TOPICS

SEE ALSO

AUTH

BOOKS

Infinite_Library

Letters_On_Yoga

Letters_On_Yoga_I

Questions_And_Answers_1955

The_Atman_Project

The_Integral_Yoga

IN CHAPTERS TITLE

1.1.04_-_The_Self_or_Atman

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

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

00.03_-_Upanishadic_Symbolism

0.00_-_INTRODUCTION

0.00_-_THE_GOSPEL_PREFACE

0.02_-_The_Three_Steps_of_Nature

0.03_-_The_Threefold_Life

01.02_-_Natures_Own_Yoga

01.06_-_Vivekananda

0.11_-_Letters_to_a_Sadhak

0_1960-11-08

0_1961-02-25

02.02_-_Lines_of_the_Descent_of_Consciousness

03.02_-_Yogic_Initiation_and_Aptitude

03.05_-_The_Spiritual_Genius_of_India

04.03_-_The_Eternal_East_and_West

05.01_-_Man_and_the_Gods

07.10_-_Diseases_and_Accidents

1.01_-_Foreward

1.01_-_Isha_Upanishad

1.01_-_MASTER_AND_DISCIPLE

1.01_-_Prayer

1.01_-_THAT_ARE_THOU

1.02.2.1_-_Brahman_-_Oneness_of_God_and_the_World

1.02.2.2_-_Self-Realisation

1.02.3.2_-_Knowledge_and_Ignorance

1.02_-_Karma_Yoga

1.02_-_SADHANA_PADA

1.02_-_The_Philosophy_of_Ishvara

1.02_-_The_Two_Negations_1_-_The_Materialist_Denial

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION

1.04_-_GOD_IN_THE_WORLD

1.04_-_KAI_VALYA_PADA

1.04_-_The_Self

1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps

1.057_-_The_Four_Manifestations_of_Ignorance

1.05_-_Bhakti_Yoga

1.05_-_CHARITY

1.05_-_Christ,_A_Symbol_of_the_Self

1.05_-_THE_MASTER_AND_KESHAB

1.05_-_The_Universe__The_0_=_2_Equation

1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD

1.07_-_Jnana_Yoga

1.07_-_The_Farther_Reaches_of_Human_Nature

1.07_-_TRUTH

1.08_-_Adhyatma_Yoga

1.08_-_The_Depths_of_the_Divine

1.08_-_The_Methods_of_Vedantic_Knowledge

1.08_-_The_Supreme_Will

1.08_-_Worship_of_Substitutes_and_Images

1.09_-_Taras_Ultimate_Nature

1.1.01_-_The_Divine_and_Its_Aspects

1.1.02_-_Sachchidananda

1.1.04_-_The_Self_or_Atman

1.10_-_Concentration_-_Its_Practice

1.10_-_Fate_and_Free-Will

1.10_-_The_Methods_and_the_Means

1.1.2_-_Commentary

1.12_-_Independence

1.12_-_THE_FESTIVAL_AT_PNIHTI

1.12_-_The_Significance_of_Sacrifice

1.12_-_TIME_AND_ETERNITY

1.13_-_Gnostic_Symbols_of_the_Self

1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT

1.13_-_The_Lord_of_the_Sacrifice

1.14_-_IMMORTALITY_AND_SURVIVAL

1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS

1.14_-_The_Structure_and_Dynamics_of_the_Self

1.15_-_Index

1.15_-_The_Possibility_and_Purpose_of_Avatarhood

1.16_-_The_Process_of_Avatarhood

1.16_-_The_Triple_Status_of_Supermind

1.18_-_M._AT_DAKSHINESWAR

1.19_-_Equality

1.19_-_THE_MASTER_AND_HIS_INJURED_ARM

1.2.03_-_The_Interpretation_of_Scripture

1.2.09_-_Consecration_and_Offering

1.20_-_Equality_and_Knowledge

1.22_-_ADVICE_TO_AN_ACTOR

1.23_-_The_Double_Soul_in_Man

1.240_-_1.300_Talks

1.240_-_Talks_2

1.300_-_1.400_Talks

1.3.03_-_Quiet_and_Calm

1.400_-_1.450_Talks

1.439

1.450_-_1.500_Talks

1955-06-15_-_Dynamic_realisation,_transformation_-_The_negative_and_positive_side_of_experience_-_The_image_of_the_dry_coconut_fruit_-_Purusha,_Prakriti,_the_Divine_Mother_-_The_Truth-Creation_-_Pralaya_-_We_are_in_a_transitional_period

