a horde of loving, unselfishly faithful friends is a phenomenon so rare that it can be safely taken as an illusion. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
605:The surest defense against evil is extreme individualism, originality of thinking, whimsicality, even eccentricity. Evil is a sucker for solidarity. It always goes for big numbers, for confident granite, for ideological purity, for drilled armies and balance sheets. ~ Joseph Brodsky,
606:In the waking state or dream state, in which things appear, and in the sleep state, in which we see nothing, there is always the light of consciousness or Self. Concentrate on the Seer and not on the seen, not on the objects, but on the Light which reveals them. ~ Sri Ramana Maharshi,
607:Our life's uncertain way winds circling on,
Our mind's unquiet search asks always light,
Till they have learned their secret in their source. ~ Sri Aurobindo, Savitri, 02.05,
608:I believe that imagination is stronger than knowledge. That myth is more potent than history. That dreams are more powerful than facts. That hope always triumphs over experience. That laughter is the only cure for grief. And I believe that love is stronger than death. ~ Robert Fulghum,
609:It is by persevering that one conquers difficulties, not by running away from them. One who perseveres is sure to triumph. Victory goes to the most enduring. Always do your best and the Lord will take care of the results.
   ~ The Mother, Words Of The Mother II,
610:When I was 5 years old, my mother always told me that happiness was the key to life. When I went to school, they asked me what I wanted to be when I grew up. I wrote down 'happy'. They told me I didn't understand the assignment, and I told them they didn't understand life. ~ John Lennon,
611:The really earnest and alert aspirant finds lessons in every object around him. Every moment of his life is a moment of choice between the true and the false. Every spiritual aspirant must be wide-awake and keep the fire of discrimination always bright in his heart.~ Swami Yatiswarananda,
612:Steadiness in devotion means that though you may be busy with many things, still your mind is always turned towards God. It should be like the needle of the compass; the needle may swing a little to this side or that, but always has tendency to point back to north ~ Swami Ramakrishnananda,
613:Things always come in the way when one wants to progress in the sadhana, but in the end if one is sincere in one's aspiration these troubles help to prepare the victory of the soul over all that opposes. ~ Sri Aurobindo, Letters on Yoga - IV, Anger and Violence,
614:The purpose and law of the birth-series is for the soul in the body to rise from plane to plane and substitute always the rule of the higher for the rule of the lower play even down to the material field. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
615:However industrious you may be, there is no end to worldly activities; but if you practice the Dharma You will swiftly conclude everything.
However nice they may seem, Samsaric affairs always end in disaster; but the fruits of practicing the Dharma Will never deteriorate. ~ Padmasambhava,
616:If you could take the bliss and happiness that comes from meditation, and put it into a bottle, it would be the most popular drink in the world. Of course, this is not possible. But the good news is that it is free, it is good for your health, and it is always available. ~ Chamtrul Rinpoche,
617:In order to be always near me really and effectively you must become more and more sincere, open and frank towards me. Cast away all dissimulation and decide to do nothing that you could not tell me immediately. ~ The Mother, Words Of The Mother I, To Be Near Me [T3],
618:Men are guided by their own nature, whether good or bad; there is no gainsaying that. But in the world, there are always some who get intoxicated when they hear of God, and shed tears of joy when they read of God. Such men are true Bhaktas. ~ Swami Vivekananda,
619:It doesn't occur to me at this moment to say more; another time, perhaps tomorrow, I may have more to say, but always the same thing and about the same, for only gypsies, robber gangs and swindlers follow the adage that where a person has once been he is never to go again. ~ Soren Kierkegaard,
620:One should perform such worship as the Śiva Puja. Once the mind has become mature, one doesn't have to continue formal worship for long. The mind then always remains united with God; meditation and contemplation become a constant habit of mind. ~ Sri Ramakrishna,
621:All psychotherapy is ultimately something of an art. There is always an irrational element in psychotherapy. The doctor's artistic intuition and sensitivity is of considerable importance. The patient, too, brings an irrational element into the relationship: his individuality. ~ Viktor E Frankl,
622:The best means to find or create the Superman is always to put yourself to a test, to go into your own solitude, to strengthen yourself, in order to find out whether you are by chance the Superman. That is what people do who want to become holy or saints. ~ Carl Jung, Zarathustra Seminars, 844,
623:We should always try to see the duty of others through their own eyes, and never judge the customs of other peoples by our own standard. I am not the standard of the universe. I have to accommodate myself to the world, and not the world to me. ~ Swami Vivekananda,
624:God is always inside and also outside, telling us to shed fears and worries. 'You can't run away from Me,' says He. But I am ever inside you; seek and you shall find,The moment you attain complete mastery over your passions, you will get Me within you, effulgent and blissful ~ Swami Vijnanananda,
625:Though my Master should visit the tavern, yet my master shall always be a saint. Though my Master should frequent the impious meeting-place of the drunkards and the sinners, yet shall he be always to me my pure and perfect Master. ~ Ramakrishna, the Eternal Wisdom
626:We must lie before the Divine always like a page perfectly blank, so that the Divine's will may be inscribed in us without any difficulty or mixture. 20 November 1954
   ~ The Mother, Words Of The Mother II, Surrender to the Divine Will, TO WILL WHAT THE DIVINE WILLS [108],
627:When Einstein had thought through a problem, he always found it necessary to formulate this subject in as many different ways as possible and to present it so that it would be comprehensible to people accustomed to different modes of thought and with different educational preparations. ~ Howard Gardner,
628:The work of eternity is the world, which has not been produced once for all but is always produced by eternity. Thus it will never perish, for eternity is imperishable, and nothing is lost in the world because the world is enveloped in eternity. ~ Hermes, the Eternal Wisdom
629:What is most important [in meditation] is the change of consciousness of which this feeling of oneness is a part. The going deep in meditation is only a means and it is not always necessary if the great experiences come easily without it.
