classes ::: Delight, verb, noun, Sanskrit,
children :::
branches ::: Ananda, Divine Ananda, Satchitananda
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Ananda
class:Delight
word class:verb
word class:noun
Language class:Sanskrit



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OBJECT INSTANCES [1] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
the_Divine_Ananda
the_Divine_Ananda
SEE ALSO


AUTH

BOOKS
18000_books_ranked
Amrita_Gita
Bhakti-Yoga
Big_Mind,_Big_Heart
Essays_Divine_And_Human
Evolution_II
God_Exists
Guru_Bhakti_Yoga
Infinite_Library
Kena_and_Other_Upanishads
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_III
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Mind_-_Its_Mysteries_and_Control
My_Burning_Heart
On_Thoughts_And_Aphorisms
Patanjali_Yoga_Sutras
Philosophy_of_Dreams
Questions_And_Answers_1950-1951
Questions_And_Answers_1954
Questions_And_Answers_1955
Raja-Yoga
Self_Knowledge
Sivananda_Companion_to_Yoga__Sivananda_Companion_to_Yoga
The_Gospel_of_Sri_Ramakrishna
The_Integral_Yoga
The_Lotus_Sutra
The_Perennial_Philosophy
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
Thought_Power
Thus_Awakens_Swami_Sivananda
Toward_the_Future

IN CHAPTERS TITLE
01.06_-_Vivekananda
05.04_-_Of_Beauty_and_Ananda
1.1.02_-_Sachchidananda
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
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
1955-11-02_-_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
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
1956-04-25_-_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
1956-07-18_-_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
1956-11-28_-_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
2.12_-_The_Realisation_of_Sachchidananda
2.24_-_Gnosis_and_Ananda
3.07_-_The_Ananda_Brahman
31.05_-_Vivekananda
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.10_-_The_Descent_of_Ananda

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Mother_on_Savitri
00.03_-_Upanishadic_Symbolism
00.05_-_A_Vedic_Conception_of_the_Poet
0.01_-_Life_and_Yoga
0.02_-_The_Three_Steps_of_Nature
0.05_-_The_Synthesis_of_the_Systems
0.07_-_Letters_to_a_Sadhak
01.02_-_Natures_Own_Yoga
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_Motives_for_Seeking_the_Divine
01.04_-_The_Intuition_of_the_Age
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.06_-_Vivekananda
01.07_-_Blaise_Pascal_(1623-1662)
01.09_-_The_Parting_of_the_Way
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
01.12_-_Three_Degrees_of_Social_Organisation
0.11_-_Letters_to_a_Sadhak
02.01_-_Our_Ideal
02.02_-_Lines_of_the_Descent_of_Consciousness
02.02_-_Rishi_Dirghatama
02.06_-_The_Integral_Yoga_and_Other_Yogas
03.01_-_Humanism_and_Humanism
03.04_-_Towardsa_New_Ideology
03.05_-_Some_Conceptions_and_Misconceptions
03.05_-_The_Spiritual_Genius_of_India
03.06_-_Divine_Humanism
03.13_-_Human_Destiny
03.15_-_Origin_and_Nature_of_Suffering
03.15_-_Towards_the_Future
04.03_-_Consciousness_as_Energy
04.04_-_Evolution_of_the_Spiritual_Consciousness
04.06_-_Evolution_of_the_Spiritual_Consciousness
05.01_-_Of_Love_and_Aspiration
05.03_-_Bypaths_of_Souls_Journey
05.03_-_Of_Desire_and_Atonement
05.04_-_Of_Beauty_and_Ananda
05.05_-_Man_the_Prototype
05.05_-_Of_Some_Supreme_Mysteries
05.33_-_Caesar_versus_the_Divine
06.01_-_The_Word_of_Fate
06.16_-_A_Page_of_Occult_History
06.33_-_The_Constants_of_the_Spirit
07.01_-_Realisation,_Past_and_Future
08.07_-_Sleep_and_Pain
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
09.09_-_The_Origin
1.001_-_The_Aim_of_Yoga
10.02_-_Beyond_Vedanta
10.06_-_Looking_around_with_Craziness
1.007_-_Initial_Steps_in_Yoga_Practice
10.07_-_The_Demon
1.008_-_The_Principle_of_Self-Affirmation
1.009_-_Perception_and_Reality
1.00c_-_INTRODUCTION
1.00_-_Gospel_Preface
1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga
10.11_-_Savitri
1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought
1.013_-_Defence_Mechanisms_of_the_Mind
10.15_-_The_Evolution_of_Language
1.01_-_Adam_Kadmon_and_the_Evolution
1.01f_-_Introduction
1.01_-_Hatha_Yoga
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Prayer
1.01_-_SAMADHI_PADA
1.01_-_The_First_Steps
1.01_-_The_Four_Aids
1.020_-_The_World_and_Our_World
1.02.1_-_The_Inhabiting_Godhead__Life_and_Action
1.02.2.1_-_Brahman__Oneness_of_God_and_the_World
1.02.2.2_-_Self-Realisation
10.22_-_Short_Notes_-_5-_Consciousness_and_Dimensions_of_View
1.02.3.1_-_The_Lord
1.02.3.2_-_Knowledge_and_Ignorance
1.02.4.1_-_The_Worlds_-_Surya
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.26_-_A_True_Professor
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02.9_-_Conclusion_and_Summary
1.02_-_Karma_Yoga
1.02_-_Karmayoga
1.02_-_Prana
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Shakti_and_Personal_Effort
1.02_-_The_Philosophy_of_Ishvara
1.031_-_Intense_Aspiration
1.032_-_Our_Concept_of_God
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_-_Bloodstream_Sermon
1.03_-_Japa_Yoga
1.03_-_Man_-_Slave_or_Free?
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Spiritual_Realisation,_The_aim_of_Bhakti-Yoga
1.03_-_The_Armour_of_Grace
1.03_-_The_Psychic_Prana
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_KAI_VALYA_PADA
1.04_-_Money
1.04_-_Nada_Yoga
1.04_-_Religion_and_Occultism
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_Gods_of_the_Veda
1.04_-_The_Need_of_Guru
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
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_-_Adam_Kadmon
1.05_-_Bhakti_Yoga
1.05_-_Consciousness
1.05_-_Pratyahara_and_Dharana
1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher
1.05_-_Ritam
1.05_-_The_Belly_of_the_Whale
1.05_-_The_Destiny_of_the_Individual
1.05_-_The_True_Doer_of_Works
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_Dhyana_and_Samadhi
1.06_-_Incarnate_Teachers_and_Incarnation
1.06_-_Man_in_the_Universe
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Four_Powers_of_the_Mother
1.070_-_The_Seven_Stages_of_Perfection
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_Bridge_across_the_Afterlife
1.07_-_Incarnate_Human_Gods
1.07_-_Jnana_Yoga
1.07_-_Note_on_the_word_Go
1.07_-_Raja-Yoga_in_Brief
1.07_-_Samadhi
1.07_-_Savitri
1.07_-_Standards_of_Conduct_and_Spiritual_Freedom
1.07_-_The_Ego_and_the_Dualities
1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom
1.07_-_TRUTH
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08_-_Adhyatma_Yoga
1.08_-_Introduction_to_Patanjalis_Yoga_Aphorisms
1.08_-_Summary
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_The_Supreme_Will
1.08_-_Worship_of_Substitutes_and_Images
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.097_-_Sublimation_of_Object-Consciousness
1.098_-_The_Transformation_from_Human_to_Divine
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_A_System_of_Vedic_Psychology
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Equality_and_the_Annihilation_of_Ego
1.09_-_Kundalini_Yoga
1.09_-_Saraswati_and_Her_Consorts
1.09_-_Sleep_and_Death
1.09_-_The_Chosen_Ideal
1.1.01_-_Seeking_the_Divine
1.1.01_-_The_Divine_and_Its_Aspects
11.01_-_The_Opening_Scene_of_Savitri
1.1.02_-_Sachchidananda
1.1.03_-_Brahman
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
11.09_-_Towards_the_Immortal_Body
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Laughter_Of_The_Gods
1.10_-_Mantra_Yoga
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Methods_and_the_Means
1.10_-_Theodicy_-_Nature_Makes_No_Mistakes
1.10_-_The_Revolutionary_Yogi
11.12_-_Two_Equations
11.14_-_Our_Finest_Hour
11.15_-_Sri_Aurobindo
1.11_-_Delight_of_Existence_-_The_Problem
1.11_-_Oneness
1.11_-_Powers
1.11_-_The_Kalki_Avatar
1.11_-_The_Master_of_the_Work
1.11_-_The_Seven_Rivers
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Independence
1.12_-_The_Divine_Work
1.12_-_The_Herds_of_the_Dawn
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.13_-_The_Divine_Maya
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Secret
1.14_-_The_Stress_of_the_Hidden_Spirit
1.14_-_The_Supermind_as_Creator
1.14_-_The_Suprarational_Beauty
1.15_-_The_Supramental_Consciousness
1.15_-_The_Suprarational_Good
1.1.5_-_Thought_and_Knowledge
1.16_-_Man,_A_Transitional_Being
1.16_-_The_Triple_Status_of_Supermind
1.17_-_The_Divine_Soul
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.18_-_Mind_and_Supermind
1.18_-_The_Divine_Worker
1.18_-_The_Human_Fathers
1.19_-_Life
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
1.2.01_-_The_Upanishadic_and_Purancic_Systems
12.01_-_This_Great_Earth_Our_Mother
12.04_-_Love_and_Death
1.2.05_-_Aspiration
12.05_-_Beauty
1.2.07_-_Surrender
1.20_-_Death,_Desire_and_Incapacity
1.2.10_-_Opening
1.21_-_The_Ascent_of_Life
1.22_-_The_Problem_of_Life
1.23_-_The_Double_Soul_in_Man
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Matter
1.25_-_The_Knot_of_Matter
1.26_-_The_Ascending_Series_of_Substance
1.27_-_The_Sevenfold_Chord_of_Being
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.300_-_1.400_Talks
1.3.01_-_Peace__The_Basis_of_the_Sadhana
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
1.3.1.02_-_The_Object_of_Our_Yoga
1.3.2.01_-_I._The_Entire_Purpose_of_Yoga
1.35_-_The_Tao_2
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
1.4.02_-_The_Divine_Force
1.4.03_-_The_Guru
1.439
1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks
1.450_-_1.500_Talks
15.07_-_Souls_Freedom
1.550_-_1.600_Talks
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.63_-_Fear,_a_Bad_Astral_Vision
1.70_-_Morality_1
17.11_-_A_Prayer
1.81_-_Method_of_Training
1.83_-_Epistola_Ultima
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
1929-06-02_-__Divine_love_and_its_manifestation_-_Part_of_the_vital_being_in_Divine_love
1938_08_17p
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.
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
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
1951-05-11_-_Mahakali_and_Kali_-_Avatar_and_Vibhuti_-_Sachchidananda_behind_all_states_of_being_-_The_power_of_will_-_receiving_the_Divine_Will
1953-04-15
1953-09-30
1953-11-11
1953-11-25
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
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
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
1955-07-06_-_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
1955-11-02_-_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
1955-11-16_-_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_-_...
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
1956-03-28_-_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
1956-04-25_-_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
1956-06-13_-_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
1956-07-18_-_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
1956-08-15_-_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
1956-11-14_-_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
1956-11-28_-_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
1958-02-05_-_The_great_voyage_of_the_Supreme_-_Freedom_and_determinism
1960_02_17
1960-05-24_-_supramental_flood
1960-06-04
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
1960-10-02a
1961-05-19
1961-05-23
1961-07-18
1961_07_18
1961-07-28
1961-08-05
1962-01-27
1962-02-24
1962-07-21
1962-10-30
1963-05-11
1963-05-18
1963-07-17
1963-07-24
1963-11-27
1963-12-21
1964-03-07
1964-03-11
1964-03-25
1964-03-28
1964-09-16
1964_09_16
1964-10-07
1964-10-30
1965-01-12
1965_01_12
1965-03-20
1965-03-24
1965-05-29
1965_05_29
1965-07-10
1965-10-13
1965-11-15
1966-02-26
1966-06-02
1966-06-29
1966-09-28
1967-01-28
1967-06-24
1967-09-20
1967-10-04
1968-01-12
1968-03-16
1968-06-18
1968-10-26
1968-11-27
1969-04-26
1969-08-20
1969_08_28
1969_09_23
1969_10_15
1970-03-28
1970_04_14
1970-07-04
1970-07-11
1970-09-12
1970-09-16
1971-05-08
1971-07-14
1.ac_-_The_Buddhist
1.jr_-_No_end_to_the_journey
1.jr_-_Secret_Language
1.lla_-_I_traveled_a_long_way_seeking_God
1.lla_-_O_infinite_Consciousness
1.lla_-_When_Siddhanath_applied_lotion_to_my_eyes
1.rmd_-_Raga_Basant
1.rt_-_My_Pole_Star
1.snk_-_The_Shattering_of_Illusion_(Moha_Mudgaram_from_The_Crest_Jewel_of_Discrimination)
1.srm_-_The_Necklet_of_Nine_Gems
1.sv_-_In_dense_darkness,_O_Mother
1.sv_-_Kali_the_Mother
1.sv_-_Song_of_the_Sanyasin
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.00_-_BIBLIOGRAPHY
2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable
2.01_-_MASTER_AND_DISCIPLE
2.01_-_On_Books
2.01_-_The_Object_of_Knowledge
2.01_-_The_Preparatory_Renunciation
2.01_-_The_Two_Natures
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Indra,_Giver_of_Light
2.02_-_IN_THE_COMPANY_OF_DEVOTEES
2.02_-_Meeting_With_the_Goddess
2.02_-_On_Letters
2.02_-_The_Bhakta.s_Renunciation_results_from_Love
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Mother_Archetype
2.02_-_Yoga
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Naturalness_of_Bhakti-Yoga_and_its_Central_Secret
2.03_-_VISIT_TO_VIDYASAGAR
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Agni,_the_Illumined_Will
2.04_-_The_Divine_and_the_Undivine
2.04_-_The_Forms_of_Love-Manifestation
2.05_-_Apotheosis
2.05_-_On_Poetry
2.05_-_THE_MASTER_AND_KESHAB
2.05_-_Universal_Love_and_how_it_leads_to_Self-Surrender
2.06_-_On_Beauty
2.06_-_The_Higher_Knowledge_and_the_Higher_Love_are_one_to_the_true_Lover
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_On_Congress_and_Politics
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
2.07_-_The_Triangle_of_Love
2.07_-_The_Upanishad_in_Aphorism
2.08_-_ALICE_IN_WONDERLAND
2.08_-_God_in_Power_of_Becoming
2.08_-_On_Non-Violence
2.08_-_The_God_of_Love_is_his_own_proof
2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
2.08_-_The_Release_from_the_Heart_and_the_Mind
2.09_-_ADVICE_TO_THE_BRAHMOS
2.09_-_Human_representations_of_the_Divine_Ideal_of_Love
2.09_-_On_Sadhana
2.09_-_SEVEN_REASONS_WHY_A_SCIENTIST_BELIEVES_IN_GOD
2.1.01_-_God_The_One_Reality
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.1.03_-_Man_and_Superman
21.03_-_The_Double_Ladder
2.10_-_Conclusion
2.10_-_On_Vedic_Interpretation
2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
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_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR
2.12_-_On_Miracles
2.12_-_THE_FESTIVAL_AT_PNIHTI
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
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.13_-_THE_MASTER_AND_M.
2.1.3_-_Wrong_Movements_of_the_Vital
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.15_-_LAST_VISIT_TO_KESHAB
2.15_-_On_the_Gods_and_Asuras
2.15_-_The_Cosmic_Consciousness
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.1.7.07_-_On_the_Verse_and_Structure_of_the_Poem
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_M._AT_DAKSHINEWAR
2.17_-_The_Progress_to_Knowledge_-_God,_Man_and_Nature
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_M._AT_DAKSHINESWAR
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_HIS_INJURED_ARM
2.19_-_The_Planes_of_Our_Existence
2.2.01_-_The_Problem_of_Consciousness
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Becoming_Conscious_in_Work
2.2.02_-_The_True_Being_and_the_True_Consciousness
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
2.20_-_Nov-Dec_1939
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.2.2_-_Sorrow_and_Suffering
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.23_-_Man_and_the_Evolution
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_Gnosis_and_Ananda
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Message_of_the_Gita
2.25_-_List_of_Topics_in_Each_Talk
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_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Mantra_and_Japa
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
2.3.06_-_The_Mind
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
2.3.10_-_The_Subconscient_and_the_Inconscient
2.3.2_-_Desire
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
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
25.09_-_CHILDRENS_SONG
27.02_-_The_Human_Touch_Divine
28.01_-_Observations
29.03_-_In_Her_Company
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
29.09_-_Some_Dates
2_-_Other_Hymns_to_Agni
30.09_-_Lines_of_Tantra_(Charyapada)
3.01_-_Love_and_the_Triple_Path
3.02_-_The_Motives_of_Devotion
3.03_-_The_Godward_Emotions
3.05_-_The_Divine_Personality
3.06_-_The_Delight_of_the_Divine
3.07_-_The_Ananda_Brahman
3.08_-_The_Myster_of_Love
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_-_Spiritual_Evolution_and_the_Supramental
31.03_-_The_Trinity_of_Bengal
31.04_-_Sri_Ramakrishna
3.1.04_-_Transformation_in_the_Integral_Yoga
31.05_-_Vivekananda
31.06_-_Jagadish_Chandra_Bose
3.1.1_-_The_Transformation_of_the_Physical
3.1.3_-_Difficulties_of_the_Physical_Being
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
3.2.05_-_The_Yoga_of_the_Bhagavad_Gita
3.2.06_-_The_Adwaita_of_Shankaracharya
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.2.10_-_Christianity_and_Theosophy
3.2.1_-_Food
3.2.2_-_Sleep
3.2.4_-_Sex
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.05_-_Muraripukur_-_II
33.07_-_Alipore_Jail
33.08_-_I_Tried_Sannyas
33.09_-_Shyampukur
33.11_-_Pondicherry_II
33.15_-_My_Athletics
3.3.1_-_Illness_and_Health
34.09_-_Hymn_to_the_Pillar
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
37.03_-_Satyakama_And_Upakoshala
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.12_-_Karma_and_Justice
3.7.2.02_-_The_Terrestial_Law
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
3_-_Commentaries_and_Annotated_Translations
4.01_-_The_Principle_of_the_Integral_Yoga
4.03_-_The_Psychology_of_Self-Perfection
4.04_-_The_Perfection_of_the_Mental_Being
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.1.1.02_-_Four_Bases_of_Realisation
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.1.1_-_The_Difficulties_of_Yoga
4.11_-_The_Perfection_of_Equality
4.1.2_-_The_Difficulties_of_Human_Nature
4.12_-_The_Way_of_Equality
4.1.3_-_Imperfections_and_Periods_of_Arrest
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.16_-_The_Divine_Shakti
4.17_-_The_Action_of_the_Divine_Shakti
4.18_-_Faith_and_shakti
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
4.2.1.02_-_The_Role_of_the_Psychic_in_Sadhana
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.22_-_The_supramental_Thought_and_Knowledge
4.2.3.02_-_Signs_of_the_Psychic's_Coming_Forward
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.2.4.05_-_Agni
4.2.4.07_-_Psychic_Joy
4.2.4.09_-_Psychic_Tears_or_Weeping
4.2.4.11_-_Psychic_Intensity
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.03_-_The_Psychic_and_Spiritual_Movements
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5_-_Dealing_with_Depression_and_Despondency
4.26_-_The_Supramental_Time_Consciousness
4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self
4.3.1.02_-_The_True_Self_Within
4.3.1.04_-_The_Disappearance_of_the_I_Sense
4.3.1.06_-_A_Vision_of_the_Universal_Self
4.3.1.08_-_The_Self_and_Time
4.3.1.10_-_Experiences_of_Infinity,_Oneness,_Unity
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2.02_-_Breaking_into_the_Spiritual_Consciousness
4.3.2.03_-_Wideness_and_the_Higher_Consciousness
4.3.2.04_-_Degrees_in_the_Higher_Consciousness
4.3.2.10_-_Reflected_Experience_of_the_Higher_Planes
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3.3_-_Dealing_with_Hostile_Attacks
4.3_-_Bhakti
4.4.1.02_-_A_Double_Movement_in_the_Sadhana
4.4.1.03_-_Both_Ascent_and_Descent_Necessary
4.4.1.04_-_The_Order_of_Ascent_and_Descent
4.4.1.07_-_Experiences_of_Ascent_and_Descent
4.4.2.02_-_Ascension_or_Rising_above_the_Head
4.4.3.03_-_Preparatory_Experiences_and_Descent
4.4.3.04_-_The_Order_of_Descent_into_the_Being
4.4.4.01_-_The_Descent_of_Peace,_Force,_Light,_Ananda
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
4.4.4.04_-_The_Descent_of_Silence
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.07_-_The_Descent_of_Light
4.4.4.09_-_The_Descent_of_Wideness
4.4.4.10_-_The_Descent_of_Ananda
4.4.4.11_-_The_Flow_of_Amrita
5.02_-_Perfection_of_the_Body
5.03_-_The_Divine_Body
5.04_-_Supermind_and_the_Life_Divine
5.1.01_-_Terminology
5.1.02_-_The_Gods
5.1.03_-_The_Hostile_Forces_and_Hostile_Beings
5.4.01_-_Notes_on_Root-Sounds
6.0_-_Conscious,_Unconscious,_and_Individuation
7.06_-_The_Body_(the_Physical)
7.15_-_The_Family
APPENDIX_I_-_Curriculum_of_A._A.
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
Conversations_with_Sri_Aurobindo
DS1
DS2
DS4
Evening_Talks_With_Sri_Aurobindo
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
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Sayings_of_Sri_Ramakrishna_(text)
Talks_001-025
Talks_100-125
Talks_151-175
Talks_176-200
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Coming_Race_Contents
the_Eternal_Wisdom
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Riddle_of_this_World

PRIMARY CLASS

Delight
SIMILAR TITLES
Ananda
Anandajoti Bhikkhu
Divine Ananda
Ramananda
Satchitananda
Sivananda Companion to Yoga Sivananda Companion to Yoga
Swami Krishnananda
Swami Nikhilananda
Swami Sivananda Saraswati
Swami Vivekananda
the Divine Ananda
the Divine Satchitananda
Thus Awakens Swami Sivananda

DEFINITIONS

ananda akasa (Ananda Akasha) ::: ether of bliss.

ananda — ānanda (especially physical ānanda or any of its forms) awakened by a stimulus (hetu); since “ideal delight in the body . . . is self-existent even when sahaituka”, the hetu “only awakens, it does not produce it”.

ananda — ānanda filled with force.

ananda — ānanda manifesting on the various levels of the inner being, as distinct from physical ānanda; especially, the five forms of ānanda called śuddhānanda, cidghanānanda, ahaituka ānanda, premānanda and subjective kāmānanda, or any one of these.

ananda — ānanda revealing itself in the body “as an ecstasy pouring into it from the heights of the spirit and the peace and bliss of a pure and spiritualised physical existence”; same as śārı̄rānanda in its totality or in any of its five forms.

ananda ::: bliss, delight, beatitude, spiritual ecstasy; the essential principle of delight; a self-delight which is the very nature of the transcendent and infinite existence.

ananda. ::: bliss &

ananda brahman — same as ānandaṁ brahma ānanda

ananda brahma — same as ānandaṁ brahma ānanda

ananda candra (ananda chandra) — the moon (candra1) as a symbol ānanda of ānanda.

ananda (chidghana ahaituka ananda) — ahaituka ānanda combined with cidghanānanda. cidghana ānanda

ananda (chidghana ananda) — same as cidghanānanda. cidghan cidghanananda

ananda cidghana (ananda chidghana) — same as śuddha cidghana ānanda ānanda.