1955-07-06_-_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

1.anon_-_The_Epic_of_Gilgamesh_Tablet_XI_The_Story_of_the_Flood

1.fs_-_Hero_And_Leander

1.fs_-_The_Hostage

1.kbr_-_Having_Crossed_The_River

1.kbr_-_Having_crossed_the_river

1.kbr_-_I_Said_To_The_Wanting-Creature_Inside_Me

1.kbr_-_Poem_14

1.pbs_-_The_Boat_On_The_Serchio

1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII

1.rt_-_The_Further_Bank

1.rt_-_The_Rainy_Day

1.rt_-_The_Sailor

1.sv_-_Song_of_the_Sanyasin

1.whitman_-_Apostroph

1.whitman_-_I_Hear_America_Singing

1.whitman_-_Song_of_Myself

1.whitman_-_Song_Of_Myself-_XVI

20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems

2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable

2.01_-_The_Object_of_Knowledge

2.01_-_The_Yoga_and_Its_Objects

2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti

2.02_-_On_Letters

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English

2.02_-_The_Synthesis_of_Devotion_and_Knowledge

2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad

2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination

2.05_-_The_Divine_Truth_and_Way

2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ

2.06_-_Works_Devotion_and_Knowledge

2.07_-_The_Supreme_Word_of_the_Gita

2.07_-_The_Upanishad_in_Aphorism

2.08_-_God_in_Power_of_Becoming

2.08_-_Memory,_Self-Consciousness_and_the_Ignorance

2.09_-_On_Sadhana

2.09_-_The_Release_from_the_Ego

2.1.02_-_Nature_The_World-Manifestation

2.12_-_On_Miracles

2.12_-_The_Origin_of_the_Ignorance

2.12_-_The_Way_and_the_Bhakta

2.13_-_On_Psychology

2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH

2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE

2.15_-_On_the_Gods_and_Asuras

2.15_-_The_Cosmic_Consciousness

2.17_-_December_1938

2.18_-_January_1939

2.19_-_Feb-May_1939

2.2.01_-_The_Outer_Being_and_the_Inner_Being

2.2.02_-_The_True_Being_and_the_True_Consciousness

2.2.03_-_The_Psychic_Being

2.20_-_The_Lower_Triple_Purusha

2.20_-_The_Philosophy_of_Rebirth

2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR

2.21_-_Towards_the_Supreme_Secret

2.22_-_1941-1943

2.22_-_THE_MASTER_AT_COSSIPORE

2.22_-_The_Supreme_Secret

2.25_-_AFTER_THE_PASSING_AWAY

2.25_-_List_of_Topics_in_Each_Talk

2.3.03_-_The_Mother's_Presence

2.3.04_-_The_Higher_Planes_of_Mind

27.01_-_The_Golden_Harvest

3.02_-_SOL

3.02_-_The_Psychology_of_Rebirth

3.03_-_SULPHUR

3.05_-_SAL

3.06_-_Death

3.1.04_-_Transformation_in_the_Integral_Yoga

3.1.3_-_Difficulties_of_the_Physical_Being

3.2.01_-_The_Newness_of_the_Integral_Yoga

3.2.03_-_Jainism_and_Buddhism

3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis

3.2.4_-_Sex

33.04_-_Deoghar

33.05_-_Muraripukur_-_II

33.08_-_I_Tried_Sannyas

3.6.01_-_Heraclitus

36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda

37.04_-_The_Story_Of_Rishi_Yajnavalkya

3_-_Commentaries_and_Annotated_Translations

4.03_-_The_Special_Phenomenology_of_the_Child_Archetype

4.1.01_-_The_Intellect_and_Yoga

4.22_-_The_supramental_Thought_and_Knowledge

4.25_-_Towards_the_supramental_Time_Vision

4.3.1.01_-_Peace,_Calm,_Silence_and_the_Self

4.3.1.03_-_The_Self_and_the_Sense_of_Individuality

4.4.1.07_-_Experiences_of_Ascent_and_Descent

4.4.4.04_-_The_Descent_of_Silence

4.4.5.02_-_Descent_and_Psychic_Experiences

5.1.01_-_Terminology

5_-_The_Phenomenology_of_the_Spirit_in_Fairytales

6.06_-_SELF-KNOWLEDGE

6.09_-_THE_THIRD_STAGE_-_THE_UNUS_MUNDUS

6.0_-_Conscious,_Unconscious,_and_Individuation

7.04_-_Self-Reliance

7_-_Yoga_of_Sri_Aurobindo

9.99_-_Glossary

Aeneid

BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS

BOOK_I._--_PART_I._COSMIC_EVOLUTION

BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED

BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER

Book_of_Imaginary_Beings_(text)

Guru_Granth_Sahib_first_part

Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI

Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals

Phaedo

r1912_07_01

r1912_07_22

r1912_12_30

r1913_12_02a

r1914_03_22

r1914_03_23

r1914_03_26

r1914_07_23

r1914_07_25

r1914_10_31

Sayings_of_Sri_Ramakrishna_(text)

Talks_001-025

Talks_026-050

Talks_051-075

Talks_076-099

Talks_100-125

Talks_125-150

Talks_151-175

Talks_176-200

Talks_600-652

Talks_With_Sri_Aurobindo_1

Talks_With_Sri_Aurobindo_2

The_Act_of_Creation_text

The_Riddle_of_this_World

PRIMARY CLASS

SIMILAR TITLES

Atman

The Atman Project

TERMS STARTING WITH

atmana atmanam ::: thyself by thyself. [see the following]

atmana atmanam vettha ::: thou knowest thyself by thyself. [Gita 10.15]

atmanam akartaram ::: himself as the non-doer. [Gita 13.30]

atmanam avasadayet ::: [thou shouldst (not) depress the self]. [Gita 6.5]

atmanam niyamya ::: [controlling the self.] [Gita 18.51]

atmanam sarvabhutesu sarvabhutani catmani ::: the Self in all existing things and all existing things in the Self. [cf. Isa 6; cf. Gita 6.29]

atmanam ::: see under atman

atmanam srjami ::: I loose forth myself. [Gita 4.7]

atman brahman. :::"Self is Reality"; the unity of one's true Self with the transcendent Self, or Reality; Self-Reality; the unity of all living things with the Supreme; &

atman ::: delight-self; anandaṁ brahma seen or experienced as the atman, "the calm, motionless, blissful Self within us which is eternally untroubled and unaffected by the touches of things". ananda bh ananda bhava

atmani atho mayi ::: in the Self and then in Me. [Gita 4.35]

atmani atmanam atmana ::: the self in the self by the self. [Gita 13.25]

atmani sannyasya ::: [having renounced (them) into the Self].

atmani visva-darsanam ::: [the seeing of the universe within the Self].

atman ::: knowledge-self; jñanaṁ brahma seen or experienced as the atman. j ñana ana brahma; jñana

atman ::: physical self.