   ~ Sri Aurobindo, Letters On Yoga - II,
630:All Religions and all Sciences connect themselves with one single science, always hidden from the common herd, and transmitted from age to age, from initiate to initiate, beneath the veil of fables and symbols. It preserves for a world yet to come the secrets of a world that has passed away. ~ Eliphas Levi,
631:Always indeed it is the higher Power that acts. Our sense of personal effort and aspiration comes from the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 59,
632:As for the attacks, it is a long-standing affair and it may not be easy to make them stop at once-but one day they will have to cease. And meanwhile they can be made shorter and less acute, by keeping faith in my promise and calling for my help that is always available.
   ~ The Mother,
633:Disciple: Lucky indeed are those who receive ur blessings now. Those who come later on cannot have this rare opportunity. MOTHER : What do u mean? Do u mean to say they will not succeed? God exists always everywhere. The Master is always present. They will succeed thro His grac ~ THE GOSPEL OF THE HOLY MOTHER,
634:That brain which cannot think high & noble thoughts, which has lost all power of originality, which has lost all vigour, that brain which is always poisoning itself with all sorts of little superstitions passing under the name of religion, we must beware of. ~ Swami Vivekananda,
635:You can remember at the beginning and offer your reading to the Divine and at the end again. There is a state of consciousness in which only a part of it is reading or doing the work and behind there is the consciousness of the Divine always.
   ~ Sri Aurobindo, Letters On Yoga - IV,
636:When something goes wrong, one must always find the reason in oneself, not superficially but deep inside oneself, and not in order to uselessly bewail the fault, but to cure it by calling one's aid the all-powerful force of the Divine.
   ~ The Mother, Some Answers From The Mother, [T2],
637:The thirst for affection and love is a human need, but it can be quenched only if it turns towards the Divine. As long as it seeks satisfaction in human beings, it will always be disappointed or wounded.
   ~ The Mother, Words Of The Mother II, Elements of Yoga, Divine Love and Human Love,
638:A wife endowed with spiritual wisdom is a real partner in life. She greatly helps her husband to follow the religious path. Both of them are devotees of God-His servant and His handmaid. Their family is a spiritual family. They are always happy with God and His devotees ~ Sri Ramakrishna,
639:It is always the originating supermind that contains within itself the true values, significances and relations of the other parts of our being and its unfolding is the condition of the integral possession of our self and nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supramental Sense,
640:Tell us, Mother, why do things go against us?

   You must not worry about these little things, and above all do not believe in fatality. These little failures always have a cause that can be avoided with a little more experience, which is sure to come.
   ~ The Mother, Words Of The Mother II,
641:280. If thy heart is troubled within thee, if for long seasons thou makest no progress, if thy strength faint and repine, remember always the eternal word of our Lover and Master, 'I will free thee from all sin and evil; do not grieve.'
   ~ Sri Aurobindo, Essays Divine And Human, Karma, [T1],
642:One who first founds on a large scale and rapidly, needs always as his successor a man with the talent or the genius for organisation rather than an impetus for expansion. ~ Sri Aurobindo, The Human Cycle, The Ancient Cycle of Prenational Empire-Building - The Modern Cycle of Nation-Building,
643:I have said that we are always with you and it is true, but to feel it you must draw back from your vital and be able to concentrate in your inner being. If you do that faithfully and sincerely, after a time you will feel the connection and the support.
   ~ Sri Aurobindo, Letters On Yoga - IV,
644:Always remember that how we react to every moment of our life will reinforce either our negative habits or positive habits. No matter how challenging life may be, each moment can be seen as either a problem or an opportunity. If we can understand this, we can start to bring our entire life to the path. ~ Chamtrul Rinpoche,
645:There is nothing wrong in the life of the world. There is no harm in that. But always keep your mind, on God. Know for certain that house, family & property are not yours. They are God's. Your real home is in God.' pray always with a longing heart for love of God's Lotus Feet ~ Sri Ramakrishna,
646:There is nothing wrong in the life of the world. There is no harm in that. But always keep your mind, on God. Know for certain that house, family & property are not yours. They are God's. Your real home is in God.' pray always with a longing heart for love of God's Lotus Feet. ~ Sri Ramakrishna,
647:We see that some things lacking cognition, namely, natural bodies, act for the sake of an end. This is apparent in that they always or very frequently act in the same way in order to bring about what is best, and from this it is clear that it is not by chance ~ Saint Thomas Aquinas, (ST 1.2.3).,
648:You have to remain in that beingness or consciousness with firm faith while having no identification with the body or personality or with name and form. Always identify yourself with consciousness. It will take a while for this conviction to take root, but persist. ~ Sri Nisargadatta Maharaj,
649:D.: Is God personal?
B.: Yes, He is always the first person, the I, ever standing before you. Because you give precedence to worldly things, God appears to have receded to the background. If you give up all else and seek Him alone, He will remain as the I, the Self. ~ Sri Ramana Maharshi,
650:The existing scientific concepts cover always only a very limited part of reality, and the other part that has not yet been understood is infinite. Whenever we proceed from the known into the unknown we may hope to understand, but we may have to learn at the same time a new meaning of the word 'understanding'.