ANANDA. ::: Delight; essential principle of delight; bliss; spiritual ecstasy; the bliss of the Spirit which is the secret source· and support of all existence.
Ānanda is the secret delight from which all things are born, by which all is sustained in existence and to which all can rise in the spiritual culmination.
It is the Divine Bliss which comes from above. It is not joy or pleasure, but something self-existent, pure and quite beyond what any joy or pleasure can be.
Something greater than peace or joy, something that, like Truth and Light, is the very nature of the supramental Divine. It can come by frequent inrushes or descents, partially or for a time, but it cannot -remain in the system so long as the system has not been prepared for it.
It can come not only with its fullest intensity but with a more enduring persistence when the mind is at peace and the heart delivered from ordinary joy and sorrow. If the mind and heart are restless, changeful, unquiet, Ānanda of a kind may come, but it is mixed with vital excitement and cannot abide. One must get peace and calm fixed in the consciousness first, then there is a solid basis on which Ānanda can spread itself and in its turn become an enduring part of the consciousness and the nature.
Ānanda (ascension into) ::: It is quite impossible to ascend to the real Ānanda plane (except in a profound trance), until after the supramental consciousness has been entered, realised and possessed; but it is quite possible and normal to feel some form of Ānanda consciousness on any level. This consciousness, wherever it is felt, is a derivation from the Ānanda plane, but it is very much diminished in power and modified to suit the lesser power of receptivity of the inferior levels.
Ānanda (divine) in the physical ::: self-existent in its essence, its manifestation is dependent only on an inner union with the Divine.
Ānanda (of the Brahman) ::: there is an absoluteness of immutable ecstasy in it, a concentrated intensity of silent and inalienable rapture.


ananda — delight full of laughter; (sama) ānanda full of hāsya.

ananda — equal ānanda; the universal delight in all experiences which constitutes active / positive samatā; the third stage of active / positive samatā, in which “all is changed into the full and pure ecstasy of the spiritual Ananda”.

anandaghanaloka ::: [world of compact bliss].

ananda ideality — same as ānanda-vijñāna. ananda ı̄śvara ānanda

ananda — impartial delight. udasina ud

anandakosa ::: [bliss-sheath].

anandaloka ::: [world of bliss.]

ananda manas — the principle of ānanda reflected in the mental plane ānanda

anandamaya ::: 1. [full of ananda], joyous. ::: 2. [ =anandamaya purusa].

anandamaya asat (anandamay asat) — non-being (asat) conceived as ānandamaya “some inexpressible Beatitude [ānanda] . . . into which even the notion of self-existence seems to be swallowed up”; “a pure causeless eternal Bliss so intense that we are that alone”, experienced when the mind, in approaching saccidānanda, dwells exclusively “on the aspect of delight, Ananda, and existence [sat] and consciousness [cit] then seem to disappear into a bliss without basis of self-possessing awareness or constituent being”.

anandamaya asura — the sādhyadeva (mind raised to the plane of ānandamaya ānanda) of the asura type, who evolves in the eleventh and twelfth manvantaras of the sixth pratikalpa.

anandamaya avesa ::: [a blissful avesa].

anandamaya brahmamaya — consisting of ānandaṁ brahma ānandamaya anandamaya ı̄śvara ānandamaya

anandamaya — fear turned into delight.

anandamaya isvara (Anandamaya Ishwara) ::: [the Lord whose substance is ananda], the Lord of existence and works and the Spirit of bliss.

ananda maya kosha. ::: the sheath of bliss; the causal body; dreamless sleep; the borderline of the Self

anandamaya namaskara ::: [a blissful salutation].

anandamaya nati — ecstatic submission; the highest form of nati ānandamaya which comes when one learns “to take delight in all things even as the Lord takes delight in them”, becoming “capable of receiving all contacts with a blissful equality, because we feel in them the touch of the imperishable Love and Delight, the happiness absolute that hides . ever in the heart of things”.

anandamaya purusa (Anandamaya Purusha) ::: Bliss-Self; the all-blissful being or all-enjoying and all-productive soul; an infinite "I Am" of Bliss.

ananda mayi. :::filled with bliss; consisting of bliss

anandam brahma (Ananda Brahman) ::: the brahman as the self-existent bliss and its universal delight of being; the bliss-existence.

anandam brahmano vidvan na bibheti kutascana ::: He who possesses the delight of the brahman has no fear from anything in the world. [Tait. 2.4]

ananda — “objectless bliss”; a kind of subjective ānanda,“self-existent and independent of objects and particular experiences”, which manifests on the plane of mind (manas) as “an even and tranquil neutral joy”; any form of physical ānanda not associated with an external stimulus. ahaituk ahaitukananda

ananda — same as kāmānanda.

ananda — same as maithunānanda. maithun maithunananda

ananda — same as physical ānanda.

ananda — same as positive samatā. positive aśraddh asraddha

ananda — same as premānanda.

ananda — same as vaidyutānanda. elementary utth utthapana

ananda — same as vaidyutānanda.

ananda (shama ananda) — ānanda filled with peace; calm delight. sama ānanda

ananda (shuddha ananda; suddha ananda) — pure ānanda, the “unalloyed delight” of eternal existence; same as śuddhānanda. suddha ananta ananda śuddha

ananda (shuddha chidghana ananda; shuddhachidghana-ananda) — cidghanānanda full of śuddha ānanda. suddha kama śuddha

ananda — the sanmaya level of the plane of ānanda.

ananda — the tapomaya level of the ānanda plane.

ananda yatnam. ::: empire of bliss

Ananda Abhava: Absence of spiritual bliss.

Ananda) and if the lower movements are active, it forms an obstacle to the establishment of the higher consciousness. But the higher can descend, if there is at all an opening, even before

Ananda::: Ananda is the secret delight from which all things are born, by which all is sustained in existence and to which all can rise in the spiritual culmination.
   Ref: CWSA Vol. 19, Page: 506


Ananda: Bliss; happiness; joy.

Ananda Brahman ::: see anandam brahma

Ananda cannot descend or are mixed and split from the effer- vescing crude emotional vesseL No amount of ordinary reason- ing can get rid of the necessity of surmounting the lower in order that the higher may be there.

Ananda Ghana: Mass of bliss.

Ananda in the consciousness, their workings there, the realisation of the divine or spiritual love, the perception of on€’s own psy- chic being, the discovery of one’s own true mental being, true wtal being, true physical being, the realisation of the overmind or the Supramental consciousness, the clear perception of the relation of all these things to our present inferior nature and their action on it to change that lower nature. These things also are often called experiences when they only come in flashes, snatches or rare visitations ; they are spoken of as full realisa- tions only when they become very positive or frequent or con- tinuous or normal.

Ananda is Beatitude, the bliss of pure conscious existence and energy, as opposed to the life of the sensations and emotions which are at the mercy of the outward touches of Life and Matter and their positive and negative reactions, joy and grief, pleasure and pain. Ananda is the divine counterpart of the lower emotional and sensational being.
   Ref: CWSA Vol. 17, Page: 29


Ananda is Beatitude, the bliss of pure conscious existence and energy, as opposed to the life of the sensations and emotions which are at the mercy of the outward touches of Life and Matter and their positive and negative reactions, joy and grief, pleasure and pain.
   Ref: CWSA Vol. 17, Page: 29


Ananda is the essential nature of bliss of the cosmic consciousness and, in activity, its delight of self-creation and self-experience.
   Ref: CWSA Vol. 25, Page: 101


Ananda is the very essence of the Brahman, it is the supreme nature of the omnipresent Reality.
   Ref: CWSA Vol. 21-22, Page: 1025


Ananda-lahari (Sanskrit) Ānanda-lahari [from ānanda joy, bliss + lahari a large wave] A poem attributed to Sankaracharya, written in the guise of a hymn of praise to Parvati, consort of Siva, and containing highly mystical teaching (TG 21).

Anandamaya: Full of bliss.

Anandamaya Kosa: Blissful sheath or Karana Sarira, the seed body which contains Mula Ajnana or the potentialities.

Anandamayakosa (Sanskrit) Ānandamayakośa [from ānanda bliss, joy + maya built of, formed of from the verbal root mā to measure, form + kośa sheath] Bliss-built sheath; in the Vedantic classification, the first of the panchakosa (five sheaths) of the human constitution which enclose the divine monad (atman); it corresponds to the spiritual soul (buddhi). Anandamayakosa is sometimes mystically referred to as the sheath of the sun. See also KOSA

Anandamayakosha ::: In respect to some Hindu traditions' view of the soul, this is the Causal Body and the sheath of self corresponding with the Non-Dual and Eternal.

Ananda Metteyya. (1872–1923). Ordination name of the British Buddhist monk, born Charles Henry Allen Bennett. He was the son of an electrical engineer and studied science in his youth. In 1894, he joined the Hermetic Order of the Golden Dawn, a society devoted to esotericism, whence he gained a reputation as a magician and miracle worker, becoming the friend and teacher of Aleister Crowley. He became interested in Buddhism from reading EDWIN ARNOLD’s The Light of Asia. In 1900, he traveled to Asia, both because of his interest in Buddhism and his hope of relieving his asthma. Bennett was ordained as a Buddhist novice (ŚRĀMAṆERA) in Akyab, Burma, in 1901 and received the higher ordination (UPASAṂPADĀ) as a monk (BHIKṢU) in 1902. He was among the first Englishmen to be ordained as a bhikkhu, after Gordon Douglas (Bhikkhu Asoka), who was ordained in 1899 and the Irish monk U Dhammaloka, who was ordained some time prior to 1899. In 1903, he founded the International Buddhist Society (Buddhasasana Samagama) in Rangoon. Ananda Metteya led the first Buddhist mission to Britain with his patroness Hla Oung in 1908. In the previous year, in preparation for their visit, the Buddhist Society of Great Britain and Ireland was established, with THOMAS W. RHYS DAVIDS as president. He returned to Rangoon after six months. Plagued throughout his life with asthma, he disrobed in 1914 due to ill health and returned to England, where he continued his work to propagate Buddhism. Partly due to increasing drug dependency prompted by continuing medical treatments, he passed his final years in poverty. His published works include An Outline of Buddhism and The Wisdom of the Aryas.

Ananda Metteyya

Ananda of that which is noi-world. And it prepares the integral perfection of our humanity as a type of the Divine In the condi- tions of the human raanifcslalion, 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 uncgoistic action. This integrality also can be attained by the integral Yoga.

Ananda pada: Blissful seat.

Ananda sagara: Ocean of Bliss.

Ananda (Sanskrit) Ānanda [from ā-nand to rejoice, be delighted] Bliss, joy, happiness; the favorite disciple of Gautama Buddha, who served his teacher with utmost devotion for twenty years and is credited with having recited, shortly after the Buddha’s parinibbana (great passing away), the entire buddhavachana (word of Buddha).

Ananda: Sanskrit for joy, happiness, bliss.

Ananda: (Skr.) Joy, happiness, bliss, beatitude, associated in the thinking of many Indian philosophers with moksa (q.v.); a concomitant of perfection and divine consciousness (cf. sat-citananda). -- K.F.L.

Ananda. ,

Ananda.

Ananda svarupa: Of the essential nature of bliss.

Ananda Temple. A monumental THERAVĀDA Buddhist monastery located outside the Tharba Gate in the medieval Burmese capital of Pagan. The Ananda was built around 1105 by King Kyanzittha (r. 1084–1111), third monarch of the Pagan empire, and is dedicated to the four buddhas who have appeared during the present auspicious age: Krakucchanda (P. Kakusandha), Kanakamuni (P. Koṅāgamana), KĀŚYAPA, and GAUTAMA. In architectural style, the Ananda represents a fusion of Bengali, Burmese, and Pyu (precursors of the ethnic Burmans) elements. Legend states that eight ARHATs from Mount Gandhamadana in India visited King Kyanzittha, and he was so impressed that he constructed a monastery for them, and next to it founded the Ananda. Like all temples and pagodas of the city of Pagan, the Ananda is built of fired brick and faced with stucco. It is cruciform in plan following a Pyu prototype and crowned with a North Indian style tower, or Śikhara. Its interior consists of two circumambulatory halls pierced by windows that allow a limited amount of light into the interior. The hallways are decorated with terracotta plaques depicting episodes from the Pāli JĀTAKAs, the Mahānipāta, and NIDĀNAKATHĀ. The inner hall contains niches housing numerous seated images of the Buddha that are rendered in a distinctive Pala style. The temple is entered from four entrances facing the four cardinal directions, which lead directly to four large inner chambers, each containing a colossal standing statue of a buddha. Two of the statues are original; a third was rebuilt in the eighteenth century; and the fourth has been repaired. Three of the statues are flanked by smaller images of their chief disciples. The exception is the statue of Gautama Buddha, located in the western chamber, which is flanked by what is believed to be portrait statues of King Kyanzitha and SHIN ARAHAN, the Mon monk said to have converted Pagan to Theravāda Buddhism, who was also Kyanzittha’s preceptor.

Ananda Temple

Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the

Ananda that holds the key of a wonderful divines! Life and even now supports from its secrecies the work of all the other Powers of the universe. But human nature bounded, egoistic and obscure is inapt to receive these great Presences or to support their mighty action. Only when the Four have founded their harmony and freedom of movement in the transformed mind and life and body, can those other rarer Powers manifest in the earth move- ment and the supramental action become possible.

Ananda valli: A portion of the Taittiriya Upanishad.



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KEYS (10k)

   86 Sri Aurobindo
   45 Swami Vivekananda
   8 The Mother
   6 Paramahansa Yogananda
   3 Swami Sivananda
   1 Vivekananda
   1 Tom Butler-Bowdon
   1 Swami Satyananda Saraswati
   1 Sri Swami Sivananda
   1 Sri Ramana Maharshi
   1 Sri Ramakrishna
   1 Sri Chidananda
   1 Satyananda Saraswati
   1 SATM?
   1 Rishi Nityabodhananda
   1 M Alan Kazlev
   1 Allen Ginsberg
   1 Aleister Crowley

NEW FULL DB (2.4M)

  341 Swami Vivekananda
   48 Paramahansa Yogananda
   29 Sivananda
   14 Mata Amritanandamayi
   9 Swami Satchidananda
   8 Chinmayananda Saraswati
   5 Veera Hiranandani
   5 Goswami Kriyananda
   4 Swami Muktananda
   4 Sivananda Saraswati
   3 Swami Chetanananda
   3 Paramhansa Yogananda
   3 Jibanananda Das
   3 Anandamayi Ma
   2 Swami Vivekananda
   2 Swami Kriyananda
   2 Sukhabodhananda
   2 Ananda Coomaraswamy