atman ::: self; "a Self that is neither our limited ego [ahaṅkara] nor our mind, life or body, world-wide but not outwardly phenomenal, yet to some spirit-sense . . . more concrete than any form or phenomenon, universal yet not dependent for its being on anything in the universe or on the whole totality of the universe"; brahman known in its subjective aspect as "the Self or immutable existence of all that is in the universe", as "the cosmic Self, but also as the Supreme Self transcendent of its own cosmicity and at the same time individual-universal in each being". atmani atm atmani atmanam anam atman atmana

atman ::: Self; Spirit; the original and essential nature of our existence; in relation to the individual [cf. brahman] the Supreme is our own true and highest Self, atman. ::: atma [nominative] ::: atmanam [accusative]

ATMAN. ::: The Ātman is the Self or Spirit that remains above, pure and stainless, unaffected by the stains of life, by desire and ego and ignorance. It is realised as the true being of the individual, but also more widely as the same being in all and as the Self in the cosmos; it his also a self-existence above the individual and cosmos and it is then called the Paramatma, the supreme Divine Being.

atman ::: the Self (atman) as Being (sat), "a pure Existence . . . from which all things and activities proceed and which supports everything".

atman ::: the Self (atman) as Non-being (asat), "the negation of all this existence and yet something inconceivable to mind, speech or

atmanusandhana. :::constancy in the Self; ::: the cultivation of equanimity in the Self; unwavering, perpetual meditation

atmanyatmana ::: in the self by the self. [cf. Gita 13.25]

Atmanam Atmana Pasya (Sanskrit) Ātmānam ātmanā paśya [from ātman self + the verbal root paś to see] See the self by the self; a favorite phrase used in Vedanta philosophy, especially by Sankaracharya. In its highest interpretation it refers to Avalokitesvara which is “in one sense ‘the divine Self perceived or seen by Self,’ the Atman or seventh principle ridded of its mayavic distinction from its Universal Source — which becomes the object of perception for, and by the individuality centred in Buddhi, the sixth principle, — something that happens only in the highest state of Samadhi. This is applying it to the microcosm” (ML 343).

Atman is also sometimes used of the universal self or spirit, called in Sanskrit Brahman or paramatman. The individual is rooted in the surrounding kosmos by three superior principles, which are that atman’s highest and most glorious parts. Atman is included among the human principles because it is the universal absolute essence of which buddhi, the soul-spirit, is the carrier, transmitting its rays to the remainder of the human constitution.

Atman is for each individualized consciousness its laya-center or entrance way into cosmic manifestation. It is our self precisely because it is a link which connects us with the cosmic hierarch. Through this atmic laya-center stream the divine forces from above, which by their unfolding on the lower planes originate and become seven principles. “We say that the Spirit (the ‘Father in secret’ of Jesus), or Atman, is no individual property of any man, but is the Divine essence which has no body, no form, which is imponderable, invisible and indivisible, that which does not exist and yet is, as the Buddhists say of Nirvana. It only overshadows the mortal; that which enters into him and pervades the whole body being only its omnipresent rays, or light, radiated through Buddhi, its vehicle and direct emanation” (Key 101).

Atman. (P. attan; T. bdag; C. wo; J. ga; K. a 我). In Sanskrit, "self" or "I," with a similar range of meanings as the terms possess in English, but used especially to refer to a perduring substratum of being that is the agent of actions, the possessor of mind and body (NAMARuPA), and that passes from lifetime to lifetime. The misconception that there is an "I" (Atman), a perduring soul that exists in reality (SATKAYADṚstI), and a "mine" (Atmīya), viz., things that belong to me, injects a "point of view" into all of one's perception (SAMJNA), which inevitably leads to clinging (toward things we like, viz., LOBHA) and hatred (toward things we dislike, viz., DVEsA). This mistaken belief that there is such a permanent self is regarded as fundamental ignorance (AVIDYA) and the root cause of all suffering (DUḤKHA). The Buddha therefore taught "nonself" (ANATMAN) as a palliative to this misconception of permanence. The precise meaning of Atman, the ways in which the misconception arises, and how that misconception is then extended beyond the person are considered in great detail in the various Buddhist philosophical schools. See also PUDGALA.

Atman (Sanskrit) Ātman Self; the highest part a human being: pure consciousness, that cosmic self which is the same in every dweller on this globe and on every one of the planetary or stellar bodies in space. It is the feeling and knowledge of “I am,” pure cognition, the abstract idea of self. It does not differ at all throughout the cosmos except in degree of self-recognition. Though universal it belongs, in our present stage of evolution, to the fourth cosmic plane, though it is our seventh principle counting upwards. It may also be considered as the First Logos in the human microcosm. During incarnation the lowest aspects of atman take on attributes, because it is linked with buddhi, as the buddhi is linked with manas, as the manas is linked with kama, etc.

Atman(Sanskrit) ::: The root of atman is hardly known; its origin is uncertain, but the general meaning is that of"self." The highest part of man -- self, pure consciousness per se. The essential and radical power orfaculty in man which gives to him, and indeed to every other entity or thing, its knowledge or sentientconsciousness of selfhood. This is not the ego.This principle (atman) is a universal one; but during incarnations its lowest parts take on attributes,because it is linked with the buddhi, as the buddhi is linked with the manas, as the manas is linked to thekama, and so on down the scale.Atman is also sometimes used of the universal self or spirit which is called in the Sanskrit writingsBrahman (neuter), and the Brahman or universal spirit is also called the paramatman.Man is rooted in the kosmos surrounding him by three principles, which can hardly be said to be abovethe first or atman, but are, so to say, that same atman's highest and most glorious parts.The inmost link with the Unutterable was called in ancient India by the term ``self,'' which has often beenmistranslated "soul." The Sanskrit word is atman and applies, in psychology, to the human entity. Theupper end of the link, so to speak, was called paramatman, or the ``self beyond,'' i.e., the permanentSELF -- words which describe neatly and clearly to those who have studied this wonderful philosophy,somewhat of the nature and essence of the being which man is, and the source from which, inbeginningless and endless duration, he sprang. Child of earth and child of heaven, he contains both inhimself.We say that the atman is universal, and so it is. It is the universal selfhood, that feeling or consciousnessof selfhood which is the same in every human being, and even in all the inferior beings of the hierarchy,even in those of the beast kingdom under us, and dimly perceptible in the plant world, and which is latenteven in the minerals. This is the pure cognition, the abstract idea, of self. It differs not at all throughoutthe hierarchy, except in degree of self-recognition. Though universal, it belongs (so far as we areconcerned in our present stage of evolution) to the fourth kosmic plane, though it is our seventh principlecounting upwards.