   ~ Werner Heisenberg,
651:No little part of the torment of existence lies in this, that time is continually pressing upon us, never letting us take breath, but always coming after us, like a taskmaster with a whip. If at any moment time stays his hand, it is only when we are delivered over to the misery of boredom. ~ Arthur Schopenhauer, Studies in Pessimism,
652:What you must know is exactly the thing you want to do in life. The time needed to learn it does not matter at all. For those who wish to live according to Truth, there is always something to learn and some progress to make.
   ~ The Mother, Words Of The Mother II, The True Aim of Life, [5], [T6],
653:Whatever the scientists may come up with, writers and artists will continue to portray altered mental states, simply because few aspects of our nature fascinate people so much. The so-called mad person will always represent a possible future for every member of the audience ~ who knows when such a malady may strike? ~ Margaret Atwood,
654:Thus said Ramakrishna and thus said Vivekananda. Yes, but let me know also the truths which the Avatar cast not forth into speech and the prophet has omitted from his teachings. There will always be more in God than the thought of man has ever conceived or the tongue of man has ever uttered.
   ~ Sri Aurobindo,
655:There are so many ways of making the approach to meditation as joyful as possible. You can find the music that most exalts you and use it to open your heart and mind. You can collect pieces of poetry, or quotations of lines of teachings that over the years have moved you, and keep them always at hand to elevate your spirit. ~ Sogyal Rinpoche,
656:There is always (it is probably inevitable) the path of struggle and then there is the sunlit path. And after much study and investigation, I have had a sort of spiritual ambition, if it may be called that, to bring to the world a sunlit path in order to eliminate the need for suffering and struggle...
   ~ The Mother,
657:The dharma, whether it is sutra, tantra, mahamudra, or dzogchen, is like pure gold. No matter how many other metals that mix with it, pure gold can always be extracted. Likewise, any culture can easily absorb the dharma, whether it is in ancient Tibet or the modern day West, as the dharma is beyond culture, time, and place. ~ Chamtrul Rinpoche,
658:And he knew, also, what the old man was thinking as his tears flowed, and he, Rieux, thought it too: that a loveless world is a dead world, and always there comes an hour when one is weary of prisons, of one's work, and of devotion to duty, and all one craves for is a loved face, the warmth and wonder of a loving heart. ~ Albert Camus, The Plague,
659:Always we must repeat to the doubting intellect the promise of the Master, 'I will deliver thee from all sin and evil; do not grieve.' At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work, 245, [T3],
660:The mind can reflect the Infinite, it can dissolve itself into it, it can live in it by a large passivity, it can take its suggestions and act them out in its own way, a way always fragmentary, derivative and subject to a greater or less deformation, but ~ Sri Aurobindo, The Synthesis Of Yoga, The Nature of the Supermind,
661:Almost certainly God is not in time. His life does not consist of moments one following another...Ten-thirty-- and every other moment from the beginning of the world--is always Present for Him. If you like to put it this way, He has all eternity in which to listen to the split second of prayer put up by a pilot as his plane crashes in flames. ~ C S Lewis,
662:Surely the gods protect, yet is Death too always mighty.
Most in his shadowy envy he strikes at the brave and the lovely,
Grudging works to abridge their days and to widow the sunlight.
Most, disappointed, he rages against the beloved of Heaven;
S ~ Sri Aurobindo, Collected Poems, Ilion,
663:I would take it for granted that everyone who becomes a Christian would undertake [our New Testament regimental orders]. It is enjoined upon us by Our Lord; and since they are his commands, I believe in following them. It is always just possible that Jesus Christ meant what he said when He told us to seek the secret place and to close the door. ~ C S Lewis,
664:These drops [of consciousness] happen to all sadhaks; their causes are various; sometimes it is a pull from below, sometimes an invasion from outside, sometimes a less ascertainable cause. When it happens, one must always remain as quiet as possible behind and call back the better condition.
   ~ Sri Aurobindo, Letters On Yoga - III,
665:To do yoga, one of the most important things to achieve is to get rid of all attachment to the past. Let the past be past and concentrate only on the progress you want to make and the surrender to the Divine you have to achieve. My blessings and help are always with you. With love. 10 January 1967 ~ The Mother, Words Of The Mother III,
666:God is alive. Magic is afoot. God is alive. Magic is afoot. God is afoot. Magic is alive. Alive is afoot. Magic never died. God never sickened. Many poor men lied. Many sick men lied. Magic never weakened. Magic never hid. Magic always ruled. God is afoot. God was ruler though his funeral lengthened. Though his mourners thickened Magic never fled... ~ Leonard Cohen,
667:Remind yourself always that the Divine Force is there, that you have felt it and that, even if you seem to lose consciousness of it for a time or it seems something distant, still it is there and is sure to prevail For those whom the Force has touched and taken up, belong thenceforth to the Divine.
   ~ Sri Aurobindo, Letters On Yoga - II,
668:My dear child, I carry you always in my arms, pressed close to my heart, and I have no doubt that you will become aware of it if you forget the world and concentrate on me. By turning your thoughts towards me you will feel closer and closer to me and peace will come to dwell in your heart. Love. 25 May 1934
   ~ The Mother, On Education, [T0],
669:It is only by aspiration and prayer that ego can be overcome; a constant and sincere aspiration is always answered by the Divine. Feb 3rd

Ignorance is a human general illness and nobody can escape it until one is united with the Divine. Feb 9th

Let the aspiration and love for the Divine conquer in you all desires and difficulties. Feb 14
~ The Mother
670:Always the wide-pacing river of Life from its far-off fountains
Flows down mighty and broad, like a warhorse brought from its manger
Arching its neck as it paces grand to the gorges of danger.