1:Serve, Love, Give, Purify, Meditate, Realize.
   ~ Swami Sivananda,
2:We all have the right to ask for Grace
   ~ Swami Vivekananda, [T6],
3:I have one word for all aspirants 'Meditate'.
   ~ Sri Swami Sivananda,
4:To see God is the one goal. Power is not the goal. ~ Swami Vivekananda,
5:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
6:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
7:The Church tries to fit Christ into it, not the Church into Christ. ~ Swami Vivekananda,
8:The best thermometer to the progress of a nation is its treatment of its women. ~ Swami Vivekananda,
9:The world has seen thousands of prophets, and the world has yet to see millions ~ Swami Vivekananda,
10:He is the wisest who seeks God. He is the most successful who has found God. ~ Paramahansa Yogananda,
11:Books cannot teach God, but they can destroy ignorance; their action is negative. ~ Swami Vivekananda,
12:Concentration of the powers of the mind is our only instrument to help us see God. ~ Swami Vivekananda,
13:What is that, knowing which we will know everything?
   - Vedas? ~ Swami Vivekananda, Rajayoga, 36,
14:Peace is a sign of mukti—Ananda moves towards siddhi. ~ Sri Aurobindo, Letters on Yoga - II, Peace,
15:Do not hate the evil-hearted, the jealous and the selfish. It is they who promote your Mok ~ Swami Sivananda,
16:If desire comes up, the Ananda is obliged to draw back. ~ Sri Aurobindo, Letters on Yoga - IV, Desire,
17:God is to be worshiped as the one Beloved, dearer than everything in this and the next life. ~ Swami Vivekananda,
18:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
19:Each of our good thoughts tears the veil behind which appears the pure, the infinite, God, our self. ~ Vivekananda,
20:Yoga is the science which teaches us how to get these perceptions [direct experiences of God]. ~ Swami Vivekananda,
21:The gnostic soul is the child, but the king-child. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
22:The powers of the mind are the rays of the sun dissipated. When they are concentrated, they illumine.
   ~ Swami Vivekananda,
23:Love, joy and happiness come from the psychic. The Self gives peace or a universal Ananda. ~ Sri Aurobindo, Letters On Yoga - I,
24:Raja-Yoga is the science of religion, the rationale of all worship, all prayers, forms, ceremonies, and miracles. ~ Swami Vivekananda,
25:Do not lower your goals to the level of your abilities. Instead, raise your abilities to the height of your goals. ~ Swami Vivekananda,
26:The realisation of the Self as Sachchidananda is the aim of human existence. ~ Sri Aurobindo, Isha Upanishad, Self-Realisation,
27:Praise cannot make me any betteR Blame cannot make me any worse. I am what I am before my conscience and God.
   ~ Paramahansa Yogananda,
28:What we call unconsciousness is simply other-consciousness. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
29: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,
30:All knowledge that the world has ever received comes from the mind, the infinite library of the universe is in our own mind. ~ Swami Vivekananda,
31:Ananda is the true creative principle. For all takes birth from this divine Bliss. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
32:Ananda is the secret principle of all being and the support of all activity of being. ~ Sri Aurobindo, The Life Divine, Man and the Evolution,
33:Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid. ~ Swami Vivekananda,
34:You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul.
   ~ Swami Vivekananda,
35:Ananda is the very essence of the Brahman, it is the supreme nature of the omnipresent Reality. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
36:You do not have to struggle to reach God, but you do have to struggle to tear away the self-created veil that hides God from you.
   ~ Paramahansa Yogananda,
37:Not merely peace, but fulfilment is what the heart of the world is seeking. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
38:It is through the Cosmic Shakti that the Divine creates. ~ Sri Aurobindo, Letters on Yoga - I: Sachchidananda, Existence, Consciousness-Force and Bliss,
39:Love and Ananda are the last word of being, the secret of secrets, the mystery of mysteries. ~ Sri Aurobindo, The Synthesis Of Yoga, The Mystery of Love,
40:God is the ever active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time and again destroyed. ~ Swami Vivekananda,
41:In Supermind is the integrating Light, the consummating Force, the wide entry into the supreme Ananda. ~ Sri Aurobindo, The Life Divine, The Double Soul in Man,
42:It is the highest truth which the soul must seek out by thought and by life accomplish. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
43:The ecstasy of the spirit’s calm needs to be transformed by the ecstasy of the soul’s Ananda. ~ Sri Aurobindo, Essays on the Gita, The Fullness of Spiritual Action,
44:It is impossible to think about the welfare of the world unless the condition of women is improved. It is impossible for a bird to fly on only one wing. ~ Swami Vivekananda,
45:My Child, What I want is Muscles of Iron and Nerves of Steel, inside which Dwells a Mind of the same Material as that of which the Thunderbolt is Made.
   ~ Swami Vivekananda,
46:Knowledge is still incomplete if it gives us only an idea and cannot verify it in experience; ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
47:The nearer we get to the absolute Ananda, the greater becomes our joy in man and the universe. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
48:The pure psychic being is of the essence of Ananda, it comes from the delight-soul in the universe. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments,
49:Through all ways of our being the Divine can touch us and make use of them to awaken and liberate the spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ananda Brahman,
50:For man here is the result of an evolution and contains in himself the whole of that evolution. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
51:God is not to be reached by the weak. Never be weak. You have infinite strength within you. How else will you conquer anything? How else will you come to God? ~ Swami Vivekananda,
52:Bhakti and the heart’s call for the Divine have a truth—it is the truth of the divine Love and Ananda. ~ Sri Aurobindo, Letters on Yoga - II, The Adwaita of Shankaracharya,
53:God is cruel and not cruel. He is all being and not being at the same time. Hence He is all contradictions. Nature also is nothing but a mass of contradictions. ~ Swami Vivekananda,
54:It is for ananda that the world exists; for joy that the Self puts Himself into the great and serious game of life. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India,
55:Even the highest spiritual realisation on the plane of mentality has in it something top-heavy, one-sided and exclusive. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
56:The true nirvāṇa is the release of all that is bindingly characteristic of the lower into the larger being of the Higher. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
57:An ounce of practice is better than tons of theory. Practice Yoga, Religion and Philosophy in daily life and attain Self-realization. ~ Swami Sivananda, Light Power and Wisdom, Introduction,
58:All spiritual experience is a substantial experience—consciousness, Ananda even are felt as something substantial. ~ Sri Aurobindo, Letters on Yoga - III, Experiences and Realisations,
59:It is a deep spiritual calm and peace that is the only stable foundation for a lasting Bhakti and Ananda. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life,
60:Ananda is the presence of the Self and Master of our being and the stream of its out-flowing can be the pure joy of his Lila. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ananda Brahman,
61:Have faith in Guru, in his teachings, and in the surety that you can get free. Think day and night that this universe is zero, only God is. Have intense desire to get free. ~ Swami Vivekananda,
62:All that is real in me is God; all that is real in God is I. The gulf between God and me is thus bridged. Thus by knowing God, we find that the kingdom of heaven is within us. ~ Swami Vivekananda,
63:Of one hundred persons who take up the spiritual life, eighty turn out to be charlatans, fifteen insane, and only five, maybe, get a glimpse of the real truth. Therefore beware ~ Swami Vivekananda,
64:We have to realise the true self of ourselves and of all; and to realise the true self is to realise Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
65:It is only by the loss of the bound soul’s exclusive passion for its freedom that there can come an absolute liberation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
66:To get the universal Ananda all our instruments must learn to take not any partial or perverse, but the essential joy of all things. ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Equality,
67:The Supreme has laid his luminous hand upon a chosen human vessel of his miraculous Light and Power and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 88,
68:God is very merciful to those whom He sees struggling heart and soul for spiritual realization. But remain idle, without any struggle, and you will see that His grace will never come. ~ Swami Vivekananda,
69:It is not possible for the tongue of human speech to tell all the utter unity and all the eternal variety of the ananda of divine love. ~ Sri Aurobindo, The Synthesis Of Yoga, The Mystery of Love,
70:Once the Ananda, the divine delight in all things is attained, it sets right all the distortions, all the evil of the world. ~ Sri Aurobindo, The Secret of the Veda, To Bhaga Savitri, the Enjoyer,
71:Hold the ideal a thousand times, and if you fail a thousand times, make the attempt once more. . . . There is infinite life before the soul. Take your time and you will achieve your end
   ~ Swami Vivekananda,
72:Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects.
   ~ SATM?,
73:Fear, desire and sorrow are diseases of the mind; born of its sense of division and limitation, they cease with the falsehood that begot them. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
74:Yoga nidra is the yoga of aware sleep. In this lies the secret of self healing. Yoga Nidra is a pratyahara technique in which the distractions of the mind are contained and the mind is relaxed. ~ Satyananda Saraswati,
75:If you really want the good of others, the whole universe may stand against you and cannot hurt you. It must crumble before your power of the Lord Himself in you if you are sincere and really unselfish. ~ Swami Vivekananda,
76:The Spirit created the world for Ananda, enjoyment and possession of the many by the One, of the One by the many and of the many too by the many. ~ Sri Aurobindo, The Synthesis Of Yoga, The Instruments of the Spirit,
77:It is fundamentally true for most people that the pleasure of life, of existence in itself, predominates over the troubles of life. ~ Sri Aurobindo, Letters on Yoga - I: Sachchidananda, Existence, Consciousness-Force and Bliss,
78:Was there ever a more horrible blasphemy than the statement that all the knowledge of God is confined to this or that book? How dare men call God infinite, and yet try to compress Him within the covers of a little book! ~ Swami Vivekananda,
79:You are incarnations of God, all of you. You are incarnations of the Almighty, Omnipresent, Divine Principle. You may laugh at me now, but the time will come when you will understand. You must. Nobody will be left behind. ~ Swami Vivekananda,
80: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. ~ Sri Aurobindo, The Synthesis Of Yoga, The Realisation of Sachchidananda,
81:It is, I suppose, the image of Sri Krishna as Lord of the divine Love and Ananda - and his flute calls the physical being to awake out of the attachments of the physical world and turn to that Love and Ananda.
   ~ Sri Aurobindo, Letters On Yoga - I,
82:Aspiration is a turning upward of the inner being with a call, yearning, prayer for the Divine, for the Truth, for the Consciousness, Peace, Ananda, Knowledge, descent of Divine Force or whatever else is the aim of one's endeavour.
   ~ The Mother, [T2],
83: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,
84:It is not that Christ is superior to Allah, not that Allah is everything and Brahma is nothing, but it is the same one whom you call either Brahma or Allah, or Almighty, or by a hundred other names. The names are different but God is one and the same. ~ Swami Vivekananda,
85:God is one the paths to reach him (religions) are many - just as different rivers, originating in different mountains, traverse different paths, flowing straight or crooked, and at last join the ocean. He is the one Lord of all, the one Soul of all souls. ~ Swami Vivekananda,
86:This is the secret of spiritual life: to think that I am the Atman and not the body, and that the whole of this universe with all its relations, with all its good and all its evil, is but as a series of paintings...scenes on a canvas...of which I am the witness. ~ Swami Vivekananda,
87:[...]The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for liberation, for knowledge, for power, for anything else of which one may feel the pull or impulse.
   ~ Sri Aurobindo, Letters On Yoga - II,
88: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,
89:Kriya Yoga is a simple, psychophysiological method by which human blood is decarbonated and recharged with oxygen. The atoms of this extra oxygen are transmuted into life current to rejuvenate the brain and spinal centres. By stopping the accumulation of venous blood, the yogi is able to lessen or prevent the decay of tissues. ~ Paramahansa Yogananda,
90:People say like that [the Transcendent is something beyond Sachchidananda] because the transcendent Absolute is not only what to us is existence but also what to us is non-existence. But there is really no such thing as non-existence. So the Transcendent can be conceived as transcendent Sat, transcendent Chit, transcendent Ananda. ~ Sri Aurobindo, Letters On Yoga - I,
91:Who cares for your bhakti and mukti? Who cares what your scriptures say? I will go into a thousand hells cheerfully if I can rouse my countrymen, immersed in tamas, to stand on their own feet and be men inspired with the spirit of karma-yoga. I am a follower only of he or she who serves and helps others without caring for his own bhakti and mukti! ~ Swami Vivekananda,
92:Those who have succeeded in attaching or detaching their minds at will have succeeded in Pratyahara, which means gathering towards, checking the outgoing powers of the mind, freeing it from the thralldom of the senses. When we can do this, we shall really possess character; then alone we shall have taken a long step towards freedom. Before that, we are mere machines. ~ Swami Vivekananda,
93:The boy with the flute is Sri Krishna, the Lord descended into the world-play from the divine Ananda; his flute is the music of the call which seeks to transform the lower ignorant play of mortal life and bring into it and establish in its place the lila of his divine Ananda. It was the psychic being in you that heard the call and followed after it.
   ~ Sri Aurobindo, Letters On Yoga - III,
94:Above them is the miracle of eternal beauty, an unseizable secret of divine harmonies, the compelling magic of an irresistible universal charm and attraction that draws and holds things and forces and beings together and obliges them to meet and unite that a hidden Ananda may play from behind the veil and make of them its rhythms and its figures.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
95:These ideas have to be understood in studying dhyana, or meditation. We hear a sound. First there is the external vibration; second, the nerve motion that carries it to the mind; third, the reaction from the mind, along with which flashes the knowledgeof the object which was the external cause of these different changes, from the ethereal vibrations to the mental reaction.
   ~ Swami Vivekananda, Raja-Yoga, 84,
96:Wherever the Divine is, everything is - it is only concealed, not non-existent. The Divine is there below in the inconscience itself - mind and life are concealed in Matter, so is Supermind and Sachchidananda. The below is not something outside the Divine Existence. But as mind manifested in Matter only after the descent of Mind opened it into creation, so it is with Supermind. ~ Sri Aurobindo, Letters On Yoga - I,
97: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,
98:Yoga is a method for restraining the natural turbulence of thoughts, which otherwise impartially prevents all men, of all lands, from glimpsing their true nature of Spirit. Like the healing light of the sun, yoga is beneficial equally to men of the East and to men of the West. The thoughts of most persons are restless and capricious; a manifest need exists for yoga: the science of mind control. ~ Paramahansa Yogananda,
99:Neither numbers nor powers nor wealth nor learning nor eloquence nor anything else will prevail, but purity, living the life, in one word, anubhuti, realisation. Let there be a dozen such lion-souls in each country, lions who have broken their own bonds, who have touched the Infinite, whose whole soul is gone to Brahman, who care neither for wealth nor power nor fame, and these will be enough to shake the world.
   ~ Swami Vivekananda,
100:SRI AUROBINDO'S SYMBOL
   [facsimile]
   The descending triangle represents Sat-Chit-Ananda.
   The ascending triangle represents the aspiring answer from matter under the form of life, light and love.
   The junction of both - the central square - is the perfect manifestation having at its centre the Avatar of the Supreme - the lotus.
   The water - inside the square - represents the multiplicity,
   the creation.
   4 April 1958
   ~ The Mother, Words Of The Mother I,
101:In India the mother is the center of the family and our highest ideal. She is to us the representative of God, as God is the mother of the universe. It was a female sage who first found the unity of God, and laid down this doctrine in one of the first hy mns of the Vedas. Our God is both personal and absolute, the absolute is male, the personal, female. And thus it comes that we now say: 'The first manifestation of God is the hand that rocks the cradle'. ~ Swami Vivekananda,
102:Some people are so afraid of losing their individuality. Wouldn't it be better for the pig to lose his pig-individuality if he can become God? Yes. But the poor pig does not think so at the time. Which state is my individuality? When I was a baby sprawling on the floor trying to swallow my thumb? Was that the individuality I should be sorry to lose? Fifty years hence I shall look upon this present state and laugh, just as I now look upon the baby state. Which of these individualities shall I keep? ~ Swami Vivekananda,
103:God is the one goal of all our passions and emotions. If you want to be angry, be angry with Him. Chide your Beloved, chide your Friend. Whom else can you safely chide? Mortal man will not patiently put up with your anger; there will be a reaction. If you are angry with me I am sure quickly to react, because I cannot patiently put up with your anger. Say unto the Beloved, "Why do You not come to me; why do You leave me thus alone?" Where is there any enjoyment but in Him? What enjoyment can there be in little clods of earth? ~ Swami Vivekananda,
104:Those who really want to be yogis must give up, once for all, this nibbling at things. Take up one idea. Make that one idea your life - think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success and this is the way great spiritual giants are produced. Others are mere talking-machines. If we really want to be blessed and make others blessed, we must go deeper.
   ~ Swami Vivekananda, Raja-Yoga, Pratyahara and Dharana, 73, [T4],
105:Don't depend on death to liberate you from your imperfections. You are exactly the same after death as you were before. Nothing changes; you only give up the body. If you are a thief or a liar or a cheater before death, you don't become an angel merely by dying. If such were possible, then let us all go and jump in the ocean now and become angels at once! Whatever you have made of yourself thus far, so will you be hereafter. And when you reincarnate, you will bring that same nature with you. To change, you have to make the effort. This world is the place to do it.
   ~ Paramahansa Yogananda,
106:Yoga, as Swami Vivekananda has said, may be regarded as a means of compressing one's evolution into a single life or a few years or even a few months of bodily existence. A given system of Yoga, then, can be no more than a selection or a compression, into narrower but more energetic forms of intensity, of the general methods which are already being used loosely, largely, in a leisurely movement, with a profuser apparent waste of material and energy but with a more complete combination by the great Mother in her vast upward labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Life and Yoga, [6],
107:God is, is the first seed of Yoga. It is Tat Sat of the Vedanta. I am, is the second seed. It is So'ham of the Upanishads. God is infinite self-existence, self-conscious force of existence, self-diffused or self-concentrated delight of existence; I too am that infinite self-existence, self-consciousness, self-force, self-delight; this is the double third seed. It is Sachchidananda of the worldwide transcendental conclusion of all human thinking. Self-knowledge is the foundation of the complete Yoga. Affirm in yourselves self-knowledge.
   ~ Sri Aurobindo, Essays Divine And Human [T9],
108:As gnostic knowledge, will and ananda are a direct instrumentation of spirit and can only be won by growing into the spirit, into divine being, this growth has to be the first aim of our Yoga. The mental being has to enlarge itself into the oneness of the Divine before the Divine will perfect in the soul of the individual its gnostic outflowering. That is the reason why the triple way of knowledge, works and love becomes the key-note of the whole Yoga, for that is the direct means for the soul in mind to rise to its highest intensities where it passes upward into the divine oneness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
109:Purusha and Prakriti in their union and duality arise from the being of Sachchidananda. Self-conscious existence is the essential nature of the Being; that is Sat or Purusha. The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti,-that is Prakriti. Delight of being, Ananda, is the eternal truth of the union of this conscious being and its conscious force whether absorbed in itself or else deployed in the inseparable duality of its two aspects.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Soul and Nature,
110:compensation for sacrificed discipline of the lesser for greater :::
   ...a passage from a lesser satisfaction to a greater Ananda. There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
111:Self-Denial
Only when we have climbed above ourselves,
A line of the Transcendent meets our road
And joins us to the timeless and the true; ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter
Self-exceeding
Perfect self-experience in our own being which is the crown and fulfilment of realisation by knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga: The Realisation of Sachchidananda
Self-Experience
By an absolute self-giving all egoistic desire disappears from the heart. ~ Sri Aurobindo, Essays on the Gita: Works, Devotion and Knowledge
Self-Giving
To him who is the source of all that we are, we give all that we are. ~ Sri Aurobindo, Essays on the Gita, The Supreme Divine,
112:Lila is by no means the last word. Passing through all these states, I said to the Divine Mother: 'Mother, in these states there is separation. Give me a state where there is no separation.' Then I remained for some time absorbed in the Indivisible Satchidananda. I removed the pictures of the gods and goddesses from my room. I began to perceive God in all beings. Formal worship dropped away. You see that bel-tree. I used to go there to pluck its leaves. One day, as I plucked a leaf, a bit of the bark came off. I round the tree full of Consciousness. I felt grieved because I had hurt the tree. One day I tried to pluck some durva grass, but I found I couldn't do it very well. Then I forced myself to pluck it. ~ Sri Ramakrishna,
113:D.: Will the description of Brahman as Sat-Chit-Ananda suit this suddha manas? For this too will be destroyed in the final emancipation.
M.: If suddha manas is admitted, the Bliss (Ananda) experienced by the Jnani must also be admitted to be reflected. This reflection must finally merge into the Original. Therefore the jivanmukti state is compared to the reflection of a spotless mirror in another similar mirror. What will be found in such a reflection? Pure Akasa (Ether). Similarly, the jnani's reflected Bliss (Ananda) represents only the true Bliss. These are all only words. It is enough that a person becomes antarmukhi (inward-bent). The sastras are not needed for an inward turned mind. They are meant for the rest. ~ Sri Ramana Maharshi, Talks, 513,
114:One memory alone was left: the thought of his beautiful wife. This thought possessed his mind with such intensity that he did not notice his loss of memory for the rest of the world. His whole nature became obsessed by her image, and like a madman, who losing his own identity becomes the being whose image possesses him, Puranjana found him self transformed into a lovely young girl like his wife.

   "The young girl he had now become forgot her previous identity to such an extent that when she met with King Malayadhvaja, she fell in love with him and married him. When in the course of time the king passed away and she was left alone, lamenting his death and her bereavement, an unknown brahm in came to her and said:

   ~ Rishi Nityabodhananda, Ajna Chakra,
115:Overmind is the highest source of the cosmic consciousness available to the embodied being in the Ignorance. It is part of the cosmic consciousness-but the human individual when he opens into the cosmic usually remains in the cosmic Mind-Life-Matter receiving only inspirations and influences from the higher planes of Intuition and Overmind. He receives through the spiritualised higher and illumined mind the fundamental experiences on which spiritual knowledge is based; he can become even full of intuitive mind movements, illuminations, various kinds of powers and illumined light, liberation, Ananda. But to rise fully into the Intuition is rare, to reach the Overmind still rarer- although influences and experiences can come down from there.
   ~ Sri Aurobindo, Letters On Yoga - I, 152,
116:Why do you indulge in these exaggerated feelings of remorse and despair when these things come up from the subconscient? They do not help and make it more, not less difficult to eliminate what comes. Such returns of an old nature that is long expelled from the conscious parts of the being always happen in sadhana. It does 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 is 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. ~ Sri Aurobindo, Letters On Yoga - IV, Dealing with Depression and Despondency,
117:Therefore, also, an integral liberation. Not only the freedom born of unbroken contact and identification of the individual being in all its parts with the Divine, sayujya-mukti, by which it can become free even in its separation, even in the duality; not only the salokya-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, sadharmya-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. ~ Sri Aurobindo, The Synthesis Of Yoga,
118:Calm, even if it seems at first only a negative thing, is so difficult to attain, that to have it at all must be regarded as a great step in advance.
   "In reality, calm is not a negative thing, it is the very nature of the Sat-Purusha and the positive foundation of the divine consciousness. Whatever else is aspired for and gained, this must be kept. Even Knowledge, Power, Ananda, if they come and do not find this foundation, are unable to remain and have to withdraw until the divine purity and peace of the Sat-Purusha are permanently there.
   "Aspire for the rest of the divine consciousness, but with a calm and deep aspiration. It can be ardent as well as calm, but not impatient, restless or full of rajasic eagerness.
   "Only in the quiet mind and being can the supramental Truth build its true creation." ~ The Mother, Questions And Answers 1954,
119:Maheshwari can appear too calm and great and distant for the littleness of earthly nature to approach or contain her, Mahakali too swift and formidable for its weakness to bear; but all turn with joy and longing to Mahalakshmi.
   For she throws the spell of the intoxicating sweetness of the Divine: to be close to her is a profound happiness and to feel her within the heart is to make the existence a rapture and a marvel; grace and charm and tenderness flow from her like the light from the sun and wherever she fixes her wonderful gaze or lets fall of the loveliness of her smile, the soul is seized and made captive and plunged into the depths of an unfathomable bliss.
   Magnetic is the touch of her hands and their occult and delicate influence refines the mind and life and body and where she presses her feet course miraculous streams of an entrancing Ananda.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
120:The usual sadhanas have for aim the union with the Supreme Consciousness (Sat-chit-ananda). And those who reach there are satisfied with their own liberation and leave the world to its unhappy plight. On the contrary, Sri Aurobindo's sadhana starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the integral yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation. ~ The Mother, Words Of The Mother I,
121:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today.
   ~ Sri Chidananda, Advices On Spiritual Living,
122:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
123:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda. ~ Sri Aurobindo, The Mother With Letters On The Mother, 12,
124:[...]For these are aspects of the Divine Nature, powers of it, states of his being, - but the Divine Himself is something absolute, someone self-existent, not limited by his aspects, - wonderful and ineffable, not existing by them, but they exist because of Him. It follows that if he attracts by his aspects, all the more he can attract by his very absolute selfness which is sweeter, mightier, profounder than any aspect. His peace, rapture, light, freedom, beauty are marvellous and ineffable, because he is himself magically, mysteriously, transcendently marvellous and ineffable. He can then be sought after for his wonderful and ineffable self and not only for the sake of one aspect of another of his. The only thing needed for that is, first, to arrive at a point when the psychic being feels this pull of the Divine in himself and, secondly, to arrive at the point when the mind, vital and each thing else begins to feel too that that was what it was wanting and the surface hunt after Ananda or what else was only an excuse for drawing the nature towards that supreme magnet. ...
   ~ Sri Aurobindo, Letters On Yoga - II,
125:Supermind is the dynamic form of satcitananda (being-consciousness-bliss), and the necessary conduit, mediator or linkage between satcitananda and the manifest creation. (Life Divine Book I, ch.14-16) ... Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection, 625,
126:Only by our coming into constant touch with the divine Consciousness and its absolute Truth can some form of the conscious Divine, the dynamic Absolute, take up our earth-existence and transform its strife, stumbling, sufferings and falsities into an image of the supreme Light, Power and Ananda.
   The culmination of the soul's constant touch with the Supreme is that self-giving which we call surrender to the divine Will and immergence of the separated ego in the One who is all. A vast universality of soul and an intense unity with all is the base and fixed condition of the supramental consciousness and spiritual life. In that universality and unity alone can we find the supreme law of the divine manifestation in the life of the embodied spirit; in that alone can we discover the supreme motion and right play of our individual nature. In that alone can all these lower discords resolve themselves into a victorious harmony of the true relations between manifested beings who are portions of the one Godhead and children of one universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga, Standards of Conduct and Spiritual Freedom, 205,
127:
   An Informal Integral Canon: Selected books on Integral Science, Philosophy and the Integral Transformation
   Sri Aurobindo - The Life Divine
   Sri Aurobindo - The Synthesis of Yoga
   Pierre Teilhard de Chardin - The Phenomenon of Man
   Jean Gebser - The Ever-Present Origin
   Edward Haskell - Full Circle - The Moral Force of Unified Science
   Oliver L. Reiser - Cosmic Humanism and World Unity
   Christopher Hills - Nuclear Evolution: Discovery of the Rainbow Body
   The Mother - Mother's Agenda
   Erich Jantsch - The Self-Organizing Universe - Scientific and Human Implications of the Emerging Paradigm of Evolution
   T. R. Thulasiram - Arut Perum Jyothi and Deathless Body
   Kees Zoeteman - Gaiasophy
   Ken Wilber - Sex Ecology Spirituality: The Spirit of Evolution
   Don Edward Beck - Spiral Dynamics: Mastering Values, Leadership, and Change
   Kundan Singh - The Evolution of Integral Yoga: Sri Aurobindo, Sri Ramakrishna, and Swami Vivekananda
   Sean Esbjorn-Hargens - Integral Ecology: Uniting Multiple Perspectives on the Natural World
   ~ M Alan Kazlev, Kheper,
128:One perceives the true nature of existence. One discovers the why and the raison d'être of existence, not by the mind and the scientific pursuit, but by the knowledge of the self and the discovery of one's soul which is all-powerful.