Atman: (Skr.) Self, soul, ego, or I. Variously conceived in Indian philosophy, atomistically (cf. anu); monadically, etherially, as the hypothetical carrier of karma (q.v.), identical with the divine (cf. ayam atma brahma; tat tvam asi) or different from yet dependent on it, or as a metaphysical entity to be dissolved at death and reunited with the world ground. As the latter it is defined as "smaller than the small" (anor aniyan) or "greater than the great" (mahato mahiyan), i.e., magnitudeless as well as infinitely great. -- K.F.L.

Atman (S) Soul, the true divine essence of man, the true self


TERMS ANYWHERE

  6. An intuitional perception of one’s being the vehicle of the manifested Avalokitesvara or Divine Atman (Spirit);

Abheda-jnana: Knowledge of the identity of the individual with the Absolute (Atman and Brahman).

AbhidharmakosabhAsya. (T. Chos mngon pa'i mdzod kyi bshad pa; C. Apidamo jushe lun; J. Abidatsuma kusharon; K. Abidalma kusa non 阿毘達磨倶舎論). In Sanskrit, "A Treasury of ABHIDHARMA, with Commentary"; an influential scholastic treatise attributed to VASUBANDHU (c. fourth or fifth century CE). The AbhidharmakosabhAsya consists of two texts: the root text of the Abhidharmakosa, composed in verse (kArikA), and its prose autocommentary (bhAsya); this dual verse-prose structure comes to be emblematic of later SARVASTIVADA abhidharma literature. As the title suggests, the work is mainly concerned with abhidharma theory as it was explicated in the ABHIDHARMAMAHAVIBHAsA, the principal scholastic treatise of the VAIBHAsIKAABHIDHARMIKAs in the SarvAstivAda school. In comparison to the MahAvibhAsA, however, the AbhidharmakosabhAsya presents a more systematic overview of SarvAstivAda positions. At various points in his expositions, Vasubandhu criticizes the SarvAstivAda doctrine from the standpoint of the more progressive SAUTRANTIKA offshoot of the SarvAstivAda school, which elicited a spirited response from later SarvAstivAda-VaibhAsika scholars, such as SAMGHABHADRA in his *NYAYANUSARA. The AbhidharmakosabhAsya has thus served as an invaluable tool in the study of the history of the later MAINSTREAM BUDDHIST SCHOOLS. The Sanskrit texts of both the kArikA and the bhAsya were lost for centuries before being rediscovered in Tibet in 1934 and 1936, respectively. Two Chinese translations, by XUANZANG and PARAMARTHA, and one Tibetan translation of the work are extant. The Kosa is primarily concerned with a detailed elucidation of the polysemous term DHARMA, the causes (HETU) and conditions (PRATYAYA) that lead to continued rebirth in SAMSARA, and the soteriological stages of the path (MARGA) leading to enlightenment. The treatise is divided into eight major chapters, called kosasthAnas. (1) DhAtunirdesa, "Exposition on the Elements," divides dharmas into various categories, such as tainted (SASRAVA) and untainted (ANASRAVA), or compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA), and discusses the standard Buddhist classifications of the five aggregates (SKANDHA), twelve sense fields (AYATANA), and eighteen elements (DHATU). This chapter also includes extensive discussion of the theory of the four great elements (MAHABHuTA) that constitute materiality (RuPA) and the Buddhist theory of atoms or particles (PARAMAnU). (2) Indriyanirdesa, "Exposition on the Faculties," discusses a fivefold classification of dharmas into materiality (rupa), thought (CITTA), mental concomitants (CAITTA), forces dissociated from thought (CITTAVIPRAYUKTASAMSKARA), and the uncompounded (ASAMSKṚTA). This chapter also has extensive discussions of the six causes (HETU), the four conditions (PRATYAYA), and the five effects or fruitions (PHALA). (3) Lokanirdesa, "Exposition on the Cosmos," describes the formation and structure of a world system (LOKA), the different types of sentient beings, the various levels of existence, and the principle of dependent origination (PRATĪTYASAMUTPADA) that governs the process of rebirth, which is discussed here in connection with the three time periods (TRIKALA) of past, present, and future. (4) Karmanirdesa, "Exposition on Action," discusses the different types of action (KARMAN), including the peculiar type of action associated with unmanifest materiality (AVIJNAPTIRuPA). The ten wholesome and unwholesome "paths of action" (KUsALA-KARMAPATHA and AKUsALA-KARMAPATHA) also receive a lengthy description. (5) Anusayanirdesa, "Exposition on the Proclivities," treats the ninety-eight types of ANUsAYA in relation to their sources and qualities and the relationship between the anusayas and other categories of unwholesome qualities, such as afflictions (KLEsA), contaminants (ASRAVA), floods (OGHA), and yokes (yoga). (6) MArgapudgalanirdesa, "Exposition on the Path and the [Noble] Persons," outlines how either insight into the four noble truths and carefully following a series of soteriological steps can remove defilements and transform the ordinary person into one of the noble persons (ARYAPUDGALA). (7) JNAnanirdesa, "Exposition on Knowledge," offers a detailed account of the ten types of knowledge and the distinctive attributes of noble persons and buddhas. (8) SamApattinirdesa, "Exposition on Attainment," discusses different categories of concentration (SAMADHI) and the attainments (SAMAPATTI) that result from their perfection. (9) Appended to this main body is a ninth section, an independent treatise titled the Pudgalanirdesa, "Exposition of the Notion of a Person." Here, Vasubandhu offers a detailed critique of the theory of the self, scrutinizing both the Buddhist PUDGALAVADA/VATSĪPUTRĪYA "heresy" of the inexpressible (avAcya) "person" (PUDGALA) being conventionally real and Brahmanical theories of a perduring soul (ATMAN). Numerous commentaries to the Kosa, such as those composed by VASUMITRA, YAsOMITRA, STHIRAMATI, and Purnavardhana, attest to its continuing influence in Indian Buddhist thought. The Kosa was also the object of vigorous study in the scholastic traditions of East Asia and Tibet, which produced many indigenous commentaries on the text and its doctrinal positions.