Sometimes we hesitate, often start and would turn from t ~ Sri Aurobindo, Collected Poems, The Descent of Ahana,
671:There is no fact in Science which may not tomorrow be turned into ridicule...The very hopes of man, the thoughts of his heart, the religions of the peoples, the customs and ethics of humanity are all at the mercy of a new generalisation. The generalisation is always a new current of the divine in the spirit. ~ Emerson, the Eternal Wisdom
672:Vainly the divine whispers seek us; the heights are rejected.
Man to his earth drawn always prefers his nethermost promptings,
Man, devouring, devoured who is slayer and slain through the ages
Since by the beast he soars held and exceeds not that pedestals measure. ~ Sri Aurobindo, Collected Poems, Ilion,
673:The goal of yoga is always hard to reach, but this one is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender. ~ Sri Aurobindo, Letters On Yoga - II,
674:We need way more intimacy than nearly anyone considers normal. Always hungry for it, we seek solace and sustenance in the closest available substitutes: television, shopping, pornography, conspicuous consumption - anything to ease the hurt, to feel connected, or to project an image by which we might be seen and known, or at least see and know ourselves.
   ~ Charles Eisenstein,
675:Give yourself entirely to the Divine and you will see the end of all your troubles.
Never say, "I have nothing to give to the Divine." There is always something to give, for always you can give yourself in a better and more complete way.
There is always something to give, for always you can give yourself in a better and more complete way. ~ The Mother, Words Of The Mother II,
676:It is no doubt as you say, [1] but that is always the difficulty of the physical consciousness until it has been enlightened from within.
   [1] The correspondent wrote that although she wanted to get rid of her desires, confusions and wrong movements, the outward, physical part of her being wanted to hold on to them.
   ~ Sri Aurobindo, Letters On Yoga - IV,
677:Children will always be afraid of the dark, and men with minds sensitive to hereditary impulse will always tremble at the thought of the hidden and fathomless worlds of strange life which may pulsate in the gulfs beyond the stars, or press hideously upon our own globe in unholy dimensions which only the dead and the moonstruck can glimpse. ~ H. P. Lovecraft, Supernatural Horror in Literature,
678:One cannot demand of a scholar that he show himself a scholar everywhere in society, but the whole tenor of his behavior must none the less betray the thinker, he must always be instructive, his way of judging a thing must even in the smallest matters be such that people can see what it will amount to when, quietly and self-collected, he puts this power to scholarly use. ~ Georg C Lichtenberg,
679:Surely, my child, I have no intention of leaving you and you need not worry; one thing you must know and never forget: all that is true and sincere will always be kept. Only what is false and insincere will disappear.
   In the measure in which your need for me is sincere and genuine, it will be fulfilled. 5 October 1955
   ~ The Mother, Words Of The Mother I, I am With You,
680:Sadness gives depth. Happiness gives height. Sadness gives roots. Happiness gives branches. Happiness is like a tree going into the sky, and sadness is like the roots going down into the womb of the earth. Both are needed, and the higher a tree goes, the deeper it goes, simultaneously. The bigger the tree, the bigger will be its roots. In fact, it is always in proportion. That's its balance. ~ Osho,
681:The masses have never thirsted after truth. They turn aside from evidence that is not to their taste, preferring to deify error, if error seduce them. Whoever can supply them with illusions is easily their master; whoever attempts to destroy their illusions is always their victim. An individual in a crowd is a grain of sand amid other grains of sand, which the wind stirs up at will. ~ Gustave Le Bon,
682:There is an internal war in man between reason and the passions. He could get some peace if he had only reason without passions or only passions without reason, but because he has both, he must be at war, since he cannot have peace with one without being at war with the other. Thus he is always divided and in opposition to himself. ~ Buddhist Texts, the Eternal Wisdom
683:Many say with an appearance of humility, "I am even as an earthworm crawling in the dust..."; so always believing themselves to be earthworms, they become in time feeble as the worm. Let not discouragement enter into thy heart; despair is for all the great enemy of our progress. What a man thinks himself to be, that he in fact becomes. ~ Ramakrishna, the Eternal Wisdom
684:O Mother, what should I do? I am completely unconscious. Mother, where are You?

   In your psychic being - I am always present there. It is there that you can find me and must find me, and when you have found me there, in the depths of your heart, you will also recognise me in my physical form. 31 October 1934
   ~ The Mother, More Answers From The Mother, [T0],
685:... The undivine, therefore, is all that is unwilling to accept the light and force of the Mother. That is why I am always telling you to keep yourself in contact with the Mother and with her Light and Force, because it is only so that you can come out of this confusion and obscurity and receive the Truth that comes from above. ~ Sri Aurobindo, The Mother With Letters On The Mother,
686:Always the dark Adventurers seem to win;
Nature they fill with evil's institutes,
Turn into defeats the victories of Truth,
Proclaim as falsehoods the eternal laws,
And load the dice of Doom with wizard lies;
The world's shrines they have occupied, usurpe ~ Sri Aurobindo, Savitri, The World of Falsehood the Mother of Evil and the Sons of Darkness,
687:It is now long since Sri Aurobindo has put up everywhere in the Ashram this reminder that you all know: 'Always behave as if the Mother was looking at you, because she is, indeed, always present.' This is not a mere phrase, not simply words, it is a fact. I am with you in a very concrete manner and they who have a subtle vision can see me.