This is the true method for knowing, for understanding and for realising the secrets of Nature, of the universe and the path which leads to the Divine. One can do everything with this realisation, one can know everything and finally become the master of one's existence. Nothing will be impossible … nothing will be left out. One has only to see with another sense which is within us, develop another faculty by a rigourous sadhana, to discover the secrets of all existence. Voilà.

The means are in you, the path opens up more and more, gets clearer and clearer, and with the help which is at your disposal, you have only to make an effort and you shall be crowned with a Knowledge, a Light and an Ananda which surpass all existence. Whether it be to see the functioning of the atom, or to know the process of thought or the flights of imagination or even the unknown … to know oneself is to know all. It is this that one must find. ~ The Mother,
129:This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but it is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe - and therefore the inner trend of the evolutionary Energy and its ultimate intention - to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at tthe same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender.
   ~ Sri Aurobindo, The Life Divine, The Integral Knowledge and the Aim of Life; Four Theories of Existence, 688,
130:The Transcendent Mother and the Higher Hemisphere
   "At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power."1 The Transcendent Mother thus stands above the Ananda plane.There are then four steps of the Divine Shakti:
   (1) The Transcendent Mahashakti who stands above the Ananda plane and who bears the Supreme Divine in her eternal consciousness.
   (2) The Mahashakti immanent in the worlds of SatChit-Ananda where all beings live and move in an ineffable completeness.
   (3) The Supramental Mahashakti immanent in the worlds of Supermind.
   (4) The Cosmic Mahashakti immanent in the lower hemisphere.
   Yes; that is all right. One speaks often however of all above the lower hemisphere as part of the transcendence. This is because the Supermind and Ananda are not manifested in our universe at present, but are planes above it. For us the higher hemisphere is pr [para], the Supreme Transcendence is prA(pr [paratpara]. The Sanskrit terms are here clearer than the English.
   ~ Sri Aurobindo, The Mother With Letters On The Mother, Three Aspects of the Mother, 52,
131:An integral method and an integral result. 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, sayujyamukti, by which it becomes free even in its separation, even in the duality; not only the salokyalmukti 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, sadharmyamukti, 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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, p.47-8,
132:The whole principle of this Yoga is to give oneself entirely to the Divine alone and to nobody and to nothing else, and to bring down into ourselves by union with the Divine Mother-Power all the transcendent light, force, wideness, peace, purity, truth-consciousness and Ananda of the supramental Divine. In this Yoga, therefore, there can be no place for vital relations or interchanges with others; any such relation or interchange immediately ties down the soul to the lower consciousness and its lower nature, prevents the true and full union with the Divine and hampers both the ascent to the supramental Truth consciousness and the descent of the supramental Ishwari Shakti. Still worse would it be if this interchange took the form of a sexual relation or a sexual enjoyment, even if kept free from any outward act; therefore these things are absolutely forbidden in the sadhana. It goes without saying that any physical act of the kind is not allowed, but also any subtler form is ruled out. It is only after becoming one with the supramental Divine that we can find our true spiritual relations with others in the Divine; in that higher unity this kind of gross lower vital movement can have no place. ~ Sri Aurobindo, Letters on Yoga - IV,
133:the psychic transformation :::
The soul, the psychic being is in direct touch with the divine Truth, but it is hidden in man by the mind, the vital being and the physical nature. One may practise yoga and get illuminations in the mind and the reason; one may conquer power and luxuriate in all kinds of experiences in the vital; one may establish even surprising physical Siddhis; but if the true soul-power behind does not manifest, if the psychic nature does not come into the front, nothing genuine has been done. In this yoga the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. Mind can open by itself to its own higher reaches; it can still itself in some kind of static liberation or Nirvana; but the supramental cannot find a sufficient base in a spiritualised mind alone. If the inmost soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then this yoga can be done; otherwise (by the sole power of the mind or any other part) it is impossible.... If there is a refusal of the psychic new birth, a refusal to become the child new born from the Mother, owing to attachment to intellectual knowledge or mental ideas or to some vital desire, then there will be a failure in the sadhana. ~ Sri Aurobindo, Letters On Yoga - III,
134:need for the soul's spiritualization :::
   And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 168,
135:But in the integral conception the Conscious Soul is the Lord, the Nature-Soul is his executive Energy. Purusha is of the nature of Sat, the being of conscious self-existence pure and infinite; Shakti or Prakriti is of the nature of Chit, - it is power of the Purusha's self-conscious existence, pure and infinite. The relation of the two exists between the poles of rest and action. When the Energy is absorbed in the bliss of conscious self-existence, there is rest; when thePurusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceedingfrom an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of Knowledge and a faith that is the reflex in the lower consciousness of a Truth or real Idea yet unrealised in the manifestation. It is this self-certainty of the Idea which is meant by the Gita when it says, yo yac-chraddhah sa eva sah, 'whatever is a man's faith or the sure Idea in him, that he becomes.'
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Synthesis of the Systems, 43,
136:The Lord has veiled himself and his absolute wisdom and eternal consciousness in ignorant Nature-Force and suffers her to drive the individual being, with its complicity, as the ego; this lower action of Nature continues to prevail, often even in spite of man's half-lit imperfect efforts at a nobler motive and a purer self-knowledge. Our human effort at perfection fails, or progresses very incompletely, owing to the force of Nature's past actions in us, her past formations, her long-rooted associations; it turns towards a true and high-climbing success only when a greater Knowledge and Power than our own breaks through the lid of our ignorance and guides or takes up our personal will. For our human will is a misled and wandering ray that has parted from the supreme Puissance. The period of slow emergence out of this lower working into a higher light and purer force is the valley of the shadow of death for the striver after perfection; it is a dreadful passage full of trials, sufferings, sorrows, obscurations, stumblings, errors, pitfalls. To abridge and alleviate this ordeal or to penetrate it with the divine delight faith is necessary, an increasing surrender of the mind to the knowledge that imposes itself from within and, above all, a true aspiration and a right and unfaltering and sincere practice. "Practise unfalteringly," says the Gita, "with a heart free from despondency," the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga, The Supreme Will, 219,
137:The whole crux and difficulty of human life lies here. Man is this mental being, this mental consciousness working as mental force, aware in a way of the universal force and life of which he is part but, because he has not knowledge of its universality or even of the totality of his own being, unable to deal either with life in general or with his own life in a really effective and victorious movement of mastery. He seeks to know Matter in order to be master of the material environment, to know Life in order to be master of the vital existence, to know Mind in order to be master of the great obscure movement of mentality in which he is not only a jet of light of self-consciousness like the animal, but also more and more a flame of growing knowledge. Thus he seeks to know himself in order to be master of himself, to know the world in order to be master of the world. This is the urge of Existence in him, the necessity of the Consciousness he is, the impulsion of the Force that is his life, the secret will of Sachchidananda appearing as the individual in a world in which He expresses and yet seems to deny Himself. To find the conditions under which this inner impulsion is satisfied is the problem man must strive always to resolve and to that he is compelled by the very nature of his own existence and by the Deity seated within him; and until the problem is solved, the impulse satisfied, the human race cannot rest from its labour. Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to Superman.
   ~ Sri Aurobindo, The Life Divine,
138:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.
   In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary.
   The personal effort required is a triple labour of aspiration, rejection and surrender, -
   an aspiration vigilant, constant, unceasing - the mind's will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature;
   rejection of the movements of the lower nature - rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind, - rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, - rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
   surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.
   ~ Sri Aurobindo, The Mother With Letters On The Mother,
139:What your reasoning ignores is that which is absolute or tends towards the absolute in man and his seeking as well as in the Divine - something not to be explained by mental reasoning or vital motive. A motive, but a motive of the soul, not of vital desire; a reason not of the mind, but of the self and spirit. An asking too, but the asking that is the soul's inherent aspiration, not a vital longing. That is what comes up when there is the sheer self-giving, when "I seek you for this, I seek you for that" changes to a sheer "I seek you for you." It is that marvellous and ineffable absolute in the Divine that Krishnaprem means when he says, "Not knowledge nor this nor that, but Krishna."

The pull of that is indeed a categorical imperative, the self in us drawn to the Divine because of the imperative call of its greater Self, the soul ineffably drawn towards the object of its adoration, because it cannot be otherwise, because it is it and He is He. That is all about it.

I have written all that only to explain what we mean whenwe speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine. ~ Sri Aurobindo, Letters On Yoga - II, Seeking the Divine,
140:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,
141:19 - When I had the dividing reason, I shrank from many things; after I had lost it in sight, I hunted through the world for the ugly and the repellent, but I could no longer find them. - Sri Aurobindo

Is there really nothing ugly and repellent in the world? Is it our reason alone that sees things in that way?

To understand truly what Sri Aurobindo means here, you must yourself have had the experience of transcending reason and establishing your consciousness in a world higher than the mental intelligence. For from up there you can see, firstly, that everything that exists in the universe is an expression of Sachchidananda (Being-Consciousness-Bliss) and therefore behind any appearance whatever, if you go deeply enough, you can perceive Sachchidananda, which is the principle of Supreme Beauty.

Secondly, you see that everything in the manifested universe is relative, so much so that there is no beauty which may not appear ugly in comparison with a greater beauty, no ugliness which may not appear beautiful in comparison with a yet uglier ugliness.

When you can see and feel in this way, you immediately become aware of the extreme relativity of these impressions and their unreality from the absolute point of view. However, so long as we dwell in the rational consciousness, it is, in a way, natural that everything that offends our aspiration for perfection, our will for progress, everything we seek to transcend and surmount, should seem ugly and repellent to us, since we are in search of a greater ideal and we want to rise higher.

And yet it is still only a half-wisdom which is very far from the true wisdom, a wisdom that appears wise only in the midst of ignorance and unconsciousness.

In the Truth everything is different, and the Divine shines in all things. 17 February 1960 ~ The Mother, On Thoughts And Aphorisms,
142:... The first opening is effected by a concentration in the heart, a call to the Divine to manifest within us and through the psychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love, surrender are the main supports of this part of the sadhana - accompanied by a rejection of all that stands in the way of what we aspire for. The second opening is effected by a concentration of the consciousness in the head (afterwards, above it) and an aspiration and call and a sustained will for the descent of the divine Peace, Power, Light, Knowledge, Ananda into the being - the Peace first or the Peace and Force together. Some indeed receive Light first or Ananda first or some sudden pouring down of knowledge. With some there is first an opening which reveals to them a vast infinite Silence, Force, Light or Bliss above them and afterwards either they ascend to that or these things begin to descend into the lower nature. With others there is either the descent, first into the head, then down to the heart level, then to the navel and below and through the whole body, or else an inexplicable opening - without any sense of descent - of peace, light, wideness or power or else a horizontal opening into the cosmic consciousness or, in a suddenly widened mind, an outburst of knowledge. Whatever comes has to be welcomed - for there is no absolute rule for all, - but if the peace has not come first, care must be taken not to swell oneself in exultation or lose the balance. The capital movement however is when the Divine Force or Shakti, the power of the Mother comes down and takes hold, for then the organisation of the consciousness begins and the larger foundation of the Yoga.

   The result of the concentration is not usually immediate - though to some there comes a swift and sudden outflowering; but with most there is a time longer or shorter of adaptation or preparation, especially if the nature has not been prepared already to some extent by aspiration and tapasya. ... ~ Sri Aurobindo, The Mother With Letters On The Mother,
143:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,
144:It is your birthday tomorrow?
Yes, Mother.

How old will you be?
Twenty-six, Mother.

I shall see you tomorrow and give you something special. You will see, I am not speaking of anything material- that, I shall give you a card and all that- but of something...You will see, tomorrow, now go home and prepare yourself quietly so that you may be ready to receive it.
Yes, Mother.

You know, my child, what "Bonne Fete" signifies, that is, the birthday we wish here?
Like that, I know what it means, Mother, but not the special significance you want to tell me.

Yes, it is truly a special day in one's life. It is one of those days in the year when the Supreme descends into us- or when we are face to face with the Eternal- one of those days when our soul comes in contact with the Eternal and, if we remain a little conscious, we can feel His Presence within us. If we make a little effort on this day, we accomplish the work of many lives as in a lightning flash. That is why I give so much importance to the birthday- because what one gains in one day is truly something incomparable. And it is for this that I also work to open the consciousness a little towards what is above so that one may come before the Eternal. My child, it is a very, very special day, for it is the day of decision, the day one can unite with the Supreme Consciousness. For the Lord lifts us on this day to the highest region possible so that our soul which is a portion of that Eternal Flame, may be united and identified with its Origin.

This day is truly an opportunity in life. One is so open and so receptive that one can assimilate all that is given. I can do many things, that is why it is important.

It is one of those days when the Lord Himself opens the doors wide for us. It is as though He were inviting us to rekindle more powerfully the flame of aspiration. It is one of those days which He gives us. We too, by our personal effort, could attain to this, but it would be long, hard and not so easy. And this- this is a real chance in life- the day of Grace.

It is an occult phenomenon that occurs invariably, without our knowledge, on this particular day of the year. The soul leaves behind the body and journeys up and up till it merges into the Source in order to replenish itself and absorb from the Supreme Its Power, Light and Ananda and comes down charged for a whole year to pass. Then again and again... it continues like this year after year. ~ The Mother, Sweet Mother, Mona Sarkar,
145:reading :::
   50 Spiritual Classics: List of Books Covered:
   Muhammad Asad - The Road To Mecca (1954)
   St Augustine - Confessions (400)
   Richard Bach - Jonathan Livingston Seagull (1970)
   Black Elk Black - Elk Speaks (1932)
   Richard Maurice Bucke - Cosmic Consciousness (1901)
   Fritjof Capra - The Tao of Physics (1976)
   Carlos Castaneda - Journey to Ixtlan (1972)
   GK Chesterton - St Francis of Assisi (1922)
   Pema Chodron - The Places That Scare You (2001)
   Chuang Tzu - The Book of Chuang Tzu (4th century BCE)
   Ram Dass - Be Here Now (1971)
   Epictetus - Enchiridion (1st century)
   Mohandas Gandhi - An Autobiography: The Story of My Experiments With Truth (1927)
   Al-Ghazzali - The Alchemy of Happiness (1097)
   Kahlil Gibran - The Prophet (1923)
   GI Gurdjieff - Meetings With Remarkable Men (1960)
   Dag Hammarskjold - Markings (1963)
   Abraham Joshua Heschel - The Sabbath (1951)
   Hermann Hesse - Siddartha (1922)
   Aldous Huxley - The Doors of Perception (1954)
   William James - The Varieties of Religious Experience (1902)
   Carl Gustav Jung - Memories, Dreams, Reflections (1955)
   Margery Kempe - The Book of Margery Kempe (1436)
   J Krishnamurti - Think On These Things (1964)
   CS Lewis - The Screwtape Letters (1942)
   Malcolm X - The Autobiography of Malcolm X (1964)
   Daniel C Matt - The Essential Kabbalah (1994)
   Dan Millman - The Way of the Peaceful Warrior (1989)
   W Somerset Maugham - The Razor's Edge (1944)
   Thich Nhat Hanh - The Miracle of Mindfulness (1975)
   Michael Newton - Journey of Souls (1994)
   John O'Donohue - Anam Cara: A Book of Celtic Wisdom (1998)
   Robert M Pirsig - Zen and the Art of Motorcycle Maintenance (1974)
   James Redfield - The Celestine Prophecy (1994)
   Miguel Ruiz - The Four Agreements (1997)
   Helen Schucman & William Thetford - A Course in Miracles (1976)
   Idries Shah - The Way of the Sufi (1968)
   Starhawk - The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (1979)
   Shunryu Suzuki - Zen Mind, Beginner's Mind (1970)
   Emanuel Swedenborg - Heaven and Hell (1758)
   Teresa of Avila - Interior Castle (1570)
   Mother Teresa - A Simple Path (1994)
   Eckhart Tolle - The Power of Now (1998)
   Chogyam Trungpa - Cutting Through Spiritual Materialism (1973)
   Neale Donald Walsch - Conversations With God (1998)
   Rick Warren - The Purpose-Driven Life (2002)
   Simone Weil - Waiting For God (1979)
   Ken Wilber - A Theory of Everything (2000)
   Paramahansa Yogananda - Autobiography of a Yogi (1974)
   Gary Zukav - The Seat of the Soul (1990)
   ~ Tom Butler-Bowdon, 50 Spirital Classics (2017 Edition),
146:they are acting all the while in the spirit of rajasic ahaṅkara, persuade themselves that God is working through them and they have no part in the action. This is because they are satisfied with the mere intellectual assent to the idea without waiting for the whole system and life to be full of it. A continual remembrance of God in others and renunciation of individual eagerness (spr.ha) are needed and a careful watching of our inner activities until God by the full light of self-knowledge, jñanadı̄pena bhasvata, dispels all further chance of self-delusion. The danger of tamogun.a is twofold, first, when the Purusha thinks, identifying himself with the tamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing, inferior to this man and inferior to that man, adhama, what will God do through me?" - as if God were limited by the temporary capacities or incapacities of his instruments and it were not true that he can make the dumb to talk and the lame to cross the hills, mūkaṁ karoti vacalaṁ paṅguṁ laṅghayate girim, - and again when the sadhak tastes the relief, the tremendous relief of a negative santi and, feeling himself delivered from all troubles and in possession of peace, turns away from life and action and becomes attached to the peace and ease of inaction. Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. He bids Arjuna work lokasaṅgraharthaya, for keeping the world together, for he does not wish the world to sink back into Prakriti, but insists on your acting as he acts, "These worlds would be overpowered by tamas and sink into Prakriti if I did not do actions." To be attached to inaction is to give up our action not to God but to our tamasic ahaṅkara. The danger of the sattvagun.a is when the sadhak becomes attached to any one-sided conclusion of his reason, to some particular kriya or movement of the sadhana, to the joy of any particular siddhi of the yoga, perhaps the sense of purity or the possession of some particular power or the Ananda of the contact with God or the sense of freedom and hungers after it, becomes attached to that only and would have nothing else. Remember that the yoga is not for yourself; for these things, though they are part of the siddhi, are not the object of the siddhi, for you have decided at the beginning to make no claim upon God but take what he gives you freely and, as for the Ananda, the selfless soul will even forego the joy of God's presence, ... ~ Sri Aurobindo, Essays In Philosophy And Yoga,
147:He continuously reflected on her image and attributes, day and night. His bhakti was such that he could not stop thinking of her. Eventually, he saw her everywhere and in everything. This was his path to illumination.

   He was often asked by people: what is the way to the supreme? His answer was sharp and definite: bhakti yoga. He said time and time again that bhakti yoga is the best sadhana for the Kali Yuga (Dark Age) of the present.

   His bhakti is illustrated by the following statement he made to a disciple:

   To my divine mother I prayed only for pure love.
At her lotus feet I offered a few flowers and I prayed:

   Mother! here is virtue and here is vice;
   Take them both from me.
   Grant me only love, pure love for Thee.
   Mother! here is knowledge and here is ignorance;
   Take them both from me.
   Grant me only love, pure love for Thee.
   Mother! here is purity and impurity;
   Take them both from me.
   Grant me only love, pure love for Thee.

Ramakrishna, like Kabir, was a practical man.
He said: "So long as passions are directed towards the world and its objects, they are enemies. But when they are directed towards a deity, then they become the best of friends to man, for they take him to illumination. The desire for worldly things must be changed into longing for the supreme; the anger which you feel for fellow man must be directed towards the supreme for not manifesting himself to you . . . and so on, with all other emotions. The passions cannot be eradicated, but they can be turned into new directions."

   A disciple once asked him: "How can one conquer the weaknesses within us?" He answered: "When the fruit grows out of the flower, the petals drop off themselves. So when divinity in you increases, the weaknesses of human nature will vanish of their own accord." He emphasized that the aspirant should not give up his practices. "If a single dive into the sea does not bring you a pearl, do not conclude that there are no pearls in the sea. There are countless pearls hidden in the sea.