Abhinivesa (Sanskrit) Abhiniveśa [from abhi towards + ni down + the verbal root viś to enter; to enter into completely] Application, intentness, devotion, tenacity, determination to effect a purpose or attain an object. In the Bhagavad-Gita, when used with manas (mind) and atman (self) it means to devote one’s attention to.

AbhirupA NandA. In PAli, "NandA the Lovely"; one of three prominent nuns named NandA mentioned in the PAli canon (the others being JANAPADAKALYAnĪ NANDA and SUNDARĪ NANDA), all of whom share similar stories. According to PAli sources, AbhirupA NandA was said to be the daughter of the SAkiyan (S. sAKYA) chieftain Khemaka and lived in Kapilavatthu (S. KAPILAVASTU). She was renowned for her extraordinary beauty, for which she was given the epithet AbhirupA (Lovely). So popular was she that her parents became vexed by the many suitors who sought her hand in marriage. As was the SAkiyan custom, NandA was entitled to choose her future husband, but on the day she was to wed, her fiancé died and her parents forced her into the monastic order against her will. Exceedingly proud of her beauty and having no real religious vocation, she avoided visiting the Buddha lest he rebuke her for her vanity. Learning of her reluctance, the Buddha instructed MahApajApatī (S. MAHAPRAJAPATĪ), his stepmother and head of the nuns' order, to arrange for every nun in her charge to come to him for instruction. NandA, in fear, sent a substitute in her place but the ruse was uncovered. When NandA was finally compelled to appear before the Buddha, he created an apparition of lovely women standing and fanning him. NandA was enthralled by the beauty of the conjured maidens, whom the Buddha then caused to age, grow decrepit, die, and rot, right before her eyes. The Buddha then preached to her about the fragility of physical beauty. Having been given a suitable subject of meditation (KAMMAttHANA), NandA eventually gained insight into the impermanence (ANITYA), suffering (DUḤKHA), and lack of self (ANATMAN) of all conditioned things and attained arahatship. The source for the stories related to AbhirupA NandA is the commentarial note to verses nineteen and twenty of the PAli THERĪGATHA, a text only known to the PAli tradition.

abhisaMdhi. (T. ldem por dgongs pa; C. miyi; J. mitchi/mitsui; K. mirŭi 密意). In Sanskrit, "implied intention," a term used in hermeneutics to classify the types of statements made by the Buddha. In the MAHAYANASuTRALAMKARA, there are four such abhisaMdhi listed. (1) The first is implied intention pertaining to entrance (avatAranAbhisaMdhi). The Buddha recognizes that if he were to teach HĪNAYANA disciples that, in addition to the nonexistence of the self (ANATMAN), DHARMAs also did not exist (DHARMANAIRATMYA), they would be so terrified that they would never enter the MAHAYANA. Therefore, in order to coax them toward the MahAyAna, he teaches them that a personal self does not exist while explaining that phenomena other than the person do exist. (2) The second is implied intention pertaining to the [three] natures (laksanAbhisaMdhi). When the Buddha said that all phenomena are without own-nature, he had in mind the imaginary nature (PARIKALPITA) of phenomena. When he said that they were neither produced nor destroyed, he had in mind their dependent nature (PARATANTRA). When he said that they were inherently free from suffering, he had in mind their consummate nature (PARINIsPANNA). (3) The third is implied intention pertaining to antidotes (pratipaksAbhisaMdhi). In the hīnayAna, the Buddha teaches specific antidotes (PRATIPAKsA) to various defilements. Thus, as an antidote to hatred, he teaches the cultivation of love; as an antidote to sensuality, he teaches meditation on the foul, such as a decomposing corpse; as an antidote to pride, he teaches meditation on dependent origination; and as an antidote to a wandering mind, he teaches meditation on the breath. He indicates that these faults can be completely destroyed with these antidotes, calling them a supreme vehicle (agrayAna). In fact, these faults are only completely destroyed with full insight into non-self. Thus, the Buddha intentionally overstated their potency. (4) The final type is implied intention pertaining to translation (parinAmanAbhisaMdhi). This category encompasses those statements that might be termed antiphrastic, i.e., appearing to say something quite contrary to the tenor of the doctrine, which cannot be construed as even provisionally true. A commonly cited example of such a statement is the declaration in the DHAMMAPADA (XXI.5-6) that one becomes pure through killing one's parents; the commentators explain that parents are to be understood here to mean negative mental states such as sensual desire. See also ABHIPRAYA; SANDHYABHAsA.

According to the classification of the Taraka-Raja-Yoga philosophy, man is divided into three upadhis which are synthesized by, and are the vehicle of, the highest principle or atman. These three upadhis are: karanopadhi, the upadhi of the causal or spiritual mind; sukshmopadhi, the upadhi of the higher and lower manas plus the astral vehicle and the life-essence combined with kama; and the sthulopadhi, the physical body, which thus is the general vehicle or upadhi of the six principles composing the human constitution.