   ~ The Mother, Words Of The Mother I, [T0],
688:Any physical theory is always provisional, in the sense that it is only a hypothesis; you can never prove it. No matter how many times the results of experiments agree with some theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory. ~ Stephen Hawking,
689:Remember that the Mother is always with you.
   Address Her as follows and She will pull you out of all difficulties:

   "O Mother, Thou art the light of my intelligence, the purity of my soul,
   the quiet strength of my vital, the endurance of my body.
   I rely on Thee alone and want to be entirely Thine.
   Make me surmount all obstacles on the way."
   ~ The Mother, Words Of The Mother III, [T1],
690:Scrutinise the heavens, sound the earth and they will reveal to thee always their impermanence, consider the world all around thee and it will reveal to thee always its impermanence: but when thou shalt have acquired spiritual illumination, thou shalt find wisdom and the intelligence that thou shalt have so attained will guide thee at once on the path. ~ Sutra in 42 Articles, the Eternal Wisdom
691:The best way to understand is always to rise high enough in the consciousness to be able to unite all contradictory ideas in a harmonious synthesis.
And for the correct attitude, to know how to pass flexibly from one position to another without ever losing sight even for a moment of the one goal of self-consecration to the Divine and identification with Him.
29 April 1964
~ The Mother, On Education,
692:We believe often that the greatest force existent in the world is material force. We so think because our body, whether we will or no, feels always that force. But spiritual force, the force of thought seems to us insignificant and we do not recognise it as a force at all. Nevertheless it is there that true force resides, that which modifies our life and the life of others. ~ Tolstoi, the Eternal Wisdom
693:All human beings are full of ego. If you want to change, you must be very quiet and always aspire for a higher consciousness to come down into you in which there is not the ego. When it comes down, the real change will come. But you must be quiet within, not worried and restless - you must open confidently to the Mother's Force and let it work in you.
   ~ Sri Aurobindo, Letters On Yoga - IV, Ego and Its forms,
694:That Self, Lord, Brahman we would know that we may realise our unity with it and with all that it manifests and in that unity we would live. For we demand of knowledge that it shall unite; the knowledge that divides must always be a partial knowing good for certain practical purposes; the knowledge that unites is the knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Disciplines of Knowledge,
695:Even if you fail to do it during your lifetime, you must think of god at least at the time of death, since one becomes what he thinks of
at the time of death. But unless all your life you have been thinking of God, unless you have accustomed yourself to dhyana of 'God
always during life, it would not at all be possible for you think of God at the time of death. ~ Sri Ramana Maharshi, Day by Day, 9-3-46,
696:It is when the contact with the psychic being is established that the heart feels this strange heaviness, the heaviness of all that is still in the Nature preventing the complete union with the soul - and this heaviness brings always tears in the eyes - but the tears are sweet and the heaviness itself is sweet if one keeps quiet and concentrated, turning inwards with surrender and confidence.
   ~ The Mother, White Roses,
697:Maybe, he thought, there aren't any such things as good friends or bad friends~maybe there are just friends, people who stand by you when you're hurt and who help you feel not so lonely. Maybe they're always worth being scared for, and hoping for, and living for. Maybe worth dying for, too, if that's what has to be. No good friends. No bad friends. Only people you want, need to be with; people who build their houses in your heart. ~ Stephen King,
698:So, the only thing to do is to accept quietly the conditions in which you find yourself, knowing that for him who has faith in the Divine it is always the best for him that happens. The Divine does not want human beings to suffer, but, in their ignorance, human beings react in such a way that they bring suffering upon themselves. In peace, quietness and surrender is the only solution.
   ~ The Mother, Words Of The Mother II,
699:Dana, charity. There is no higher virtue than charity. The lowest man is he whose hand draws in, in receiving; and he is the highest man whose hand goes out in giving. The hand was made to give always. Give the last bit of bread you have even if you are starving. You will be free in a moment if you starve yourself to death by giving to another. Immediately you will be perfect, you will become God. ~ Swami Vivekananda,
700:ever be cowardly in the face of sin; say not to thyself. "I cannot do otherwise, I am habituated, I am weak." As long as thou livest, thou canst always strive against sin and conquer it, if not today, tomorrow, if not tomorrow, the day after, if not the day after, surely before thy death. But if from the beginning thou renounce the struggle, thou renouncest the fundamental sense of living. ~ Tolstoi, the Eternal Wisdom
701:Nature and books belong to the eyes that see them. It depends on the mood of the man, whether he shall see the sunset or the fine poem. There are always sunsets, and there is always genius; but only a few hours so serene that we can relish nature or criticism. The more or less depends on structure or temperament. Temperament is the iron wire on which the beads are strung. Of what use is fortune or talent to a cold and defective store? ~ Ralph Waldo Emerson,
702:When coming out of sleep you must keep quiet for a few moments and consecrate the coming day to the Divine, praying to remember Him always and in all circumstances.

Before going to sleep you must concentrate for a few minutes, look into the day that has passed, remember when and where you have forgotten the Divine, and pray that such forgettings should not happen again. 31 August 1953
~ The Mother, Words Of The Mother III,
703:to become conscious of the psychic :::
The psychic being always has an influence on the thoughts and actions, but one is rarely conscious of it. To become conscious of the psychic being, one must want to do so, make one's mind as silent as possible, and enter deep into the heart of one's being, beyond sensations and thoughts. One must form the habit of silent concentration and descent into the depths of one's being.