   So if you fail to merge with the supreme during devotional practices, do not lose heart. Go on patiently with the practices, and in time you will invoke divine grace." It does not matter what form you care to worship. He said: "Many are the names of the supreme and infinite are the forms through which he may be approached. In whatever name and form you choose to worship him, through that he will be realized by you." He indicated the importance of surrender on the path of bhakti when he said:

   ~ Swami Satyananda Saraswati, A Systematic Course in the Ancient Tantric Techniques of Yoga and Kriya,
148:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
149:root of the falsification and withdrawl of divine love :::
   At every moment they are moved to take egoistic advantage of the psychic and spiritual influences and can be detected using the power, joy or light these bring into us for a lower life-motive. Afterwards too, even when the seeker has opened to the Divine Love transcendental, universal or immanent, yet if he tries to pour it into life, he meets the power of obscuration and perversion of these lower Nature-forces. Always they draw away towards pitfalls, pour into that higher intensity their diminishing elements, seek to capture the descending Power for themselves and their interests and degrade it into an aggrandised mental, vital or physical instrumentation for desire and ego. Instead of a Divine Love creator of a new heaven and a new earth of Truth and Light, they would hold it here prisoner as a tremendous sanction and glorifying force of sublimation to gild the mud of the old earth and colour with its rose and sapphire the old turbid unreal skies of sentimentalising vital imagination and mental idealised chimera. If that falsification is permitted, the higher Light and Power and Bliss withdraw, there is a fall back to a lower status; or else the realisation remains tied to an insecure half-way and mixture or is covered and even submerged by an inferior exaltation that is not the true Ananda. It is for this reason that Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. It is only the inmost psychic being unveiled and emerging in its full power that can lead the pilgrim sacrifice unscathed through these ambushes and pitfalls; at each moment it catches, exposes, repels the mind's and the life's falsehoods, seizes hold on the truth of the Divine Love and Ananda and separates it from the excitement of the mind's ardours and the blind enthusiasms of the misleading life-force. But all things that are true at their core in mind and life and the physical being it extricates and takes with it in the journey till they stand on the heights, new in spirit and sublime in figure. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 2, 166,
150:3. Conditions internal and external that are most essential for meditation. There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
   The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc. If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence. It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.
   ~ Sri Aurobindo, Autobiographical Notes,
151:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83],
152:The supreme Truth aspect which thus manifests itself to us is an eternal and infinite and absolute self-existence, self-awareness, self-delight of being; this bounds all things and secretly supports and pervades all things. This Self-existence reveals itself again in three terms of its essential nature,-self, conscious being or spirit, and God or the Divine Being. The Indian terms are more satisfactory,-Brahman the Reality is Atman, Purusha, Ishwara; for these terms grew from a root of Intuition and, while they have a comprehensive preciseness, are capable of a plastic application which avoids both vagueness in the use and the rigid snare of a too limiting intellectual concept. The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this is an Absolute which takes all relativities in its embrace. [...] Brahman is the Consciousness that knows itself in all that exists; Brahman is the force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could breathe or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of Force-Nature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
   ~ Sri Aurobindo, The Life Divine, Book 02: The Knowledge and the Ignorance - The Spiritual Evolution, Part I, The Infinite Consciousness and the Ignorance Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti [336-337],
153:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],
154:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
155:Death & Fame

When I die

I don't care what happens to my body throw ashes in the air, scatter 'em in East River bury an urn in Elizabeth New Jersey, B'nai Israel Cemetery

But I want a big funeral St. Patrick's Cathedral, St. Mark's Church, the largest synagogue in Manhattan

First, there's family, brother, nephews, spry aged Edith stepmother 96, Aunt Honey from old Newark,

Doctor Joel, cousin Mindy, brother Gene one eyed one ear'd, sister-in-law blonde Connie, five nephews, stepbrothers & sisters their grandchildren, companion Peter Orlovsky, caretakers Rosenthal & Hale, Bill Morgan--

Next, teacher Trungpa Vajracharya's ghost mind, Gelek Rinpoche, there Sakyong Mipham, Dalai Lama alert, chance visiting America, Satchitananda Swami Shivananda, Dehorahava Baba, Karmapa XVI, Dudjom Rinpoche, Katagiri & Suzuki Roshi's phantoms Baker, Whalen, Daido Loorie, Qwong, Frail White-haired Kapleau Roshis, Lama Tarchen --

Then, most important, lovers over half-century Dozens, a hundred, more, older fellows bald & rich young boys met naked recently in bed, crowds surprised to see each other, innumerable, intimate, exchanging memories

"He taught me to meditate, now I'm an old veteran of the thousandday retreat --"

"I played music on subway platforms, I'm straight but loved him he loved me"

"I felt more love from him at 19 than ever from anyone"

"We'd lie under covers gossip, read my poetry, hug & kiss belly to belly arms round each other"

"I'd always get into his bed with underwear on & by morning my skivvies would be on the floor"

"Japanese, always wanted take it up my bum with a master"

"We'd talk all night about Kerouac & Cassady sit Buddhalike then sleep in his captain's bed."

"He seemed to need so much affection, a shame not to make him happy"

"I was lonely never in bed nude with anyone before, he was so gentle my stomach shuddered when he traced his finger along my abdomen nipple to hips-- "

"All I did was lay back eyes closed, he'd bring me to come with mouth & fingers along my waist"

"He gave great head"

So there be gossip from loves of 1948, ghost of Neal Cassady commin-gling with flesh and youthful blood of 1997 and surprise -- "You too? But I thought you were straight!"

"I am but Ginsberg an exception, for some reason he pleased me."

"I forgot whether I was straight gay queer or funny, was myself, tender and affectionate to be kissed on the top of my head, my forehead throat heart & solar plexus, mid-belly. on my prick, tickled with his tongue my behind"

"I loved the way he'd recite 'But at my back allways hear/ time's winged chariot hurrying near,' heads together, eye to eye, on a pillow --"

Among lovers one handsome youth straggling the rear

"I studied his poetry class, 17 year-old kid, ran some errands to his walk-up flat, seduced me didn't want to, made me come, went home, never saw him again never wanted to... "

"He couldn't get it up but loved me," "A clean old man." "He made sure I came first"

This the crowd most surprised proud at ceremonial place of honor--

Then poets & musicians -- college boys' grunge bands -- age-old rock star Beatles, faithful guitar accompanists, gay classical con-ductors, unknown high Jazz music composers, funky trum-peters, bowed bass & french horn black geniuses, folksinger fiddlers with dobro tamborine harmonica mandolin auto-harp pennywhistles & kazoos

Next, artist Italian romantic realists schooled in mystic 60's India, Late fauve Tuscan painter-poets, Classic draftsman Massa-chusets surreal jackanapes with continental wives, poverty sketchbook gesso oil watercolor masters from American provinces

Then highschool teachers, lonely Irish librarians, delicate biblio-philes, sex liberation troops nay armies, ladies of either sex

"I met him dozens of times he never remembered my name I loved him anyway, true artist"

"Nervous breakdown after menopause, his poetry humor saved me from suicide hospitals"

"Charmant, genius with modest manners, washed sink, dishes my studio guest a week in Budapest"

Thousands of readers, "Howl changed my life in Libertyville Illinois"

"I saw him read Montclair State Teachers College decided be a poet-- "

"He turned me on, I started with garage rock sang my songs in Kansas City"

"Kaddish made me weep for myself & father alive in Nevada City"

"Father Death comforted me when my sister died Boston l982"

"I read what he said in a newsmagazine, blew my mind, realized others like me out there"

Deaf & Dumb bards with hand signing quick brilliant gestures

Then Journalists, editors's secretaries, agents, portraitists & photo-graphy aficionados, rock critics, cultured laborors, cultural historians come to witness the historic funeral Super-fans, poetasters, aging Beatnicks & Deadheads, autograph-hunters, distinguished paparazzi, intelligent gawkers

Everyone knew they were part of 'History" except the deceased who never knew exactly what was happening even when I was alive
February 22, 1997
~ Allen Ginsberg,
156:[an Integral conception of the Divine :::
   But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
   But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 82-83 [T1],
157:SECTION 1. Books for Serious Study
   Liber CCXX. (Liber AL vel Legis.) The Book of the Law. This book is the foundation of the New Æon, and thus of the whole of our work.
   The Equinox. The standard Work of Reference in all occult matters. The Encyclopaedia of Initiation.
   Liber ABA (Book 4). A general account in elementary terms of magical and mystical powers. In four parts: (1) Mysticism (2) Magical (Elementary Theory) (3) Magick in Theory and Practice (this book) (4) The Law.
   Liber II. The Message of the Master Therion. Explains the essence of the new Law in a very simple manner.
   Liber DCCCXXXVIII. The Law of Liberty. A further explanation of The Book of the Law in reference to certain ethical problems.
   Collected Works of A. Crowley. These works contain many mystical and magical secrets, both stated clearly in prose, and woven into the Robe of sublimest poesy.
   The Yi King. (S. B. E. Series [vol. XVI], Oxford University Press.) The "Classic of Changes"; give the initiated Chinese system of Magick.
   The Tao Teh King. (S. B. E. Series [vol. XXXIX].) Gives the initiated Chinese system of Mysticism.
   Tannhäuser, by A. Crowley. An allegorical drama concerning the Progress of the Soul; the Tannhäuser story slightly remodelled.
   The Upanishads. (S. B. E. Series [vols. I & XV.) The Classical Basis of Vedantism, the best-known form of Hindu Mysticism.
   The Bhagavad-gita. A dialogue in which Krishna, the Hindu "Christ", expounds a system of Attainment.
   The Voice of the Silence, by H.P. Blavatsky, with an elaborate commentary by Frater O.M. Frater O.M., 7°=48, is the most learned of all the Brethren of the Order; he has given eighteen years to the study of this masterpiece.
   Raja-Yoga, by Swami Vivekananda. An excellent elementary study of Hindu mysticism. His Bhakti-Yoga is also good.
   The Shiva Samhita. An account of various physical means of assisting the discipline of initiation. A famous Hindu treatise on certain physical practices.
   The Hathayoga Pradipika. Similar to the Shiva Samhita.
   The Aphorisms of Patanjali. A valuable collection of precepts pertaining to mystical attainment.
   The Sword of Song. A study of Christian theology and ethics, with a statement and solution of the deepest philosophical problems. Also contains the best account extant of Buddhism, compared with modern science.
   The Book of the Dead. A collection of Egyptian magical rituals.
   Dogme et Rituel de la Haute Magie, by Eliphas Levi. The best general textbook of magical theory and practice for beginners. Written in an easy popular style.
   The Book of the Sacred Magic of Abramelin the Mage. The best exoteric account of the Great Work, with careful instructions in procedure. This Book influenced and helped the Master Therion more than any other.
   The Goetia. The most intelligible of all the mediæval rituals of Evocation. Contains also the favourite Invocation of the Master Therion.
   Erdmann's History of Philosophy. A compendious account of philosophy from the earliest times. Most valuable as a general education of the mind.
   The Spiritual Guide of [Miguel de] Molinos. A simple manual of Christian Mysticism.
   The Star in the West. (Captain Fuller). An introduction to the study of the Works of Aleister Crowley.
   The Dhammapada. (S. B. E. Series [vol. X], Oxford University Press). The best of the Buddhist classics.
   The Questions of King Milinda. (S. B. E. Series [vols. XXXV & XXXVI].) Technical points of Buddhist dogma, illustrated bydialogues.
   Liber 777 vel Prolegomena Symbolica Ad Systemam Sceptico-Mysticæ Viæ Explicandæ, Fundamentum Hieroglyphicam Sanctissimorum Scientiæ Summæ. A complete Dictionary of the Correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. It is to the language of Occultism what Webster or Murray is to the English language.
   Varieties of Religious Experience (William James). Valuable as showing the uniformity of mystical attainment.
   Kabbala Denudata, von Rosenroth: also The Kabbalah Unveiled, by S.L. Mathers. The text of the Qabalah, with commentary. A good elementary introduction to the subject.
   Konx Om Pax [by Aleister Crowley]. Four invaluable treatises and a preface on Mysticism and Magick.
   The Pistis Sophia [translated by G.R.S. Mead or Violet McDermot]. An admirable introduction to the study of Gnosticism.
   The Oracles of Zoroaster [Chaldæan Oracles]. An invaluable collection of precepts mystical and magical.
   The Dream of Scipio, by Cicero. Excellent for its Vision and its Philosophy.
   The Golden Verses of Pythagoras, by Fabre d'Olivet. An interesting study of the exoteric doctrines of this Master.
   The Divine Pymander, by Hermes Trismegistus. Invaluable as bearing on the Gnostic Philosophy.
   The Secret Symbols of the Rosicrucians, reprint of Franz Hartmann. An invaluable compendium.
   Scrutinium Chymicum [Atalanta Fugiens]¸ by Michael Maier. One of the best treatises on alchemy.
   Science and the Infinite, by Sidney Klein. One of the best essays written in recent years.
   Two Essays on the Worship of Priapus [A Discourse on the Worship of Priapus &c. &c. &c.], by Richard Payne Knight [and Thomas Wright]. Invaluable to all students.
   The Golden Bough, by J.G. Frazer. The textbook of Folk Lore. Invaluable to all students.
   The Age of Reason, by Thomas Paine. Excellent, though elementary, as a corrective to superstition.
   Rivers of Life, by General Forlong. An invaluable textbook of old systems of initiation.
   Three Dialogues, by Bishop Berkeley. The Classic of Subjective Idealism.
   Essays of David Hume. The Classic of Academic Scepticism.
   First Principles by Herbert Spencer. The Classic of Agnosticism.
   Prolegomena [to any future Metaphysics], by Immanuel Kant. The best introduction to Metaphysics.
   The Canon [by William Stirling]. The best textbook of Applied Qabalah.
   The Fourth Dimension, by [Charles] H. Hinton. The best essay on the subject.
   The Essays of Thomas Henry Huxley. Masterpieces of philosophy, as of prose.
   ~ Aleister Crowley, Liber ABA, Appendix I: Literature Recommended to Aspirants
158:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda.
   ~ Sri Aurobindo, Essays In Philosophy And Yoga, 558,
159:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.

But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.

Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.

*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.

You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.

In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.

It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.

My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.

And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.

My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.

Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],
160:The network of words is a big forest; it is the cause of a curious wandering of the mind. ~ Swami Vivekananda, Bhakti-Yoga,
161:  The purpose of creation, is lila. The concept of lila escapes all the traditional difficulties in assigning purpose to the creator. Lila is a purpose-less purpose, a natural outflow, a spontaneous self-manifestation of the Divine. The concept of lila, again, emphasizes the role of delight in creation. The concept of Prakriti and Maya fail to explain the bliss aspect of Divine. If the world is manifestation of the Force of Satcitananda, the deployment of its existence and consciousness, its purpose can be nothing but delight. This is the meaning of delight. Lila, the play, the child’s joy, the poet’s joy, the actor’s joy, the mechanician’s joy of the soul of things eternally young, perpetually inexhaustible, creating and recreating Himself in Himself for the sheer bliss of that self-creation, of that self-representation, Himself the play, Himself the player, Himself the playground ~ Sri Aurobindo, Philosophy of Social Development, pp-39-40