Achidrupa (Sanskrit) Acidrūpa [from a not + cit intelligence + rūpa form, body] A form or body without an intelligence; the negative or opposite of chidrupa, pure intelligence and consciousness, which is applied to the hierarch or supreme being of a hierarchy. Achidrupa signifies whatever entity or thing is not yet self-consciously cognizant of the chit (intelligence) within itself, i.e., without an atman or conscious self. Hence achidrupa could apply to the material spheres, or even to intelligences greatly inferior to the chidrupa. Like most Oriental philosophical terms, the meaning shifts in connection with the framework of thought in which it is used.

Adhidaiva, Adhidaivata (Sanskrit) Adhidaiva, Adhidaivata [from adhi over, above, superior + deva god] The original or primordial deity; also the divine agent manifesting through beings and objects. A generalizing term applicable to the divine part of any being; hence to adhyatman or primordial atman (cf BG 7:29-30; 8:3).

Adhyatman (Sanskrit) Adhyātman [from adhi over, above + ātman self] The supreme or original self, equivalent to paramatman (cf BG 7:29; 8:3).

Adhyatman: (Skr. adhi, over and atman, s.v.) A term for the Absolute which gained popularity with the reading of the Bhagavad Gita (cf. 8.3) and which Ralph Waldo Emerson rendered appropriately "Oversoul" (cf. his essay The Oversoul). -- K.F.L.

adhyatma ::: the spiritual, everything that has to do with the highest existence [atman] in us; the principle of the self in Nature.

Adhyatma-vidya (Sanskrit) Adhyātma-vidyā [from adhi over, above + ātman self + vidyā knowledge from the verbal root vid to know, perceive, learn] Knowledge of the supreme atman or self; used interchangeably with adhyatma-jnana.

Adhyatmika: Pertaining to the Atman.

Adhyatmika (Sanskrit) Ādhyātmika [from adhi above + ātman self] Relating to the supreme self or atman; more abstractly, pertaining to original atman.

Advaita (Sanskrit) Advaita [from a not + dvaita dual from dvi two] Nondual; the Advaita or nondualistic form of Vedanta [from veda knowledge + anta end] expounded by Sankaracharya teaches the oneness of Brahman or the paramatman of the universe with the human spirit-soul or jivatman, and the identity of spirit and matter; also that the divine spirit of the universe is the all-efficient, all-productive cause of the periodic coming into being, continuance, and dissolutions of the universe; and that this divine cosmic spirit is the ultimate truth and sole reality — hence the term advaita (without a second). All else is maya, in proportion to its distance from the divine source.

After parabrahman, the one ineffable and unthinkable reality, comes the First or Unmanifested Logos, corresponding to paramatman in cosmos and atman in man, the supreme monadic self in any hierarchy; then as an emanation from the former comes the quasi-manifested or Second Logos, corresponding to cosmic and human buddhi, always envisaged as a feminine potency; and then from the former two proceeds the manifested, creative, or Third Logos, corresponding to mahat on the cosmic plane and manas in the human constitution. Thus Logos is a center of unity in a being, which may exist in an unmanifest or a manifest condition, but always derivative from the supreme mystery above it — to which must be added an intermediate state of partial or incipient manifestation. Man is sometimes spoken of as the Third Logos, as it corresponds to manas.

Agathon, To (Greek) The good (principle), the highest or supreme good in a moral sense, summum bonum; Plato’s name for that aspect of the divine otherwise called the unmanifest or First Logos. Although sometimes equated with atman, which corresponds to the Greek pneuma, paramatman is a better equivalent for to agathon. It is likewise equivalent to the Buddhist alaya (the indissoluble or everlasting).

Aham Atma: I am the Atman.

Aham-atma (Sanskrit) Aham ātmā [from aham I + ātman self] I am self; meaning that every self is but a manifestation of the essential self or atman; in the case of mankind, a reflection of the Logos within. As man progresses in evolution his human self will become united with his atman, the spiritual source of his composite constitution. In the Bhagavad-Gita (10:20) Krishna says: ahamatma gudakesa sarvabhutasayasthitah (I am the atman, O Gudakesa, living in the heart of all beings).

Ahamkara-avacchinna-chaitanya: Intelligence associated with egoism which is the migrating soul, Jivatman.

Aham (Sanskrit) Aham Ego, I, conception of one’s individuality; the basis and psychologically the magic agent which is the root of ahamkara, the organ or faculty which produces in human beings the sense of egoity or individuality on whatever plane. While this faculty is perhaps the most powerful agent in the forward drive of evolutionary unfoldment, it is, nevertheless, but an illusory manifestation within the individual of paramatman, the supreme self of the hierarchy. The individuality, which is a characteristic of the monad, is not likewise merely maya, any more than human egoity manifesting is the full expression of the cosmic paramatman. The first cosmic Logos or paramatman is as creative of multitudes of children monads as is a human being, or indeed any other entity on its own plane. Every such child-monad is identic in substance, intelligence, and consciousness with parabrahman, and yet each is an eternal individual. As the Buddhist metaphor suggests, the sea of cosmic life is divided into incomputable hosts of drops of spirit called monads, each of which is predestined to undertake through long eons its cosmic pilgrimage in evolutionary unfoldment, finally to return and merge into the cosmic sea which gave it birth — “the dew-drop slips into the shining Sea” (Light of Asia).