   ~ The Mother,
704:Throughout the past 2500 years, whichever country Buddhism has been taught in, there have always been great yogis. Likewise, sooner or later there will be the great yogis of the West. This is because Buddhism has nothing to do with culture, gender, language, or colour. Buddhism is for all beings throughout time and space. And whoever dedicates their life to putting the teachings into practice will become a great yogi. It is as simple as that. ~ Chamtrul Rinpoche,
705:We also know life passes quickly and death is certain, yet in our busy lives we find it difficult to practice as much as we wish we could. Perhaps we meditate for an hour or two each day, but that leaves the other twenty-two hours in which to be distracted and tossed about on the waves of samsara. But there is always time for sleep; the third of our lives we spend sleeping can be used for practice.
   ~ Tenzin Wangyal Rinpoche, The Tibetan Yogas Of Dream And Sleep,
706:If I work I feel all right, but the fatigue comes after that. Why? What to do?

   It is because you are receptive to the force when you work and that sustains you. But when you are not under the strain of the work you are less receptive. You must learn to be receptive in all circumstances and always - especially when you take rest - it must not be the 'rest' of inertia but a true rest of receptivity.
   ~ The Mother, Words Of The Mother II,
707:I can live with doubt and uncertainty and not knowing. I think it is much more interesting to live not knowing than to have answers that might be wrong. If we will only allow that, as we progress, we remain unsure, we will leave opportunities for alternatives. We will not become enthusiastic for the fact, the knowledge, the absolute truth of the day, but remain always uncertain ... In order to make progress, one must leave the door to the unknown ajar. ~ Richard P Feynman,
708:None dies except in appearance. In fact what is called birth is the passage from essence to substance, and what is called death is on the contrary the passage from substance to essence. Nothing is born and nothing dies in reality, but all first appears and then becomes invisible. The first effect is produced by the density of matter, the second by the subtlety of essence which remains always the same but is sometimes in movement, sometimes in repose. ~ Apollonius of Tyana,
709:If Confucius can serve as the Patron Saint of Chinese education, let me propose Socrates as his equivalent in a Western educational context - a Socrates who is never content with the initial superficial response, but is always probing for finer distinctions, clearer examples, a more profound form of knowing. Our concept of knowledge has changed since classical times, but Socrates has provided us with a timeless educational goal - ever deeper understanding. ~ Howard Gardner,
710:279 - O soldier and hero of God, where for thee is sorrow or shame or suffering? For thy life is a glory, thy deeds a consecration, victory thy apotheosis, defeat thy triumph. - Sri Aurobindo.

For one who is totally consecrated to the Divine, there can be neither shame nor suffering, for the Divine is always with him and the Divine Presence changes all things into glory. 9 January 1970 ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.295,
711:If iron is once changed to gold by the touch of the philosopher's stone, it may be kept in the earth or thrown into a mass of ordure, but always it will be gold and can never go back to its first condition. So is it with him whose heart has touched, were it but a single time, the feet of the Almighty; let him dwell amidst the tumult of the world or in the solitude of the forest, by nothing can he again be polluted. ~ Ramakrishna, the Eternal Wisdom
712:Paul Brunton in his book A Search in Secret Egypt repeatedly speaks of Atlantis. I always thought that belief in Atlantis was only an imagination of the Theosophists. Is there any truth in the belief?

Atlantis is not an imagination. Plato heard of this submerged continent from Egyptian sources and geologists are also agreed that such a submersion was one of the great facts of earth history. 22 June 1936 ~ Sri Aurobindo, Letters On Poetry And Art,
713:You Will Find Me

The Mother: Take the trouble to find me. Follow the path that I have traced before you. Nothing is as important as this work. Nothing can be compared to this. Only the Divine. To find the Divine. This is life, this the aim, this the joy! To love the Divine so that He is always with you. Let it be Him who does all. He works with you. He strives with you. He guides you at every instant.
Au revoir, my child. ~ The Mother, The Supreme, Mona Sarkar,
714:Q: I wrote to the Mother a prayer in French. Her answer to it was: "Ouvre ton cæur et tu me trouveras déjà là." ("Open your heart and you will find me already there.") What exactly does this signify?
   A: What the Mother meant was this that when there is a certain opening of the heart, you find that there was always the eternal union there (the same that you experience always in the Self above).
   ~ Sri Aurobindo, The Mother With Letters On The Mother, 2-7-1935,
715:One must have an unvarying will to acquire what one does not have in one's nature, to know what one does not yet know, to be able to do what one cannot yet do. One must progress constantly in the light and the peace which come from the absence of personal desire. If one has a strong will, he has only to orient it properly; if he has no will, he has first of all to build one for himself, which always takes long and is sometimes difficult.
   ~ The Mother, Words Of The Mother II,
716:This encounter, the very heart of psychotherapy, is a caring, deeply human meeting between two people, one (generally, but not always, the patient) more troubled than the other. Therapists have a dual role: they must both observe and participate in the lives of their patients. As observer, one must be sufficiently objective to provide necessary rudimentary guidance to the patient. As participant, one enters into the life of the patient and is affected and sometimes changed by the encounter. ~ Irvin D Yalom,
717:This is how it works. I love the people in my life, and I do for my friends whatever they need me to do for them, again and again, as many times as is necessary. For example, in your case you always forgot who you are and how much you're loved. So what I do for you as your friend is remind you who you are and tell you how much I love you. And this isn't any kind of burden for me, because I love who you are very much. Every time I remind you, I get to remember with you, which is my pleasure. ~ James Lecesne,
718:None dies except in appearance. In fact what is called birth is the passage from essence to substance, and what is called death is on the contrary the passage from substance to essence. Nothing is born and nothing dies in reality, but all first appears and then becomes invisible. The first effect is produced by the density of matter, the second by the subtlety of essence which remains always the same but is sometimes in movement, sometimes in repose. ~ Apollonius of Tyana, the Eternal Wisdom
719:When a jar is broken, the space that was inside Merges into the space outside. In the same way, my mind has merged in God; To me, there appears no duality.