*** NEWFULLDB 2.4M ***

1:axiomatic ~ Paramahansa Yogananda
2:prosperous ~ Paramahansa Yogananda
3:veneration ~ Paramahansa Yogananda
4:acquiesced, ~ Paramahansa Yogananda
5:दर्शनशास्त्र ~ Paramhansa Yogananda
6:duties. When ~ Paramahansa Yogananda
7:They come and go ~ Swami Vivekananda
8:Bear insult, bear injury. ~ Sivananda
9:define dharma ~ Paramahansa Yogananda
10:Eating, drinking, sleeping ~ Sivananda
11:Serve man Serve god ~ Swami Vivekananda
12:We can,We must ~ Chinmayananda Saraswati
13:Only man makes Karma. ~ Swami Vivekananda
14:Satchitananda—Eternal, ~ Michael A Singer
15:Unselfishness is God. ~ Swami Vivekananda
16:You can't split love. ~ Veera Hiranandani
17:Charity never faileth. ~ Swami Vivekananda
18:Eradicate self-justification. ~ Sivananda
19:Everybody is changing. ~ Swami Vivekananda
20:Have faith. We will do ~ Swami Vivekananda
21:If I rest,I rust ~ Chinmayananda Saraswati
22:Life is a series of awakenings ~ Sivananda
23:Your country requires ~ Swami Vivekananda
24:A man is above all his will ~ Prabhavananda
25:Cowardice is no virtue. ~ Swami Vivekananda
26:Everything has a cause. ~ Swami Vivekananda
27:Charity opens the heart. ~ Swami Vivekananda
28:Life is itself religion. ~ Swami Vivekananda
29:One truth, many paths. ~ Swami Satchidananda
30:sarvāvaraṇamalāpetasya ~ Swami Satchidananda
31:We are all born cowards. ~ Swami Vivekananda
32:Religion is not in fault. ~ Swami Vivekananda
33:We are the living devils. ~ Swami Vivekananda
34:You cannot die nor can I. ~ Swami Vivekananda
35:Giving is the secret of abundance. ~ Sivananda
36:Have faith in your destiny ~ Swami Vivekananda
37:কি কথা তাহার সাথে? তার সাথে! ~ Jibanananda Das
38:Bullies are always cowards. ~ Swami Vivekananda
39:Do no talk while eating. ~ Mata Amritanandamayi
40:It is daylight for him. ... ~ Swami Vivekananda
41:Motion is the sign of life. ~ Swami Vivekananda
42:We see the world as we are. ~ Swami Vivekananda
43:All change is in the screen. ~ Swami Vivekananda
44:Change is always subjective. ~ Swami Vivekananda
45:Heroes only enjoy the world. ~ Swami Vivekananda
46:Love is our true essence. ~ Mata Amritanandamayi
47:Love sustains everything. ~ Mata Amritanandamayi
48:Man is not mind, he is soul. ~ Swami Vivekananda
49:Renunciation is of the mind. ~ Swami Vivekananda
50:The body cannot be the soul. ~ Swami Vivekananda
51:The goal of life is god realisation. ~ Sivananda
52:Works (Golden Deer Classics) ~ Swami Vivekananda
53:Man is greater than the gods. ~ Swami Vivekananda
54:Renunciation is in our blood. ~ Swami Vivekananda
55:Stand up, be bold, be strong. ~ Swami Vivekananda
56:1/ The brave are always moral. ~ Swami Vivekananda
57:As thou thinkest, so art thou. ~ Swami Vivekananda
58:Holiness sincerity, and faith. ~ Swami Vivekananda
59:lokam soka hatham cha samastham. ~ Sukhabodhananda
60:Perfection is always infinite. ~ Swami Vivekananda
61:struggle is the life of sucess ~ Swami Vivekananda
62:The earth is enjoyed by heroes ~ Swami Vivekananda
63:The ignorant man never enjoys. ~ Swami Vivekananda
64:The sign of death is weakness. ~ Swami Vivekananda
65:The Yogi must always practice. ~ Swami Vivekananda
66:This world is not for cowards. ~ Swami Vivekananda
67:You are the Master of your own Destiny ~ Sivananda
68:All real progress must be slow. ~ Swami Vivekananda
69:"Is God a Man or a Woman ?" ~ Mata Amritanandamayi
70:It is our desire that binds us. ~ Swami Vivekananda
71:kutastha (spiritual sight)? ~ Paramahansa Yogananda
72:One must know one's own secret. ~ Swami Nithyananda
73:puts the cart before the horse. ~ Swami Vivekananda
74:Say it with pride we are Hindus ~ Swami Vivekananda
75:The Absolute cannot be divided. ~ Swami Vivekananda
76:the doctrine of non-attachment. ~ Swami Vivekananda
77:True progress is slow but sure. ~ Swami Vivekananda
78:We must get out of materialism. ~ Swami Vivekananda
79:We shall progress inch by inch. ~ Swami Vivekananda
80:Do your best and then relax. ~ Paramahansa Yogananda
81:Each nation has an identity and ~ Swami Vivekananda
82:Each soul is potentially divine. ~ Swami Vivekananda
83:just imagine!” I ejaculated. ~ Paramahansa Yogananda
84:No freedom without renunciation. ~ Swami Vivekananda
85:Regular meditation opens the avenues of ~ Sivananda
86:Service to man is service to god ~ Swami Vivekananda
87:The body and mind are dependent. ~ Swami Vivekananda
88:There is no end to renunciation. ~ Swami Vivekananda
89:A changeable God would be no God. ~ Swami Vivekananda
90:Change is inherent in every form. ~ Swami Vivekananda
91:Do not run away, it is cowardice. ~ Swami Vivekananda
92:Every pain has a gain behind it ~ Swami Satchidananda
93:Food should be a love offering. ~ Swami Satchidananda
94:Freedom is to lose all illusions. ~ Swami Vivekananda
95:God is pure, and the same to all. ~ Swami Vivekananda
96:He has seen the glory of the Self ~ Swami Vivekananda
97:Knowing this, stand up and fight! ~ Swami Vivekananda
98:No effect of work can be eternal. ~ Swami Vivekananda
99:One can realize God through kirtan alone. ~ Sivananda
100:The real work is in the practice. ~ Swami Vivekananda
101:Be able to laugh at difficulties. ~ Goswami Kriyananda
102:Change can only be in the limited. ~ Swami Vivekananda
103:Condemnation accomplishes nothing. ~ Swami Vivekananda
104:He who conquers self conquers all. ~ Swami Vivekananda
105:March on, the Lord is our General. ~ Swami Vivekananda
106:Sing songs that none have sung ~ Paramahansa Yogananda
107:inequality without implicating God? ~ Swami Vivekananda
108:Just love. The rest is bullshit. ~ Satyananda Saraswati
109:Perfection can be had by everybody. ~ Swami Vivekananda
110:Practice makes us what we shall be. ~ Swami Vivekananda
111:strength is life,weakness is death. ~ Swami Vivekananda
112:The best guide in life is strength. ~ Swami Vivekananda
113:Who will be the happiest person? ~ Swami Satchidananda
114:All is bound by the law of causation ~ Swami Vivekananda
115:Begging is not the language of love. ~ Swami Vivekananda
116:I am a spark from the Infinite. ~ Paramahansa Yogananda
117:Industry without art is brutality. ~ Ananda Coomaraswamy
118:Knowledge alone can make us perfect. ~ Swami Vivekananda
119:Loyalty is the first law of God. ~ Paramahansa Yogananda
120:Move onward and carry into practice. ~ Swami Vivekananda
121:Out of Mahat comes universal egoism. ~ Swami Vivekananda
122:Strength is Life, Weakness is death. ~ Swami Vivekananda
123:Strength is life, Weakness is death. ~ Swami Vivekananda
124:The moment you fear, you are nobody. ~ Swami Vivekananda
125:This rascal ego must be obliterated. ~ Swami Vivekananda
126:All law has its essence in causation. ~ Swami Vivekananda
127:A wish is a desire without energy ~ Paramahansa Yogananda
128:Change the mind, and you can change the body. ~ Sivananda
129:Every change is being forced upon us. ~ Swami Vivekananda
130:For one who knows me, I am one with him; ~ Anandamayi Ma
131:Happiness is reverence for all life. ~ Goswami Kriyananda
132:It is the want that creates the body. ~ Swami Vivekananda
133:Man is a degeneration of what he was. ~ Swami Vivekananda
134:Man needs now no more degrees, but character, ~ Sivananda
135:Serve, Love, Give, Purify, Meditate, Realize. ~ Sivananda
136:Stillness is the altar of spirit. ~ Paramahansa Yogananda
137:Strength is Life, Weakness is Death". ~ Swami Vivekananda
138:The Absolute can never be thought of. ~ Swami Vivekananda
139:The coward is an object to be pitied. ~ Swami Vivekananda
140:The perfect man sees nothing but God. ~ Swami Vivekananda
141:They alone live, who live for others. ~ Swami Vivekananda
142:Truth is not afraid of questions. ~ Paramahansa Yogananda
143:We are what our thoughts have made us ~ Swami Vivekananda
144:We must patiently practice every day. ~ Swami Vivekananda
145:Whatever is weak, avoid! It is death. ~ Swami Vivekananda
146:Whatever you think, that you will be. ~ Swami Vivekananda
147:You gain nothing by becoming cowards. ~ Swami Vivekananda
148:Ananda (bliss) lives in every being. ~ Sri Ramana Maharshi
149:An ounce of practice is worth a ton of theory! ~ Sivananda
150:A point of rest alone explains motion. ~ Swami Vivekananda
151:As you are, you see everything else. ~ Swami Satchidananda
152:Business is business, no child's play. ~ Swami Vivekananda
153:Egotism, pride, etc. must be given up. ~ Swami Vivekananda
154:Environment is stronger than will. ~ Paramahansa Yogananda
155:Ignorance is death, Knowledge is life. ~ Swami Vivekananda
156:Ignorance is death, knowledge is life. ~ Swami Vivekananda
157:Infinite strength is religion and God. ~ Swami Vivekananda
158:Love is the heartbeat of all life. ~ Paramahansa Yogananda
159:Mind is the creator of everything. ~ Paramahansa Yogananda
160:Neither seek nor avoid,take what comes ~ Swami Vivekananda
161:Strength is goodness, weakness is sin. ~ Swami Vivekananda
162:Superhuman power is not strong enough. ~ Swami Vivekananda
163:There is salvation only for the brave. ~ Swami Vivekananda
164:We have to practice to become perfect. ~ Swami Vivekananda
165:Who am I? The great inquiry indeed. ~ Paramhansa Yogananda
166:As the cause is, so the effect will be. ~ Swami Vivekananda
167:Be a hero and always say I have no fear ~ Swami Vivekananda
168:Even the faults of a Guru must be told. ~ Swami Vivekananda
169:Every great achievement is done slowly. ~ Swami Vivekananda
170:Experience is the only teacher we have. ~ Swami Vivekananda
171:Give everything and look for no return. ~ Swami Vivekananda
172:Hinduism is the mother of all religions ~ Swami Vivekananda
173:Hindus believe Buddha to be an Avatara. ~ Swami Vivekananda
174:If we are pure, we cannot see impurity. ~ Swami Vivekananda
175:It is faith that makes a lion of a man. ~ Swami Vivekananda
176:Les religions vous dispensent d'écouter Dieu. ~ Ananda Devi
177:Man is the nearest approach to Brahman. ~ Swami Vivekananda
178:...oneness is the secret to everything. ~ Swami Vivekananda
179:Our own true nature is Infinite Joy! ~ Swami Satchidananda
180:Strength is Life,
Weakness is Death. ~ Swami Vivekananda
181:Television has a satanic influence. ~ Paramahansa Yogananda
182:The idol is the expression of religion. ~ Swami Vivekananda
183:The real man is the one Unit Existence. ~ Swami Vivekananda
184:The road to salvation is through truth. ~ Swami Vivekananda
185:They aimless halt, who halt for others. ~ Swami Vivekananda
186:You are the creator of your own destiny ~ Swami Vivekananda
187:Acquire a firm will and the utmost patience. ~ Anandamayi Ma
188:All power is His and within His command. ~ Swami Vivekananda
189:Body is the name of a series of changes. ~ Swami Vivekananda
190:Fewer the thoughts, greater the peace. ~ Sivananda Saraswati
191:Free thyself from the mighty attraction- ~ Swami Vivekananda
192:Music alone can take you to the Highest! ~ Swami Vivekananda
193:Neither seek nor avoid, take what comes. ~ Swami Vivekananda
194:Religion in India culminates in freedom. ~ Swami Vivekananda
195:Seclusion is the price of greatness. ~ Paramahansa Yogananda
196:Spirituality is the science of the Soul. ~ Swami Vivekananda
197:There is only one sin. That is weakness. ~ Swami Vivekananda
198:The sign of life is strength and growth. ~ Swami Vivekananda
199:Truth requires no prop to make it stand. ~ Swami Vivekananda
200:What is this universe but name and form? ~ Swami Vivekananda
201:When you divide people, they take sides. ~ Veera Hiranandani
202:Yoga is only a means and not the end. ~ Paramhansa Yogananda
203:Above all, India is the land of religion. ~ Swami Vivekananda
204:All misery and pain come from attachment. ~ Swami Vivekananda
205:All progression is in the relative world. ~ Swami Vivekananda
206:All weakness, all bondage is imagination. ~ Swami Vivekananda
207:Desire nothing, give up all desires and be happy. ~ Sivananda
208:Differentiation is in name and form only. ~ Swami Vivekananda
209:Illness begins with "I", Wellness begins with "we ~ Sivananda
210:Liberty is the first condition of growth. ~ Swami Vivekananda
211:Om is the greatest, meaning the Absolute. ~ Swami Vivekananda
212:Perfection can never be attained by work. ~ Swami Vivekananda
213:sentimentalism, nor anything that belongs ~ Swami Vivekananda
214:The benefits of Mouna (Silence) are incalculable. ~ Sivananda
215:The law of Karma is the law of causation. ~ Swami Vivekananda
216:This is the great fact: strength is life. ~ Swami Vivekananda
217:We must always remember that God is Love. ~ Swami Vivekananda
218:You can't split us. You can't split love. ~ Veera Hiranandani
219:Alcohol is not the answer to all questions ~ Swami Vivekananda
220:A saint is a sinner who never gave up. ~ Paramahansa Yogananda
221:Children, don't waste a single second. ~ Mata Amritanandamayi
222:He jests at scars that never felt a wound. ~ Swami Vivekananda
223:If superstition enters, the brain is gone. ~ Swami Vivekananda
224:If the poor boy cannot come to education, ~ Swami Vivekananda
225:I'm losing a part of you all over again... ~ Veera Hiranandani
226:Meditate upon the Om that is in the heart. ~ Swami Vivekananda
227:Poetry and philosophy will become friends. ~ Swami Vivekananda
228:Remember, 'Even this will pass away! ~ Chinmayananda Saraswati
229:Sow love, reap peace. Sow meditation, reap wisdom. ~ Sivananda
230:Success is achieving what one really wants. ~ Swami Kriyananda
231:The greatest sin is to think yourself weak ~ Swami Vivekananda
232:There is no virtue higher than non-injury. ~ Swami Vivekananda
233:The test of Ahimsa is absence of jealousy. ~ Swami Vivekananda
234:The whole point is to discipline the mind. ~ Swami Vivekananda
235:The world is nothing but a school of love; ~ Swami Muktananda
236:To weep is a sign of weakness, of bondage. ~ Swami Vivekananda
237:3/ None but the bravest deserves salvation. ~ Swami Vivekananda
238:A smooth life is not a victorious life. ~ Paramahansa Yogananda
239:Awake! Stand up and fight! Die if you must. ~ Swami Vivekananda
240:Be strong! Don't talk of ghosts and devils. ~ Swami Vivekananda
241:Brave, bold people, these are what we want. ~ Swami Vivekananda
242:Even our smallest attempts are not in vain. ~ Swami Vivekananda
243:Every step I take in light is mine forever. ~ Swami Vivekananda
244:He (God) reveals himself to the pure heart. ~ Swami Vivekananda
245:In Him is Everything. Him you must try to find. ~ Anandamayi Ma
246:Man is the greatest being that ever can be. ~ Swami Vivekananda
247:Remember, 'Even this will pass away.' ~ Chinmayananda Saraswati
248:The Absolute does not change, or re-evolve. ~ Swami Vivekananda
249:The power of purity-it is a definite power. ~ Swami Vivekananda
250:To be brave is to have faith in the Mother. ~ Swami Vivekananda
251:Tolerance is a sign of growth on the spiritual path ~ Sivananda
252:within the soul is a source of infinite ~ Paramahansa Yogananda
253:You can only feel love by expressing it. ~ Mata Amritanandamayi
254:2/ The brave alone can afford to be sincere. ~ Swami Vivekananda
255:All knowledge depends upon calmness of mind. ~ Swami Vivekananda
256:Give up the drop and gain the whole ocean. ~ Swami Satchidananda
257:He who knows his soul knows this truth: ~ Paramahansa Yogananda
258:If you want to know me, listen to my music. ~ Goswami Kriyananda
259:I looked around the room at the numerous ~ Paramahansa Yogananda
260:invested with the dignity of possession. ~ Paramahansa Yogananda
261:Is God to blame for what I myself have done? ~ Swami Vivekananda
262:Let there be light! And there was light. ~ Paramahansa Yogananda
263:Life in this world is an attempt to see God. ~ Swami Vivekananda
264:Love beautifies the giver and elevates the receiver. ~ Sivananda
265:Loving words and deeds are the best alms. ~ Mata Amritanandamayi
266:Make no conditions and none will be imposed. ~ Swami Vivekananda
267:Purify the mind through selfless service. ~ Mata Amritanandamayi
268:The Present is the womb of the future. ~ Chinmayananda Saraswati
269:There cannot be friendship without equality. ~ Swami Vivekananda
270:There is no other teacher but your own soul. ~ Swami Vivekananda
271:To make the mind obey you is a spiritual discipline. ~ Sivananda
272:Whatever you do, put your inner work first. ~ Swami Chetanananda
273:be otherwise? One must first know how to work ~ Swami Vivekananda
274:Change is the nature of all objective things. ~ Swami Vivekananda
275:Conquer your thoughts and you will conquer the world. ~ Sivananda
276:Freedom of the soul is the goal of all Yogas. ~ Swami Vivekananda
277:God is simple, everything else is complex ~ Paramahansa Yogananda
278:Let the end and the means be joined into one. ~ Swami Vivekananda
279:Man is miserable this moment, happy the next. ~ Swami Vivekananda
280:Non-attachment is the basis of all the Yogas. ~ Swami Vivekananda
281:take Buddha. The central idea [is] sacrifice. ~ Swami Vivekananda
282:Taste goodness before you recommend it. ~ Chinmayananda Saraswati
283:That must have been the character of the man. ~ Swami Vivekananda
284:The body is our enemy, and yet is our friend. ~ Swami Vivekananda
285:The ideal of man is to see God in everything. ~ Swami Vivekananda
286:There was never a time when we did not exist. ~ Swami Vivekananda
287:Thoughts are living things - they travel far. ~ Swami Vivekananda
288:Today is your own. Tomorrow perchance may never come. ~ Sivananda
289:Unity in variety is the plan of the universe. ~ Swami Vivekananda
290:You yourselves are the Being you are seeking. ~ Swami Vivekananda
291:Don't fear the darkness if you carry the light within. ~ Sivananda
292:Everything is ended if you forgive and forget. ~ Swami Vivekananda
293:It is the Prana that is manifesting as motion. ~ Swami Vivekananda
294:Let us blame none, let us blame our own Karma. ~ Swami Vivekananda
295:Let us not depend upon the world for pleasure. ~ Swami Vivekananda
296:Look upon others as being part of yourself. ~ Mata Amritanandamayi
297:nor freedom, nor gods, nor work, nor anything. ~ Swami Vivekananda
298:People are so skillful in their ignorance! ~ Paramahansa Yogananda
299:Serve, Love, Give, Purify, Meditate, Realize.
   ~ Swami Sivananda,
300:Take a vow for a life of service to others. ~ Mata Amritanandamayi
301:The greatest romance is with the Infinite. ~ Paramahansa Yogananda
302:There is no end to the power a man can obtain. ~ Swami Vivekananda
303:This life is a tremendous assertion of freedom ~ Swami Vivekananda
304:What power is higher than the power of purity? ~ Swami Vivekananda
305:Attachment comes only where we expect a return. ~ Swami Vivekananda
306:Beauty is the attractive power of perfection. ~ Ananda Coomaraswamy
307:Change your life by changing your thoughts. ~ Paramahansa Yogananda
308:Complete peace equally reigns between two mental waves. ~ Sivananda
309:In one word, this ideal is that you are divine. ~ Swami Vivekananda
310:Intuition transcends reason, but does not contradict it ~ Sivananda
311:It is practice first, and knowledge afterwards. ~ Swami Vivekananda
312:Man cannot live upon words, however he may try. ~ Swami Vivekananda
313:Marriage is an institution very safely guarded. ~ Swami Vivekananda
314:misery is caused by ignorance and nothing else. ~ Swami Vivekananda
315:Science and religion will meet and shake hands. ~ Swami Vivekananda
316:Siva, O Siva, carry my boat to the other shore! ~ Swami Vivekananda
317:Swami Vivekananda LECTURES ON THE BHAGAVAD GITA ~ Swami Vivekananda
318:The greatest romance is with the Infinite. ~ Paramahansa Yogananda
319:Truth is exact correspondence with reality. ~ Paramahansa Yogananda
320:We all have the right to ask for Grace
   ~ Swami Vivekananda, [T6],
321:Work on, be lions; and the Lord will bless you. ~ Swami Vivekananda
322:ভগবান, ভগবান, তুমি যুগ যুগ থেকে ধ'রেছ শুঁড়ির পেশা ~ Jibanananda Das
323:All the powers in the universe are already ours. ~ Swami Vivekananda
324:Arise, awake, stop not till the goal is reached. ~ Swami Vivekananda
325:Dependence is misery. Independence is happiness. ~ Swami Vivekananda
326:Every tomorrow is determined by every today. ~ Paramahansa Yogananda
327:Flying from work is never the way to find peace. ~ Swami Vivekananda
328:flying from work is never the way to find peace. ~ Swami Vivekananda
329:If you say you are bound, bound you will remain. ~ Swami Vivekananda
330:Let your heart be as big as it can possibly be. ~ Swami Chetanananda
331:Love is the Song of the Soul singing to God. ~ Paramahansa Yogananda
332:Making food always brings people together" -Kazi ~ Veera Hiranandani
333:Man will have to go beyond intellect in the end. ~ Swami Vivekananda
334:Matter is motion outside, mind is motion inside. ~ Swami Vivekananda
335:Not one is constant, but everything is changing. ~ Swami Vivekananda
336:One link in a chain explains the infinite chain. ~ Swami Vivekananda
337:One who loves his own Self loves the whole world. ~ Swami Muktananda
338:That man is not humble or loving who is jealous. ~ Swami Vivekananda
339:We know there is no progress in a straight line. ~ Swami Vivekananda
340:Where there is love, distance doesn't matter. ~ Mata Amritanandamayi
341:Where the whole world is awake, the sage sleeps. ~ Swami Vivekananda
342:Who shall make me perfect? I am perfect already. ~ Swami Vivekananda
343:You can't stop the waves but you can learn how to surf. ~ Muktananda
344:You must all pay attention to your health first. ~ Swami Vivekananda
345:Your body is of no more value than that of John. ~ Swami Vivekananda
346:A golden chain is as much a chain as an iron one. ~ Swami Vivekananda
347:Bodies come and go, but the soul does not change. ~ Swami Vivekananda
348:Each minute of life should be a divine quest. ~ Paramahansa Yogananda
349:He who conquers the mind, conquers the world. ~ Paramahansa Yogananda
350:He who submits to discipline is a DISCIPLE. ~ Chinmayananda Saraswati
351:Humans become angels on earth, not in heaven. ~ Paramahansa Yogananda
352:Krishna preached in the midst of the battlefield. ~ Swami Vivekananda
353:Man the infinite dreamer, dreaming finite dreams! ~ Swami Vivekananda
354:Maranam Bindu Patanat, Jivanam Bindu Rakshanat. ~ Sivananda Saraswati
355:Nothing can shake him, no temptation or anything. ~ Swami Vivekananda
356:Nothing is impossible unless you think it is. ~ Paramahansa Yogananda
357:Not one atom can rest until it finds its freedom. ~ Swami Vivekananda
358:Salvation never will come through hope of reward. ~ Swami Vivekananda
359:The Absolute is the material of both God and man. ~ Swami Vivekananda
360:The brave alone do great things, not the cowards. ~ Swami Vivekananda
361:The greatest of all enemies of man is himself ~ Paramahansa Yogananda
362:The Hindus progressed in the subjective sciences. ~ Swami Vivekananda
363:There is nothing so high as renunciation of self. ~ Swami Vivekananda
364:The road to gooď is the roughest and steepest in ~ Swami Vivekananda
365:The subtle are the causes, the gross the effects. ~ Swami Vivekananda
366:And what causes fear? Ignorance of our own nature. ~ Swami Vivekananda
367:Arjuna asks: “Who is a person of established will? ~ Swami Vivekananda
368:but what they do without knowing it, do knowingly. ~ Swami Vivekananda
369:Every time you meditate you will keep your growth. ~ Swami Vivekananda
370:Happiness is a smile of comfort to the sorrowful. ~ Goswami Kriyananda
371:If you believe in a God, you can see Him even now. ~ Swami Vivekananda
372:I have one word for all aspirants 'Meditate'.
   ~ Sri Swami Sivananda,
373:In everything we do, the serpent ego is rising up. ~ Swami Vivekananda
374:It is a constant change. Not one body is constant. ~ Swami Vivekananda
375:I Will Pour Heartfuls Of My Joy Into Peace Thirsty Souls.” ~#Yogananda
376:Learn to be calm and you will always be happy. ~ Paramahansa Yogananda
377:Man in his true nature is substance, soul, spirit. ~ Swami Vivekananda
378:Marriage and sex and money the only living devils. ~ Swami Vivekananda
379:Misery comes through attachment, not through work. ~ Swami Vivekananda
380:My bones are destined to make corals in the Ganga. ~ Swami Vivekananda
381:Never even attempt to disturb anyone's tendencies. ~ Swami Vivekananda
382:No one is to blame for our miseries but ourselves. ~ Swami Vivekananda
383:Only those who want nothing are masters of Nature. ~ Swami Vivekananda
384:Out of purity and silence comes the word of power. ~ Swami Vivekananda
385:The Atman, Self, is the same as Brahman, the Lord. ~ Swami Vivekananda
386:The greatest help to spiritual life is meditation. ~ Swami Vivekananda
387:The happiest is the man who is not at all selfish. ~ Swami Vivekananda
388:the midst of intense activity finds himself in the ~ Swami Vivekananda
389:Then he sees that this attachment is all delusion. ~ Swami Vivekananda
390:Then you will become a man of firm will (note 19). ~ Swami Vivekananda
391:There is no merit in the renunciation of a beggar. ~ Swami Vivekananda
392:Thirst after body is the great bane of human life. ~ Swami Vivekananda
393:Through the senses, anger comes, and sorrow comes. ~ Swami Vivekananda
394:To see God is the one goal. Power is not the goal. ~ Swami Vivekananda
395:Where motion ceases," the Master said, "God begins. ~ Swami Kriyananda
396:Where no bondage is, there is no cause and effect. ~ Swami Vivekananda
397:Arise, Awake and Stop not till the Goal is Reached. ~ Swami Vivekananda
398:Avoid all mystery. There is no mystery in religion. ~ Swami Vivekananda
399:Be content and happy with whatever comes to you. ~ Mata Amritanandamayi
400:Continual attention to one object is contemplation. ~ Swami Vivekananda
401:Do good because it is good to do good. Ask no more. ~ Swami Vivekananda
402:Do not look back upon what has been done. Go Ahead. ~ Swami Vivekananda
403:Do not look back upon what has been done. Go ahead! ~ Swami Vivekananda
404:External nature is only internal nature writ large. ~ Swami Vivekananda
405:Illness begins with "I", Wellness begins with "we ~ Sivananda Saraswati
406:In the world take always the position of the giver. ~ Swami Vivekananda
407:Life is the unfolding of the latent capacities of the soul. ~ Sivananda
408:Man is born to conquer nature and not to follow it. ~ Swami Vivekananda
409:Man is the apex of the only world we can ever know. ~ Swami Vivekananda
410:No two persons have the same mind or the same body. ~ Swami Vivekananda
411:Revere the body and care for it, for it is a temple. ~ Swami Muktananda
412:stand up, be bold. you are the sole and only cause. ~ Swami Vivekananda
413:Success is hastened or delayed by one's habits. ~ Paramahansa Yogananda
414:The purer the mind, the easier it is to control it. ~ Swami Vivekananda
415:There will never be a time when we shall not exist. ~ Swami Vivekananda
416:The seeker's silence is the loudest form of prayer. ~ Swami Vivekananda
417:The Vedanta says, there is nothing that is not God. ~ Swami Vivekananda
418:To see God is the one goal. Power is not the goal. ~ Swami Vivekananda,
419:What we want is progress, development, realisation. ~ Swami Vivekananda
420:When all desires of heart die, mortal man becomes Immortal. ~ Sivananda
421:Where there is purpose, there is happiness as well. ~ Swami Abhedananda
422:Worship of society and popular opinion is idolatry. ~ Swami Vivekananda
423:4/ The brave alone do great things, not the cowards. ~ Swami Vivekananda
424:all misery comes from fear, from unsatisfied desire. ~ Swami Vivekananda
425:Arise,awake and donot stop until the goal is reached ~ Swami Vivekananda
426:Change of the unchangeable would be a contradiction. ~ Swami Vivekananda
427:Everything is God, there is nothing else but God. ~ Mata Amritanandamayi
428:Everything is infectious in this world, good or bad. ~ Swami Vivekananda
429:God is love, and love is God. And God is everywhere. ~ Swami Vivekananda
430:However you try to define meditation, it’s not that. ~ Swami Brahmananda
431:Knowledge itself is the highest reward of knowledge. ~ Swami Vivekananda
432:Man dies but once. My disciples must not be cowards. ~ Swami Vivekananda
433:Man is really free, the real man cannot but be free. ~ Swami Vivekananda
434:Neither object nor time off, put up with what comes. ~ Swami Vivekananda
435:Religion lies in being and becoming, in realization. ~ Swami Vivekananda
436:Remember the only sign of life is motion and growth. ~ Swami Vivekananda
437:Self-love is the first teacher of self-renunciation. ~ Swami Vivekananda
438:the man who is pure, and who dares, does all things. ~ Swami Vivekananda
439:The world has not gone one step beyond idolatry yet. ~ Swami Vivekananda
440:The world sympathizes only with strong and powerful. ~ Swami Vivekananda
441:Whom anger chains, can ever pass thro' Maya's gates. ~ Swami Vivekananda
442:Yoga is the state where you are missing nothing. ~ Brahmananda Saraswati
443:Always have I loved thee! Ever shall I love thee! ~ Paramahansa Yogananda
444:Arise! Awake! and stop not until the goal is reached. ~ Swami Vivekananda
445:Be strong, get beyond all superstitions, and be free. ~ Swami Vivekananda
446:Blows are what awaken us and help to break the dream. ~ Swami Vivekananda
447:Despondency is not religion, whatever else it may be. ~ Swami Vivekananda
448:Everything is present in its cause, in its fine form. ~ Swami Vivekananda
449:He does not need anything. He does not want anything. ~ Swami Vivekananda
450:He who struggles is better than he who never attempts ~ Swami Vivekananda
451:If I am immune against all anger, I never feel angry. ~ Swami Vivekananda
452:If one has got power, one must manifest it in action. ~ Swami Vivekananda
453:if you want to help others, your little self must go. ~ Swami Vivekananda
454:Immediately you will be perfect, you will become God. ~ Swami Vivekananda
455:It is the greatest manifestation of power to be calm. ~ Swami Vivekananda
456:Losing faith in one's self means losing faith in God. ~ Swami Vivekananda
457:Purity, perseverance, and energy- these three I want. ~ Swami Vivekananda
458:Smiling is one of the highest forms of meditation. ~ Mata Amritanandamayi
459:The idea of perfect womanhood is perfect independence ~ Swami Vivekananda
460:The infinite library of the Universe is in your mind. ~ Swami Vivekananda
461:The secret of success in life is time rightly used. ~ Sivananda Saraswati
462:The soul has neither sex, nor caste nor imperfection. ~ Swami Vivekananda
463:Two things control man's character; Strength and Pity ~ Swami Vivekananda
464:We never change, we never die, and we are never born. ~ Swami Vivekananda
465:Without sattva you can never reach the Supreme. ~ Chinmayananda Saraswati
466:Your SPINE is your Body BATTERY. Keep it CHARGED. ~ Paramahansa Yogananda
467:A form comes out of a combination of force and matter. ~ Swami Vivekananda
468:beleive in yourself and the world will be at your feet ~ Swami Vivekananda
469:Be strong, my young friends; that is my advice to you. ~ Swami Vivekananda
470:Chanting opens the heart and makes love flow within us. ~ Swami Muktananda
471:He who struggles is better than he who never attempts. ~ Swami Vivekananda
472:hypnotise our minds into the belief that we are brave. ~ Swami Vivekananda
473:Live in the present, forget the past. Give up hopes of future. ~ Sivananda
474:Medicine has its limitations, Life Force has none. ~ Paramahansa Yogananda
475:None deserves liberty who is not ready to give liberty ~ Swami Vivekananda
476:One who leans on others cannot serve the God of Truth. ~ Swami Vivekananda
477:The game of life has one rule: if you play, you lose. ~ Swami Chetanananda
478:The purification of the mind is very necessary. (72) ~ Swami Satchidananda
479:We do not depend upon any external help in meditation. ~ Swami Vivekananda
480:তোমার পাখনায় আমার পালক, আমার পাখনায় তোমার রক্তের স্পন্দন ~ Jibanananda Das
481:A thousand years a city, and a thousand years a forest. ~ Swami Vivekananda
482:Believe in yourself and the world will be at your feet. ~ Swami Vivekananda
483:Bhaja govindam, bhaja govindam, govindam bhaja mudhamate. ~ Sukhabodhananda
484:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda
485:Divisions are imaginary lines drawn by small minds. ~ Paramahansa Yogananda
486:Everything will come right if you are pure and sincere. ~ Swami Vivekananda
487:For all of us in this world life is a continuous fight. ~ Swami Vivekananda
488:It is only those who persevere to the end that succeed. ~ Swami Vivekananda
489:it is only those who persevere to the end that succeed. ~ Swami Vivekananda
490:Persistence guarantees that results are inevitable. ~ Paramahansa Yogananda
491:See Christ, then you are a Christian; all else is talk. ~ Swami Vivekananda
492:Still the bubbling mind; herein lies freedom and bliss eternal. ~ Sivananda
493:tamarisk grove. The manna characteristically exuded ~ Paramahansa Yogananda
494:That's what life is for, to find that joy in yourself. ~ Goswami Kriyananda
495:The apparent man is only a limitation of that Real Man. ~ Swami Vivekananda
496:The gift of knowledge is the highest gift in the world. ~ Swami Vivekananda
497:The person who aspires to be a Bhakta must be cheerful. ~ Swami Vivekananda
498:The rose called by any other name would smell as sweet. ~ Swami Vivekananda
499:Turn thy gaze inward, wherein resides the Supreme Self. ~ Swami Vivekananda
500:Work Purifies the heart and so leads to Vidya (wisdom). ~ Swami Vivekananda