Aja (Sanskrit) Aja [from a not + the verbal root jan to be born, produced] Unborn; title given to many of the primordial gods. In the Rig-Veda, the equivalent of the First Logos, which is a radiation or first manifestation on the plane of illusion of the cosmic One — the Absolute or cosmic paramatman. The Purusha-Sukta or Hymn of Man (RV 10:90) states that the thousand-headed Purusha is dismembered at the foundation of the world so that from his remains the universe might arise. This is the foundation of the later Christian symbol of the sacrificial lamb, for there is here a play on words: Aja the “unborn” — Purusha or manvantaric spirit — may also be derived from the verbal root aj (to drive, propel), whose meanings include a he-goat, a ram, and the sign Aries. Spirit disappears — dies, metaphorically — the more it becomes involved in cosmic matter, and hence the sacrifice of the unborn, the lamb, or the ram (cf TBL 56).

ajña ::: "the Lord of Wisdom", brahman in the last of the three states symbolised by the letters of AUM, manifest behind virat. and hiran.yagarbha "in the self-gathered superconscient power of the Infinite"; the Self (atman) supporting the deep sleep state (sus.upti) or causal (karan.a) consciousness, "a luminous status of Sleep-self, a massed consciousness which is the origin of cosmic existence". pr praj ajña-hiran ña-hiranya-virat

AKSARA. ::: The immobile or the immutable; the immobile passive Brahman; the Immutable Brahman, spirit or self, Atman.

Akshara (Sanskrit) Akṣara [from a not + kṣara flowing from the verbal root kṣar to flow, melt away] Imperishable; name of Brahman, also on occasion of Siva and Vishnu, signifying their enduring, imperishable nature for the term of the mahamanvantara. Krishna tells Arjuna that there are two Purushas in the world — kshara and akshara — the perishable and the imperishable; that all beings are kshara in the sense used by the Greek philosopher Heraclitus: panta rhei (all things flow); and that which dies not is akshara (BG 15:16-17). But the highest Purusha is still another, the paramatman (supreme atman).

AlayavijNAna. (T. kun gzhi rnam par shes pa; C. alaiyeshi/zangshi; J. arayashiki/zoshiki; K. aroeyasik/changsik 阿賴耶識/藏識). In Sanskrit, "storehouse consciousness" or "foundational consciousness"; the eighth of the eight types of consciousness (VIJNANA) posited in the YOGACARA school. All forms of Buddhist thought must be able to uphold (1) the principle of the cause and effect of actions (KARMAN), the structure of SAMSARA, and the process of liberation (VIMOKsA) from it, while also upholding (2) the fundamental doctrines of impermanence (ANITYA) and the lack of a perduring self (ANATMAN). The most famous and comprehensive solution to the range of problems created by these apparently contradictory elements is the AlayavijNAna, often translated as the "storehouse consciousness." This doctrinal concept derives in India from the YOGACARA school, especially from ASAnGA and VASUBANDHU and their commentators. Whereas other schools of Buddhist thought posit six consciousnesses (vijNAna), in the YogAcAra system there are eight, adding the afflicted mind (KLIstAMANAS) and the AlayavijNAna. It appears that once the SarvAstivAda's school's eponymous doctrine of the existence of dharmas in the past, present, and future was rejected by most other schools of Buddhism, some doctrinal solution was required to provide continuity between past and future, including past and future lifetimes. The alAyavijNAna provides that solution as a foundational form of consciousness, itself ethically neutral, where all the seeds (BIJA) of all deeds done in the past reside, and from which they fructify in the form of experience. Thus, the AlayavijNAna is said to pervade the entire body during life, to withdraw from the body at the time of death (with the extremities becoming cold as it slowly exits), and to carry the complete karmic record to the next rebirth destiny. Among the many doctrinal problems that the presence of the AlayavijNAna is meant to solve, it appears that one of its earliest references is in the context not of rebirth but in that of the NIRODHASAMAPATTI, or "trance of cessation," where all conscious activity, that is, all CITTA and CAITTA, cease. Although the meditator may appear as if dead during that trance, consciousness is able to be reactivated because the AlayavijNAna remains present throughout, with the seeds of future experience lying dormant in it, available to bear fruit when the person arises from meditation. The AlayavijNAna thus provides continuity from moment to moment within a given lifetime and from lifetime to lifetime, all providing the link between an action performed in the past and its effect experienced in the present, despite protracted periods of latency between seed and fruition. In YogAcAra, where the existence of an external world is denied, when a seed bears fruit, it bifurcates into an observing subject and an observed object, with that object falsely imagined to exist separately from the consciousness that perceives it. The response by the subject to that object produces more seeds, either positive, negative, or neutral, which are deposited in the AlayavijNAna, remaining there until they in turn bear their fruit. Although said to be neutral and a kind of silent observer of experience, the AlayavijNAna is thus also the recipient of karmic seeds as they are produced, receiving impressions (VASANA) from them. In the context of Buddhist soteriological discussions, the AlayavijNAna explains why contaminants (ASRAVA) remain even when unwholesome states of mind are not actively present, and it provides the basis for the mistaken belief in self (Atman). Indeed, it is said that the klistamanas perceives the AlayavijNAna as a perduring self. The AlayavijNAna also explains how progress on the path can continue over several lifetimes and why some follow the path of the sRAVAKA and others the path of the BODHISATTVA; it is said that one's lineage (GOTRA) is in fact a seed that resides permanently in the AlayavijNAna. In India, the doctrine of the AlayavijNAna was controversial, with some members of the YogAcAra school rejecting its existence, arguing that the functions it is meant to serve can be accommodated within the standard six-consciousness system. The MADHYAMAKA, notably figures such as BHAVAVIVEKA and CANDRAKĪRTI, attacked the YogAcAra proponents of the AlayavijNAna, describing it as a form of self, which all Buddhists must reject. ¶ In East Asia, the AlayavijNAna was conceived as one possible solution to persistent questions in Buddhism about karmic continuity and about the origin of ignorance (MOHA). For the latter, some explanation was required as to how sentient beings, whom many strands of MAHAYANA claimed were inherently enlightened, began to presume themselves to be ignorant. Debates raged within different strands of the Chinese YogAcAra traditions as to whether the AlayavijNAna is intrinsically impure because of the presence of these seeds of past experience (the position of the Northern branch of the Chinese DI LUN ZONG and the Chinese FAXIANG tradition of XUANZANG and KUIJI), or whether the AlayavijNAna included both pure and impure elements because it involved also the functioning of thusness, or TATHATA (the Southern Di lun school's position). Since the sentient being has had a veritable interminable period of time in which to collect an infinity of seeds-which would essentially make it impossible to hope to counteract them one by one-the mainstream strands of YogAcAra viewed the mind as nevertheless tending inveterately toward impurity (dausthulya). This impurity could only be overcome through a "transformation of the basis" (AsRAYAPARAVṚTTI), which would completely eradicate the karmic seeds stored in the storehouse consciousness, liberating the bodhisattva from the effects of all past actions and freeing him to project compassion liberally throughout the world. In some later interpretations, this transformation would then convert the AlayavijNAna into a ninth "immaculate consciousness" (AMALAVIJNANA). See also DASHENG QIXIN LUN.