Truly, there's no jar, no space within; There's no body and no soul encased. Please understand; everything is Brahman. There's no subject, no object, no separate parts.
Everywhere, always, and in everything, Know this: the Self alone exists. Everything, both the Void and the manifested world, Is nothing but my Self; of this I am certain. ~ The Song of the Avadhut,
720:What is the good of words if they aren't important enough to quarrel over? Why do we choose one word more than another if there isn't any difference between them? If you called a woman a chimpanzee instead of an angel, wouldn't there be a quarrel about a word? If you're not going to argue about words, what are you going to argue about? Are you going to convey your meaning to me by moving your ears? The Church and the heresies always used to fight about words, because they are the only thing worth fighting about. ~ G K Chesterton,
721:True humility is humility before the Divine, that is, a precise, exact, living sense that one is nothing, one can do nothing, understand nothing without the Divine, that even if one is exceptionally intelligent and capable, this is nothing in comparison with the divine Consciousness, and this sense one must always keep, because then one always has the true attitude of receptivity - a humble receptivity that does not put personal pretensions in opposition to the Divine. ~ The Mother, Questions And Answers 1953,
722:If there is a magic in story writing, and I am convinced there is, no one has ever been able to reduce it to a recipe that can be passed from one person to another. The formula seems to lie solely in the aching urge of the writer to convey something he feels important to the reader. If the writer has that urge, he may sometimes, but by no means always, find the way to do it. You must perceive the excellence that makes a good story good or the errors that makes a bad story. For a bad story is only an ineffective story. ~ John Steinbeck,
723:The Master came back to the drawing-room and said: "The worldly minded practise devotions, japa, and austerity only by fits and starts. But those who know nothing else but God repeat His name with every breath. Some always repeat mentally, 'Om Rāma'.

Even the followers of the path of knowledge repeat, 'Soham', 'I am He'. There are others whose tongues are always moving, repeating the name of God. One should remember and think of God constantly." ~ Sri Ramakrishna, The Gospel of Sri Ramakrishana,
724:This gesture of the Divine Mother teaches us also what should be the approach and attitude of human beings in all their activities. In all our movements we should always remember Him, refer to Him, consider that in the last analysis each and every movement comes from Him and we must always offer them to Him, return them to the parent-source from where they come, therein lies freedom, the divine detachment which the individual must possess always in order to be one with Him, feel one's identity with Him. ~ Nolini Kanta Gupta, On Savitri, 12,
725:Ordinary life does not interest me. I seek only the high moments. I am in accord with the surrealists, searching for the marvelous. I want to be a writer who reminds others that these moments exist; I want to prove that there is infinite space, infinite meaning, infinite dimension. But I am not always in what I call a state of grace. I have days of illuminations and fevers. I have days when the music in my head stops. Then I mend socks, prune trees, can fruits, polish furniture. But while I am doing this I feel I am not living. ~ Anaïs Nin,
726:An integral intuition into the nature of conscious being shows us that it is indeed one in essence, but also that it is capable of an infinite potential complexity and multiplicity in self-experience. The working of this potential complexity and multiplicity in the One is what we call from our point of view manifestation or creation or world or becoming - (bhuvana, bhava). Without it no world-existence is possible. The agent of this becoming is always the self-conscience of the Being. ~ Sri Aurobindo, Isha Upanishad,
727:the one thing needful :::
It is the lesson of life that always in this world everything fails a man - only the Divine does not fail him, if he turns entirely towards the Divine. It is not because there is something bad in you that blows fall on you - blows fall on all human beings because they are full of desire for things that cannot last and they lose them or, even if they get, it brings disappointment and cannot satisfy them. To turn to the Divine is the only truth in life. ~ Sri Aurobindo, Letters On Yoga - IV,
728:From the point of view of a spiritual life, it is not what you do that matters most, but the way in which it is done and the consciousness you put into it. Remember always the Divine and all you do will be an expression of the Divine Presence. When all your actions are consecrated to the Divine, there will be no longer activities that are superior and activities that are inferior; all will have an equal importance - the value given them by the consecration.
   ~ The Mother, Words Of The Mother II, The Divine Is with You,
729:The Maze is an old Native myth. The Maze itself is the sum of a man's life. The choices he makes, the dreams he hangs onto. And there at the center there's a legendary man who had been killed over and over again countless times. But always clawed his way back to life. The man returned for a last time to vanquish all his oppressors in a tireless fury. Built a house and around that house he built a maze so complicated only he could navigate through it. I reckon he's seen enough fighting.
   ~ Jonathan Nolan & Lisa Joy, Westworld, Teddy to the Man in Black,
730:It is not pillage, assassinations and executions that arc terrifying. What is pillage? It is the passing of property from some to others. That always has been and always will be and there is nothing in it that is terrifying. What are executions and asssassinalions? It is the passing of men from life to death. These passings have been, are and always will be, and there equally there is nothing that is terrifying. What is really terrifying is the hatred of men which engenders brigandage, theft and murder. ~ Tolstoi, the Eternal Wisdom
731:The inexperienced in wisdom and virtue, ever occupied with feasting and such, are carried downward, and there, as is fitting, they wander their whole life long, neither ever looking upward to the truth above them nor rising toward it, nor tasting pure and lasting pleasures. Like cattle, always looking downward with their heads bent toward the ground and the banquet tables, they feed, fatten, and fornicate. In order to increase their possessions they kick and butt with horns and hoofs of steel and kill each other, insatiable as they are. ~ Plato,
732:Divine Mother, I want to realise Your Presence in all the parts of my being, penetrating even the body - only I don't know how to do it. You are the very reason of my being; why then do I live now without feeling Your Presence even in the cells of my body?