IN CHAPTERS



  746 Integral Yoga
   5 Philosophy
   5 Occultism
   4 Psychology
   3 Yoga
   2 Mythology
   1 Poetry


  833 Sri Aurobindo
   69 The Mother
   51 Satprem
   24 Nolini Kanta Gupta
   13 A B Purani
   5 Aldous Huxley
   4 George Van Vrekhem
   3 Sri Ramana Maharshi
   3 Aleister Crowley
   2 Swami Sivananda Saraswati
   2 Nirodbaran
   2 Joseph Campbell
   2 Carl Jung


  563 Record of Yoga
   49 The Synthesis Of Yoga
   30 Letters On Yoga III
   27 Letters On Yoga IV
   26 Letters On Yoga II
   20 The Life Divine
   18 Letters On Yoga I
   13 Evening Talks With Sri Aurobindo
   11 The Mother With Letters On The Mother
   10 Essays On The Gita
   9 Essays Divine And Human
   8 Isha Upanishad
   8 Essays In Philosophy And Yoga
   8 Collected Works of Nolini Kanta Gupta - Vol 02
   7 The Secret Of The Veda
   7 Talks
   7 Sri Aurobindo or the Adventure of Consciousness
   6 Questions And Answers 1956
   6 Agenda Vol 05
   5 The Perennial Philosophy
   5 Agenda Vol 06
   5 Agenda Vol 04
   4 Vedic and Philological Studies
   4 The Integral Yoga
   4 Preparing for the Miraculous
   4 Collected Works of Nolini Kanta Gupta - Vol 04
   4 Agenda Vol 11
   4 Agenda Vol 07
   4 Agenda Vol 03
   4 Agenda Vol 01
   3 The Human Cycle
   3 Some Answers From The Mother
   3 Questions And Answers 1954
   3 On Thoughts And Aphorisms
   3 Magick Without Tears
   3 Collected Works of Nolini Kanta Gupta - Vol 07
   3 Collected Works of Nolini Kanta Gupta - Vol 03
   3 Agenda Vol 09
   3 Agenda Vol 08
   3 Agenda Vol 02
   2 Twelve Years With Sri Aurobindo
   2 The Hero with a Thousand Faces
   2 The Archetypes and the Collective Unconscious
   2 Questions And Answers 1955
   2 Questions And Answers 1953
   2 Questions And Answers 1950-1951
   2 Letters On Poetry And Art
   2 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Collected Works of Nolini Kanta Gupta - Vol 06
   2 Collected Works of Nolini Kanta Gupta - Vol 05
   2 Amrita Gita
   2 Agenda Vol 10


00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Science
  
  These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to brea the the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.
  

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Man has two aspects or natures; he dwells in two worlds. The first is the manifest world the world of the body, the life and the mind. The body has flowered into the mind through the life. The body gives the basis or the material, the life gives power and energy and the mind the directing knowledge. This triune world forms the humanity of man. But there is another aspect hidden behind this apparent nature, there is another world where man dwells in his submerged, larger and higher consciousness. To that his soul the Purusha in his heart only has access. It is the world where man's nature is transmuted into another triune realitySat, Chit and Ananda.
  
  --
  
   In Yajnavalkya's enumeration, however, it is to be noted, first of all, that he stresses on the number three. The principle of triplicity is of very wide application: it permeates all fields of consciousness and is evidently based upon a fundamental fact of reality. It seems to embody a truth of synthesis and comprehension, points to the order and harmony that reigns in the cosmos, the spheric music. The metaphysical, that is to say, the original principles that constitute existence are the well-known triplets: (i) the superior: Sat, Chit, Ananda; and (ii) the inferior: Body, Life and Mindthis being a reflection or translation or concretisation of the former. We can see also here how the dual principle comes in, the twin godhead or the two gods to which Yajnavalkya refers. The same principle is found in the conception of Ardhanarishwara, Male and Female, Purusha-Prakriti. The Upanishad says 14 yet again that the One original Purusha was not pleased at being alone, so for a companion he created out of himself the original Female. The dual principle signifies creation, the manifesting activity of the Reality. But what is this one and a half to which Yajnavalkya refers? It simply means that the other created out of the one is not a wholly separate, independent entity: it is not an integer by itself, as in the Manichean system, but that it is a portion, a fraction of the One. And in the end, in the ultimate analysis, or rather synthesis, there is but one single undivided and indivisible unity. The thousands and hundreds, very often mentioned also in the Rig Veda, are not simply multiplications of the One, a graphic description of its many-sidedness; it indicates also the absolute fullness, the complete completeness (prasya pram) of the Reality. It includes and comprehends all and is a rounded totality, a full circle. The hundred-gated and the thousand-pillared cities of which the ancient Rishis chanted are formations and embodiments of consciousness human and divine, are realities whole and entire englobing all the layers and grades of consciousness.
  

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The Poet creates forms of beauty in Heaven; but these forms are not made out of the void. It is the Earth that is raised to Heaven and transmuted into divine truth forms. The union of Earth and Heaven is the source of the Joy, the Ananda, that the Poet unseals and distri butes. Heaven and Earth join and meet in the world of Delight; between them they press out Soma, the drink of the gods.
  
  --
  
   All the gods are poetstheir forms are perfect, surpa, suda, their Names full of beauty,cru devasya nma.31 This means also that the gods embody the different powers that constitute the poetic consciousness. Agni is the Seer-Will, the creative vision of the Poet the luminous energy born of an experience by identity with the Truth. Indra is the Idea-Form, the architectonic conception of the work or achievement. Mitra and Varuna are the large harmony, the vast cadence and sweep of movement. The Aswins, the Divine Riders, represent the intense zest of well-yoked Life-Energy. Soma is Rasa, Ananda, the Supreme Bliss and Delight.
  

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  6
   vijnanakos.a and Anandakos.a.
  

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into discredit with those who are not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of replacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of unrestrained social immorality. Nevertheless, in its origin, Tantra was a great and puissant system founded upon ideas which were at least partially true. Even its twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound perception. In the ancient symbolic sense of the words Dakshina and Vama, it was the distinction between the way of Knowledge and the way of Ananda, - Nature in man liberating itself by right discrimination in power and practice of its own energies, elements and potentialities and Nature in man
  
  --
   in the bliss of conscious self-existence, there is rest; when the
  Purusha pours itself out in the action of its Energy, there is action, creation and the enjoyment or Ananda of becoming. But if Ananda is the creator and begetter of all becoming, its method is Tapas or force of the Purusha's consciousness dwelling upon its own infinite potentiality in existence and producing from it truths of conception or real Ideas, vijnana, which, proceeding from an omniscient and omnipotent Self-existence, have the surety of their own fulfilment and contain in themselves the nature and law of their own becoming in the terms of mind, life and matter. The eventual omnipotence of Tapas and the infallible fulfilment of the Idea are the very foundation of all
  Yoga. In man we render these terms by Will and Faith, - a will that is eventually self-effective because it is of the substance of
  --
  49
   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 Ananda of all that is in the world seen as symbols of the Divine and the Ananda 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.
  

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Life of my life, I also want to come to you; for, in your
  arms alone will I have peace and joy and Ananda and
  the true truth and fulfilment of my life and being. But

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  The best way to prepare oneself for the spiritual life when one has to live in the ordinary occupations and surroundings is to cultivate an entire equality and detachment and the samata of the Gita with the faith that the Divine is there and the Divine Will at work in all things even though at present under the conditions of a world of Ignorance. Beyond this are the Light and Ananda towards which life is working, but the best way for their advent and foundation in the individual being and nature is to grow in this spiritual equality. That would also solve your difficulty about things unpleasant and disagreeable. All unpleasantness should be faced with this spirit of samata.
  

01.04 - Motives for Seeking the Divine, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  Let us first put aside the quite foreign consideration of what we would do if the union with the Divine brought eternal joylessness, Nir Ananda or torture. Such a thing does not exist and to drag it in only clouds the issue. The Divine is Anandamaya and one can seek him for the Ananda he gives; but he has also in him many other things and one may seek him for any of them, for peace, for liberation, for knowledge, for power, for anything else of which one may feel the pull or the impulse. It is quite possible for someone to say: "Let me have Power from the
  Divine and do His work or His will and I am satisfied, even if the use of Power entails suffering also." It is possible to shun bliss as a thing too tremendous or ecstatic and ask only or rather for peace, for liberation, for Nirvana. You speak of self-fulfilment,
  - one may regard the Supreme not as the Divine but as one's highest Self and seek fulfilment of one's being in that highest Self; but one need not envisage it as a self of bliss, ecstasy, Ananda - one may envisage it as a self of freedom, vastness, knowledge, tranquillity, strength, calm, perfection - perhaps too calm for a ripple of anything so disturbing as joy to enter. So even if it is for something to be gained that one approaches the Divine, it is not a fact that one can approach Him or seek union only for the sake of Ananda and nothing else.
  
  That involves something which throws all your reasoning out of gear. For these are aspects of the Divine Nature, powers of it, states of his being, - but the Divine Himself is something absolute, someone self-existent, not limited by his aspects, - wonderful and ineffable, not existing by them, but they existing because of him. It follows that if he attracts by his aspects, all the more he can attract by his very absolute selfness which is sweeter, mightier, profounder than any aspect. His peace, rapture, light, freedom, beauty are marvellous and ineffable, because he is himself magically, mysteriously, transcendently marvellous and ineffable. He can then be sought after for his wonderful and ineffable self and not only for the sake of one aspect or another of him. The only thing needed for that is, first, to arrive at a point when the psychic being feels this pull of the Divine in himself and, secondly, to arrive at the point when the mind, vital and each thing else begins to feel too that that was what it was wanting and the surface hunt after Ananda or what else was only an excuse for drawing the nature towards that supreme magnet.
  
  Your argument that because we know the union with the
  Divine will bring Ananda, therefore it must be for the Ananda that we seek the union, is not true and has no force. One who loves a queen may know that if she returns his love it will bring him power, position, riches and yet it need not be for the power, position, riches that he seeks her love. He may love her for herself and could love her equally if she were not a queen; he might have no hope of any return whatever and yet love her, adore her, live for her, die for her simply because she is she. That has happened and men have loved women without any hope of enjoyment or result, loved steadily, passionately after age has come and beauty has gone. Patriots do not love their country only when she is rich, powerful, great and has much to give them; their love for country has been most ardent, passionate, absolute when the country was poor, degraded, miserable, having nothing to give but loss, wounds, torture, imprisonment, death as the wages of her service; yet even knowing that they would never see her free, men have lived, served and died for her - for her own sake, not for what she could give. Men have loved Truth for her own sake and for what they could seek or find of her, accepted poverty, persecution, death itself; they have been content even to seek for her always, not finding, and yet never given up the search.
  
  --
  
  I have written all that only to explain what we mean when we speak of seeking the Divine for himself and not for anything else - so far as it is explicable. Explicable or not, it is one of the most dominant facts of spiritual experience. The call to selfgiving is only an expression of this fact. But this does not mean that I object to your asking for Ananda. Ask for that by all means, so long as to ask for it is a need of any part of your being
  - for these are the things that lead on towards the Divine so long as the absolute inner call that is there all the time does not push itself to the surface. But it is really that that has drawn from the beginning and is there behind - it is the categorical spiritual imperative, the absolute need of the soul for the Divine.
  
  I am not saying that there is to be no Ananda. The selfgiving itself is a profound Ananda and what it brings, carries in its wake an inexpressible Ananda - and it is brought by this method sooner than by any other, so that one can say almost,
  "A self-less self-giving is the best policy." Only one does not do it out of policy. Ananda is the result, but it is done not for the result, but for the self-giving itself and for the Divine himself - a subtle distinction, it may seem to the mind, but very real.
  

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   In an age when Reason was considered as the highest light given to man, Tagore pointed to the Vision of the mystics as always the still greater light; when man was elated with undreamt-of worldly success, puffed up with incomparable material possessions and powers, Tagore's voice rang clear and emphatic in tune with the cry of the ancients: "What shall I do with all this mass of things, if I am not made immortal by that?" When men, in their individual as well as collective egoism, were scrambling for earthly gains and hoards, he held before them vaster and cleaner horizons, higher and deeper ways of being and living, maintained the sacred sense of human solidarity, the living consciousness of the Divine, one and indivisible. When the Gospel of Power had all but hypnotised men's minds, and Superman or God-man came to be equated with the Titan, Tagore saw through the falsehood and placed in front and above all the old-world eternal verities of love and self-giving, harmony and mutuality, sweetness and light. When pessimism, cynicism, agnosticism struck the major chord of human temperament, and grief and frustration and death and decay were taken as a matter of course to be the inevitable order of earthlylifebhasmantam idam shariramhe continued to sing the song of the Rishis that Ananda and Immortality are the breath of things, the birth right of human beings. When Modernism declared with a certitude never tobe contested that Matter is Brahman, Tagore said with the voice of one who knows that Spirit is Brahman.
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Sweet Mother,
  What is the difference between pleasure, joy, happiness, ecstasy and Ananda? Can we find one in the
  other?
  --
  you exceed, little by little, your present mental limits.
  The Supreme Lord can give his Ananda to whomever He
  wants and as He wants.
  --
  not know whether it comes from the soul) to enjoy the
  supreme Ananda and forget life as it really is. What does
  all this mean?

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   "'Listen to this!' shouted Monkey. 'After all the trouble we had getting here from China, and after you specially ordered that we were to be given the scriptures, Ananda and Kasyapa made a fraudulent delivery of goods. They gave us blank copies to take away; I ask you, what is the good of that to us?' 'You needn't shout,' said the Buddha, smiling. 'As a matter of fact, it is such blank scrolls as these that are the true scriptures. But I quite see that the people of China are too foolish and ignorant to believe this, so there is nothing for it but to give them copies with some writing on.' "
  

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  what, Mother?
  All pleasure is a perversion, by egoistic limitation, of the Ananda
  which is the purpose of the universal manifestation.

02.06 - The Integral Yoga and Other Yogas, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  - this psychic being takes charge of the sadhana and turns the whole being to the Truth and the Divine, with results in the mind, the vital, the physical consciousness which I need not go into here, - that is a first transformation. We realise it next as the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting them - above and free and unattached as the static Self but also extended in wideness through the world as the silent Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But, what is most important for us, is that it manifests as a transcending Light, Knowledge,
  Power, Purity, Peace, Ananda of which we become aware above and which descends into the being and progressively replaces the ordinary consciousness by its own movements - that is the second transformation. We realise also the consciousness itself as moving upward, ascending through many planes physical, vital, mental, overmental to the supramental and Ananda planes.
  
  This is nothing new; it is stated in the Taittiriya Upanishad that there are five Purushas, the physical, the vital, the mental, the
  Truth Purusha (supramental) and the Bliss Purusha; it says that one has to draw the physical self up into the vital, the vital into the mental, the mental into the Truth Self, the Truth Self into the Bliss Self and so attain perfection. But in this Yoga we become aware not only of this taking up but of a pouring down of the powers of the higher Self, so that there comes in the possibility of a descent of the Supramental Self and nature to dominate and change our present nature and turn it from nature of Ignorance into nature of Truth-Knowledge (and through the supramental into nature of Ananda) - this is the third or supramental transformation. It does not always go in this order, for with many the spiritual descent begins first in an imperfect way before the psychic is in front and in charge, but the psychic development has to be attained before a perfect and unhampered spiritual descent can take place, and the last or supramental change is impossible so long as the two first have not become full and complete. That's the whole matter, put as briefly as possible.
  

03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Thus, for example, we would not say pain is an illusion, because Ananda is the root of all and is the All. We say pain is also a reality: it is a temporary and localised form of Ananda, Ananda muted and deformed, under certain stresses and conditions. Ananda is there always but not away and aloof from pain; it is not the opposite or the negation of pain. Nor is pain a superimposition, as something foreign, upon Ananda, so that when it passes away, like a cloud, Ananda appears automatically in its full glory. We consider pain as a formation of Ananda, it is the first result of an effort of consciousness to hold Ananda in and through a form, but it need not and cannot be the last consummation.
  

03.15 - Origin and Nature of Suffering, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Suffering there is, some say, because the soul takes delight in it: if there was not the soul's delight behind, there would not be any suffering at all. There are still two other positions with regard to suffering which we do not deal with in the present context, namely, (1) that it does not exist at all, the absolute Ananda of the Brahman being the sole reality, suffering, along with the manifested world of which it is a part, is illusion pure and simple, (2) that suffering exists, but it comes not from soul or God but from the Anti-divine: it is at the most tolerated by God and He uses it as best as He can for His purpose. That, however, is not our subject here. We ask then what delight can the soul take when the body is suffering, say, from cancer. If it is delight, it must be of a perverse variety. Is it not the whole effort of mankind to get rid of pain and suffering, make of our life and of the world, if possible, a visible play of pure and undefiled Ananda?
  