   The physical nature is obscure and recalcitrant everywhere; it is very difficult for it to become conscious of the divine Presence. That is why we must be patient and keep on aspiring with the certitude of Victory. My blessings are always with you.
   ~ The Mother, Words Of The Mother II,
733:The spirit, while superior to all of its bodies, is incapable of manifesting without its chain of vehicles. This divine spark must always be limited by the quality of its bodies. In all too many cases, it is the servant of its own dependencies. Instead of ruling its world by apostolic succession, the spirit is generally bowed and broken by the endless demands of the lower nature. The appetites, desires, and selfish propensities cast the spirit into a dungeon, while a false and cruel monarch rules the empire in his stead. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics,
734:I was told when I grew up I could be anything I wanted: a fireman, a policeman, a doctor - even President, it seemed. And for the first time in the history of mankind, something new, called an astronaut. But like so many kids brought up on a steady diet of Westerns, I always wanted to be the avenging cowboy hero - that lone voice in the wilderness, fighting corruption and evil wherever I found it, and standing for freedom, truth and justice. And in my heart of hearts I still track the remnants of that dream wherever I go, in my endless ride into the setting sun. ~ Bill Hicks,
735:Masturbation is not the happiest form of sexuality, but the most advisable for him who wants to be alone and think. I detect the aroma of this pleasant vice in most philosophers, and a happily married logicians is almost a contradiction in terms. So many sages have regarded Woman as temptress because fornication often leads to marriage, which usually leads to children, which always leads to a respectable job and pretending to believe the idiocies your neighbors believe. The hypocrisy of the sages has been to conceal their timid onanism and call it celibacy. ~ Robert Anton Wilson,
736:It is the Divine who is the Master - the Self is inactive, it is always a silent wideness supporting all things - that is the static aspect. There is also the dynamic aspect through which the Divine works - behind that is the Mother. You must not lose sight of that, that it is through the Mother that all things are attained.
Again I feel that this Self is not only the Lord of this being, but that I myself am this Self. All these feelings are within myself, not above me; they come down from above. ~ Sri Aurobindo, The Mother With Letters On The Mother [T8],
737:(Mother to Mona Sarkar:) "You know, the Grace is something that pushes you towards the goal to be reached. Do not try to judge it with your mind – you will get nowhere. For it is something tremendous which is not expressed in words or in feelings.
You know, when the Grace acts, the result could be a death or misfortune or happiness; it could even be a catastrophe but it is always the best for the individual. It is a blow sent by the Divine for a bounding progress. The Grace is that which makes you advance rapidly towards the realisation." ~ The Mother, Sweet Mother - Luminous Notes, p.116
738:The Master always encouraged us to practise spiritual disciplines. He would tell us: "Pray unceasingly. Be sincere. Don't show your spiritual disciplines to others. If the character is not good, what good will japam do? Young women should be very careful. Be pure. The trees suck water from the earth through their roots, unperceived. Likewise, some people show a religious nature outwardly but secretly enjoy lustful things. Don't be a hypocrite."

One time he said to me: "If you cannot remember God, think of me. That will do." ~ Sri Ramakrishna, [Post
739:There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain philosophy or faith, by the guidance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land. - Clare Cameron, Green Fields of England ~ Israel Regardie, A Garden Of Pomegranates,
740:... What you should do, is always to reject the lower experiences and concentrate on a fixed and quiet aspiration towards the one thing needed, the Light, the Calm, the Peace, the Devotion that you felt for two or three days. It is because you get interested in the lower vital experiences and in observing and thinking about them that they take hold, and then comes the absence of the Contact and the confusion. You have surely had enough of this kind of experience already and should make up your mind to steadily reject it when it comes.
   ~ Sri Aurobindo, Letters On Yoga - II,
741:The connection between you and the Mother is there and has always existed. Inside it is very evident and, when you are in the psychic condition, that which is inside begins to work. It is only the physical mind that suggests the idea to the contrary because outward circumstances are still inharmonious and unfavourable. Do not allow these suggestions to sway you. Seek the connection within you in your psychic being; then even through the outward circumstances it will shine out and change all into oneness.
5 June 1936 ~ Sri Aurobindo, The Mother With Letters On The Mother,
742:If something wrong happens, at once repeat my name- "Ma" "Ma" ..... Indeed it is like a meditation. Whenever you repeat the name of the Divine, you must always feel that the Divine is in your heart -- there you can feel sweetness and peace. No doubt, sometimes you do not feel the Divine's presence and peace, it is because your consciousness is entangled in the mind full of illusions. But you must understand that the hostile forces are false and the divine Forces are true. You must also develop your consciousness towards the divine Light. ~ The Mother, MOTHER YOU SAID SO....., Huta,
743:The reason why you do not touch fire is because you know that it will cause you to suffer. Likewise, if you truly understand karma, you will not commit a single negative action, because unless that negative karma is purified, you know that it will eventually ripen into suffering.
You might forget this natural process, or you might not believe in it, because the ripening does not always happen immediately. But your karma will follow you like your shadow, that gets closer and closer without you realising, until you are eventually touched by it. Please, I urge you to always remember this. ~ Chamtrul Rinpoche,
744:To return to the