05.01 - Of Love and Aspiration, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Of Love Ananda is the soul, self-mastery the head, and purity the foundation.
  
  --
   Love is defeated as often as Lust is victorious.
   Love is ascending Ananda that leads to Immortality.
   Lust is descending Ananda that leads to Death.
   The secret of Love is the joy of self-giving.

05.03 - Of Desire and Atonement, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Of the Divine and its Help Of Beauty and Ananda
   Other Authors Nolini Kanta Gupta Towards The Lightof Desire and Atonement
  --
   ***
   Of the Divine and its Help Of Beauty and Ananda
  

05.04 - Of Beauty and Ananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  object:05.04 - Of Beauty and Ananda
  author class:Nolini Kanta Gupta
  --
   of Desire and Atonement Of Some Supreme Mysteries
   Other Authors Nolini Kanta Gupta Towards The LightOf Beauty and Ananda
   Of Beauty and Ananda
  
  --
  
   The stress of Life is to reveal and incarnate more and more of the dynamic Divine, the creative Ananda of consciousness in its self-nature.
  
   The progress of art too consists in recording this march of the soul in its ever-growing consciousness and ever-deepening Ananda towards a higher incarnation of the Divine.
   ***

05.05 - Of Some Supreme Mysteries, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Of Beauty and Ananda The Birth of Maya
   Other Authors Nolini Kanta Gupta Towards The LightOf Some Supreme Mysteries
  --
   ***
   Of Beauty and Ananda The Birth of Maya
  

06.16 - A Page of Occult History, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   At the beginning of creation, four individual formations the first personalitiesmade their appearance. There were: (1) a Being of Light or Consciousness, (2) a Being of Truth or Reality, (3) a Being of Love or Ananda and (4) a Being of Life. And the first law of creation was freedom of decision. These Beings were manifestations in the free movement of the Divine; they themselves moved free, according to their individualised conscious will. They stood out, as if in bold relief, on the background of the Divine Existence. For originally, although they differentiated themselves from each other and from the Divine, yet they formed a unified harmony and lived and moved and had their being as different members of the same divine Body. At first they stood out, but still essentially and apparently linked on to their fount and origin. Soon, however, they stood out no longer on the Divine, but moved out of him, away and separate; they sought to fulfil their individualised will and destiny. The Divine did not impose its will or force these individualities to turn round: that would frustrate the very purpose of creation. He allowed these independent beings to enjoy their full independence, although they were born out of him and essential part and parcel of his own being. They went abroad on a journey of adventure, each carving out its own line of growth and fulfilment. The first fruit, the inevitable reaction of freedom was precisely, as is just said, a separation from the Divine, each one encircled within its ego, limited and bound to its own fund of potency: individualism means limitation. Now, once separated, the connection with the source snapped, that is to say in the outward activity, in dynamic movement or becoming (not in essential being), the Four Independents lapsed into their opposites: Light changed to Darkness, i.e. conscious-ness to unconsciousness, Truth changed to Falsehood, Delight changed to Pain and Suffering, and Life changed to Death. That is how the four undivine principles, the Powers of the Undivine came to rule and fashion the material creation.
  

09.05 - The Story of Love, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   If there were not the circuit, there would never be the Ananda of union, there would be only the Ananda of identity. And it is precisely in order that this Ananda of identity may find its culmination and crowning in the Ananda of union that the whole circuit has been done.
  
  --
  
   Evidently, if the sense of unity were re-established, the miseries would disappear. But if you realised the perfect identity and the whole universe in its totality realised this absolute unity in which there is no possibility of any distinction, then there would be no universe at all, it would be the return to Pralaya. The solution then is to find Ananda in the play of mutual exchange and union.
  
  --
  
   Radha consciousness is essentially the way in which the individual answers to the divine call. Sri Aurobindo describes it as the capacity to find Ananda in all things through identification with the one divine Presence and through total self-giving to this Presence. That has the power of changing everything into perpetual ecstasy. Instead of seeing things in their apparent discord, you see the Presence alone, the Will and the Grace in all things. And every event, every element, every circumstance, every form changes into a way, a detail through which you can approach more intimately and more profoundly the Divine. The discordances disappear, the uglinesses vanish, there remains only the splendour of the divine presence in the Love that radiates in all things.
  

10.02 - Beyond Vedanta, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   The Vedanta ends in Ananda, it is a static unitary Ananda. The Tantra posits a dynamic Ananda, a dual Ananda between Ishwara and Ishwari, Shiva and Shakti. The Vaishnava takes a further step and transmutes Ananda into Love, a terrestrial humanised love.
   An earlier form of this humanised love was given in Buddha's Compassion. The transcendent Delight ( Ananda) was made terrestrial and human in Buddha. But Buddha's compassion was a universal feeling and had no personal frame as it were. Vaishnavism gave it a personal frame and a human form. Radha and Krishna are not figures of an allegory but concrete realities. Vrindavan is not merely the land of heart's desire, a garden of paradise but real habitation in a real and concrete consciousness and life. The human frame assumed by Radha and Krishna is not merely an assumption, an illusion but an eternal reality in an eternal domain. The gradation of the spiritual domains is thus sometimes given as (1) Brahmaloka of the Vedantin, (2) Shivaloka of the Tantrik and finally (3) Goloka of the Vaishnava.

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  Great Mother, in her turn, manifested the attri butes of the
  One Truth, Light or Consciousness, Life, and Ananda
  or Bliss as the main elements of the manifestation. But,

1.02.1 - The Inhabiting Godhead Life and Action, #Isha Upanishad, #unset, #Science
  Being one with all beings, we possess, in their enjoyment,
  in ours and in the cosmic Being's, delight of universal selfexpression. It is only by this Ananda at once transcendent and
  universal that man can be free in his soul and yet live in the

1.02.2.1 - Brahman Oneness of God and the World, #Isha Upanishad, #unset, #Science
  pure being. We have, behind, a superconscious existence which
  has also three constituents, Sat, Chit-Tapas and Ananda.
  Sat is essence of our being, pure, infinite and undivided,
  --
  Matter and their positive and negative reactions, joy and grief,
  pleasure and pain. Ananda is the divine counterpart of the lower
  emotional and sensational being.

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Science
  In the consciousness proper to the universal Beatitude,
  Atman becomes the all-blissful being or all-enjoying and allproductive Soul, Anandamaya purus.a.
  In the consciousness proper to the infinite divine selfawareness which is also the infinite all-effective Will (ChitTapas), Atman is the all-conscious Soul that is source and lord
  --
  and partake of its experiences. He can be anything he wills from
  the material to the all-blissful being. Through the Anandamaya
  he can enter into the Chaitanya and Sat Purusha.
  --
  existence, the infinite will, the infinite felicity. Even pain and grief
  are seen to be perverse terms of Ananda, and that Ananda which
  they veil here and for which they prepare the lower existence

1.02.3.2 - Knowledge and Ignorance, #Isha Upanishad, #unset, #Science
  Suffering of mind and body is the constant denial by the
  All of the ego's attempt to confine the universal Ananda to
  a false and self-regarding formation of limited and exclusive

1.02.9 - Conclusion and Summary, #Isha Upanishad, #unset, #Science
  not a renunciation of world-existence.2 This solution depends
  on the idea that desire is only an egoistic and vital deformation of the divine Ananda or delight of being from which the
  1 This is also the view of the Gita and generally accepted.
  --
  the renunciation of desire and egoism as the essential but would hold that renunciation of
  egoism means the renunciation of all world-existence, for it sees desire and not Ananda
  as the cause of world-existence.
  
  world is born; by extirpation of ego and desire Ananda again
  becomes the conscious principle of existence. This substitution is
  --
  objective, leads straight to the human goal, which was always
  the enjoyment of the Ananda, the Lord's delight in self-being,
  the state of Immortality. In our acts also we become one with

1.02 - Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  20:But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
  
  21:Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be taught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for ever. But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
  
  --
  
  27:These movements are indeed not always or absolutely arranged in a strict succession to each other. The second stage begins in part before the first is completed; the first continues in part until the second is perfected; the last divine working can manifest from time to time as a promise before it is finally settled and normal to the nature. Always too there is something higher and greater than the individual which leads him even in his personal labour and endeavour. Often he may become, and remain for a time, wholly conscious, even in parts of his being permanently conscious, of this greater leading behind the veil, and that may happen long before his whole nature has been purified in all its parts from the lower indirect control. Even, he may be thus conscious from the beginning; his mind and heart, if not his other members, may respond to its seizing and penetrating guidance with a certain initial completeness from the very first steps of the Yoga. But it is the constant and complete and uniform action of the great direct control that more and more distinguishes the transitional stage as it proceeds and draws to its close. This predominance of a greater diviner leading, not personal to ourselves, indicates the nature's increasing ripeness for a total spiritual transformation. It is the unmistakable sign that the self-consecration has not only been accepted in principle but is fulfilled in act and power. The Supreme has laid his luminous hand upon a chosen human vessel of his miraculous Light and Power and Ananda.
  

1.02 - Shakti and Personal Effort, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  1:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature.
  2:In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary.
  3:The personal effort required is a triple labour of aspiration, rejection and surrender, -
  3.1: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;
  3.2:rejection of the movements of the lower nature - rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind, - rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, - rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
  3.3:surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.

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https://religion.wikia.org/wiki/Ananda
https://religion.wikia.org/wiki/Ananda_Sutram
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https://religion.wikia.org/wiki/Dhammananda_Bhikkhuni
https://religion.wikia.org/wiki/Inspiration_as_musician_by_Ven._Dhammananda
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https://religion.wikia.org/wiki/K._Sri_Dhammananda
http://malankazlev.com/kheper/integral/ananda.html -- 0
Kheper - Sachchidananda -- 26
Kheper - Muktananda -- 12
http://malankazlev.com/kheper/topics/gurus/Vivekananda.html -- 0
http://malankazlev.com/kheper/topics/gurus/Yogananda.html -- 0
auromere - anandamayi-ma-as-the-guru
auromere - emma-calves-interaction-with-swami-vivekananda
auromere - 200px-emma_calve_001
auromere - san_francisco-1900-seated-4
auromere - anandamayi-ma-as-the-guru
auromere - sri-aurobindo-and-the-mother-on-anandamayi-ma
Integral World - The Skeptical Yogi, Yogananda's Autobiography Under a Critical Microscope, Introduction, David Lane
Integral World - The Enchanted Land, The Yogi: Yogananda, David Lane
selforum - swami vivekananda spoke of involution
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Goodreads author - Sri_Swami_Sivananda
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150th birth anniversary of Swami Vivekananda
Aalohari Anandam
Aanandam
Aanandan
Abhayananda
Abhishiktananda
A Bouquet of Swami Vivekananda's Writings
ABP Ananda
Achalananda
Achuthanandan ministry
Achyutananda
Adbhutananda
Advaitananda
Adyar Ananda Bhavan
Agehananda Bharati
Akananda and Bakananda
Akhandananda
Aliabad, Sanandaj
Alokananda Roy
Amara Asavananda
Ambalavaner Sivanandan
Anam Vivekananda Reddy
Ananda (album)
Anandabazar Patrika
Anandabhadram
Anandabhairavi
Anandabhairavi (2007 film)
Ananda Bhairavi (film)
Anandabodhi
Ananda Central College
Ananda Chandra Barua
Anandacharlu
Ananda College
Ananda Coomaraswamy
Ananda Dassanayake
Ananda Gopal Mukherjee
Ananda Gotrika
Ananda in the Himalayas
Ananda, Ivory Coast
Ananda Krishnan
Ananda Krishnan (director)
Anandalahari
Ananda Lal
Ananda Lewis
Anandalok Award for Best Actress (Hindi)
Anandalok Puraskar
Ananda Mahidol
Ananda Marchildon
Ananda Marga
Anandamath
Anandamayi Ma
Anandamela
Anandamide
Ananda Millangoda
Anandamohan Bose
Ananda Mohan Chakrabarty
Anandanagar
AnandaNalanda
Anandan Gunasekaran
Anandapala
Ananda Prasad
Anandapuram mandal
Ananda Puraskar
Anandapur (Odisha Vidhan Sabha constituency)
Ananda Pyissi
Anandaraj
Ananda Rao
Ananda Rao Samuel
Ananda Ratna Maurya
Ananda Samarakoon
Ananda Sastralaya, Kotte
Ananda Sastralaya, Matugama
Ananda Shipyard & Slipways Limited
Anandashram, Kanhangad
Anandasramam, Changanacherry
Ananda Temple
Ananda Thandavam
Ananda Thandavam (film)
Anandathandavapuram
Anandatissa de Alwis
Anandavalleeshwaram Sri Mahadevar Temple
Anandavally
Anandavardhana
Ananda Vikatan
Ananda Vikatan Cinema Awards
Ananda Wedisinghe
Ananda W. P. Guruge
Ananda Yoga
Anathalavattom Anandan
Anita Hassanandani
Assad Sheikholeslami Sanandaji
Atmananda Krishna Menon
Atmaprajnananda Saraswati
Atmasthananda
Awake: The Life of Yogananda
Baburam Maharaj (Swami Premananda)
Bachu Sathyanandam Devamani
Balangoda Ananda Maitreya Thero
Battle of Aanandapuram
Beerendra Keshava Tarakananda Puri
Bhagawan Nityananda
Bhavan's Vivekananda College
Bhuteshananda
Bibliography of Swami Vivekananda
Bikalananda Kar
Bireswar Vivekananda
Bodhamayananda
Bodhananda
Bodhananda Saraswati
Book:Swami Vivekananda
Brahmanandam
Canandaigua Academy
Canandaigua Lake
Canandaigua, New York
Canandaigua (town), New York
Chidananda Dasgupta
Chidananda Saraswati
Chidawan Anandamrongchai
Chinmayananda Saraswati
Cnemaspis anandani
C. V. Ananda Bose
Dada Maheshvarananda
Damodar Dharmananda Kosambi
Daniel Sadananda
Darvishan, Sanandaj
Dayananda de Silva
Dayananda Pai
Dayananda Sagar College of Engineering
Dayananda Sagar University
Dayananda Saraswati
Dayananda Saraswati (Arsha Vidya)
Debanandapur
Devananda Bharali
Dhammananda
Dhammananda Bhikkhuni
Dharmananda Damodar Kosambi
D. M. Ananda
Douglas Devananda
Doveyseh, Sanandaj
Dowlatabad, Sanandaj
Draft:Swami Vivekananda University, West Bengal
Dr. L. H. Hiranandani College of Pharmacy
Dr. Nalli Kuppuswami Vivekananda Vidyalaya Junior College
Durgananda Jha
D. V. Sadananda Gowda
Edwin Krishnanandarajah
Film News Anandan
Gahanananda
Gambhirananda
Gananda, New York
Ganapathi Sachchidananda
Gandoman, Sanandaj
Geetha Anandan
Gezar Darreh, Sanandaj
Girijananda Chowdhury Institute of Management and Technology
Girijananda Chowdhury Institute of Management and Technology, Tezpur
Gnanananda Giri
Gokulananda Mahapatra
Grahanandan Singh
Gratien Ananda
Gunananda Himi Migettuwatte
Gurumayi Chidvilasananda
Hariharananda Giri
Hemananda Biswal
Hiranandani Gardens, Mumbai
Hiranandani Group
Hiranandani Parks, Chennai
Influence and legacy of Swami Vivekananda
Integral Yoga (Satchidananda)
Islamic Azad University, Sanandaj Branch
Jagadguru Ramanandacharya Rajasthan Sanskrit University
Janakananda Saraswati
Jayananda Dasa
Jayananda Singh
Jibanananda Das
Jnanananda Bharati
John Sadananda
Jyo Achyutananda
Kalati, Sanandaj
Kalikananda Abadhut
Kalkan, Sanandaj
Kalyanananda
K. Ananda Rau
Kasu Brahmananda Reddy
Kasu Brahmananda Reddy National Park
Katukurunde Nyanananda Thera
Kesavananda Bharati
Khananda
Khanandabil-e Gharbi Rural District
Khanandabil-e Sharqi Rural District
Kiribathgoda Gnanananda Thero
Kirtanananda Swami
K. Murugesan Anandan
Kosalananda Kavya
Kotha Satchidananda Murthy
K. P. Brahmanandan
KP Vivekananda
Krananda
Krananda oliveomarginata
Krananda semihyalina
Kripalvananda
Krishnananda Saraswati
Kriyananda
Krtin Nithiyanandam
K. Satchidanandan
K. Sri Dhammananda
Life and Philosophy of Swami Vivekananda
List of Ananda College alumni
Madushika Methtananda
Mahadevananda Mahavidyalaya
Mahananda
Mahananda Dasgupta
Mamidipudi Anandam
Mata Amritanandamayi
Mata Amritanandamayi Math
Maud MacCarthy (Omananda Puri)
Methanandamide
Migettuwatte Gunananda Thera
Moinabad, Sanandaj
Muktananda
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Murder of Lakshmanananda Saraswati
Nagananda Kodituwakku
Natuk Vivekananda Bidyamandir
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Nima Sanandaji
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Notes of Some Wanderings with the Swami Vivekananda
Orr's Hill Vivekananda College
Paramahansa Yogananda
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Paul David Devanandan
P. K. Sadanandan
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Priyanandanan
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Rajeev Sadanandan
Ramakrishna Mission Vivekananda College
Ramakrishna Mission Vivekananda Educational and Research Institute
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Relationship between Ramakrishna and Swami Vivekananda
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Sachidananda Routray
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Sanandaj Airport
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Satyananda Saraswati
Satyananda Stokes
Shankarananda
Shankarananda (Ramakrishna monk)
Shankarananda (Shiva Yoga)
Sharmila Anandasabapathy
Shivananda
Shivananda Lahari
Shuddhaanandaa Brahmachari
Shuddhananda
Shuddhananda Bharati
Shyama Ananda
Sigananda kaSokufa
Sitananda College
Sivananda Radha Saraswati
Sivananda Saraswati
Sivananda yoga
S. Jeyanandamoorthy
S. L. Puram Sadanandan
SMK Vivekananda, Brickfields
Smt. Ramkuwar Devi Fomra Vivekananda Vidyalaya
Somananda
Spilarctia ananda
Squaw Island (Canandaigua Lake)
Sri Devananda College
Sri Devananda Gaudiya Math
Sri Ram Dayal Khemka Vivekananda Vidyalaya Junior College
Subodhananda
Sukhabodhananda
Sumitranandan Pant
Suppiah Sharvananda
Swami Abhedananda
Swami Adidevananda
Swami Ashokananda
Swami Atmajnanananda
Swami Chidbhavananda
Swami Dayananda
Swami Ghanananda (Ramakrishna Mission)
Swami Kirtidananda
Swami Kuvalayananda
Swami Madhavananda
Swami Maheshwarananda
Swami Narayanananda
Swami Nikhilananda
Swami Niranjanananda
Swami Paramananda
Swami Prabhavananda
Swami Prakashananda
Swami Premananda
Swami Premananda (guru)
Swami Purushottamananda
Swami Ramananda Tirtha Institute of Science & Technology
Swami Sahajananda (Chidambaram MLA)
Swami Satchidananda Saraswati
Swami Satprakashananda
Swami Satyananda Puri
Swami Shambhavananda
Swami Shivananda Educational Society
Swami Siddheshwarananda
Swami Smaranananda
Swami Swahananda
Swami Tapasyananda (Ramakrishna Mission)
Swami Tyagananda
Swami Vipulananda
Swami Virajananda
Swami Vivekananda
Swami Vivekananda's prayer to Kali at Dakshineswar
Swami Vivekananda's travels in India (18881893)
Swami Vivekananda (1955 film)
Swami Vivekananda Airport
Swami Vivekananda and meditation
Swami Vivekananda at the Parliament of the World's Religions
Swami Vivekananda (disambiguation)
Swami Vivekananda in California
Swami Vivekananda in the West: New Discoveries
Swami Vivekananda on Himself
Swami Vivekananda Planetarium
Swami Vivekananda Stadium
Swami Vivekananda statue
Swami Vivekananda University
Swami Vivekananda University, Barrackpore
Swami Vivekananda Yoga Anusandhana Samsthana
Swami Vivekananda Youth Movement
Swami Yatiswarananda
Swami Yogananda
Swarupananda
Talla Gnananandam
T. Ananda Rao
Tanandava
Tanandava, Bekily
Tanandava Sud
Tarucus ananda
Tejomayananda
The House That Ananda Built
The Light: Swami Vivekananda
Thiruppanandal
Tino Sanandaji
Treaty of Canandaigua
Trigunatitananda
T. Sachithanandan
Turiyananda
U. K. Anandavardhanan
Umananda Temple
USS Canandaigua (1862)
Vagbhatananda
Vananda, Montana
V. Anandasangaree
Varananda Dhavaj
Venkatesananda Saraswati
Vidyananda (8th-century Jain monk)
Vidyananda College
Vijnanananda
Vimalananda
Vireshwarananda
Vishnudevananda Saraswati
Vishuddhananda
Vivekananda College
Vivekananda College, Alipurduar
Vivekananda College, Madurai
Vivekananda College of Technology and Management
Vivekananda College, Thakurpukur
Vivekananda Degree College, Kukatpally
Vivekananda Degree College, Puttur
Vivekananda Institute of Technology
Vivekananda International Foundation
Vivekananda Kendra
Vivekananda Kendra Vidyalaya
Vivekananda Mahavidyalaya
Vivekananda Mukhopadhyaya
Vivekanandan
Vivekanandanagar
Vivekanandan version
Vivekananda Pictures
Vivekanandar Illam
Vivekananda Rock Memorial
Vivekananda Satavarshiki Mahavidyalaya
Vivekananda Setu
Vivekananda Vidyaniketan Educational Institutions
V. S. Achuthanandan
V. S. Kumar Anandan
Wijeyananda Dahanayake
Woodlawn Cemetery (Canandaigua, New York)
Yanin Vismitananda
Yogananda Institute of Technology and Science
Y. S. Vivekananda Reddy


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