Alipta (Sanskrit) Alipta [from a not + lipta smeared from the verbal root lip to smear, anoint] Unstained, unsoiled, undefiled; philosophically, unlimited, unbound. The highest principle in the human constitution, atman, may be called alipta — unstained and therefore unbound by all the principles inferior to it — since only those human principles which are imperfectly evolved, imperfect emanations from the latent divinity within, can be said to enjoy or suffer because of being soiled or defiled by being enchained to lower things.

All things in existence or non-existence are symbols of the Absolute created in self-consciousness (Chid-Atman); by Its symbols the Absolute can be known so far as the symbols reveal or hint at it, but even the knowledge of the whole sum of symbols does not amount to real knowledge of the Absolute. You can become Parabrahman; you cannot know Parabrahman. Becoming Parabrahman means going back through self-consciousness into Parabrahman, for you already are That, only you have projected yourself forward in self-consciousness into its terms or symbols, Purusha & Prakriti through which you uphold the universe. Th
   refore, to become Parabrahman void of terms or symbols you must cease out of the universe. By becoming Parabrahman void of Its self-symbols you do not become anything you are not already, nor does the universe cease to operate. It only means that God throws back out of the ocean of manifest consciousness one stream or movement of Himself into that from which all consciousness proceeded.
   Ref: CWSA Vol. 12, Page: 103

Also the vital or animal soul — the third and lowest of the three souls of a human being: the personal ego in the human constitution. The vehicle of pranatman is the astral-vital monad in its turn working through the human body. The pranatman, so far as man is concerned, may otherwise be called the human soul, which comprises manas, kama, and prana. This ego or pranatman is mortal, being a composite, and hence endures only during the cycle of one earth-life; while its range of consciousness is restricted to globe D of the earth planetary chain. Nonetheless, the monadic point around which the pranatman reassembles for each incarnation is immortal as a monad, albeit this monad is still in a low degree of evolutionary unfoldment.

Also used as a title for great beings, such as Mahatma Mohandas Gandhi. The prefix mahā means great, large, abundant, important, high, eminent. (also see atman)

Amal: “The phrase strikes me as referring to the psychic being because in the preceding line the ‘Grandeur’ is called ‘a seer, a strong creator’ and is said to be ‘within’. But I am not quite sure, because the ‘Grandeur’ is said to ‘brood upon your days’, suggesting that it is above and not within. Perhaps two different though allied powers are suggested: the inner soul and the Spirit or the Atman which is one ultimately with Brahman.”

Amata-yana (Pali) Amata-yāna [from a not + mata dead, from the verbal root mṛ to die + yāna leading, going, vehicle, from the verbal root ya to go, proceed, advance] Immortal vehicle or way; equivalent to the Sanskrit amrita-yana, the immortal vehicle or individuality in contradistinction to the personal vehicle or ego (pachcheka-yana). It is, therefore, the immortal part of the human being, “a combination of the fifth, sixth, and seventh” principles — atman, buddhi, and manas (cf ML 114).

Ameyatman (Sanskrit) Ameyātman [from ameya immeasurable from a not + the verbal root mā to measure, mark off + ātman self] Immeasurable soul or self; applied to Vishnu as one possessing extraordinary or immeasurable wisdom and magnanimity (VP 3:17; 5:9).

Amitabha corresponds to the First Logos, the Father in the Christian Trinity, the Pythagorean monad of monads, and in the human being to atman. From a philosophical-mystic standpoint, Amitabha also means “no color” or the “white glory,” the primal spiritual element-principle of the solar system, from which are born the seven differentiated “colors” of the manifested prismatic kosmic hierarchies.

ana (jnana; jnanam; gnana) ::: knowledge; "that power of direct and divine knowledge which works independently of the intellect & senses or uses them only as subordinate assistants", the first member of the vijñana catus.t.aya, consisting primarily of the application of any or all of the supra-intellectual faculties of smr.ti, sruti and dr.s.t.i "to the things of thought, ideas and knowledge generally"; sometimes extended to include other instruments of vijñana such as trikaladr.s.t.i and telepathy; also, short for jñanaṁ brahma; wisdom, an attribute of Mahavira; (on page 1281) the name of a svarga. j ñana ana atman

ana ::: knowledge of the Self (atman).

ananda-akasa (ananda-akasha; ananda akasha) ::: ether of ananda, ananda-akasa "a supra-ethereal . . . ether of bliss . . . which is the matrix and continent of the universal expression of the Self". ananda atman ananda

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

anatman ::: not-Self.

Anatman (Sanskrit) Anātman [from an not, non + ātman soul, self, variously derived from the verbal root at to move, the verbal root an to breathe, the verbal root va to blow] Non-self, non-spirit; as an adjective, destitute of mind or spirit, corporeal. Used of the cosmos it signifies, in contrast to atman which is absolute spirit, its shadow or non-spirit, the corporeal or vehicular side of the universe, often mystically spoken of as the cosmic shadow. See also ANATTA

Anattalakkhanasutta. (S. *AnAtmalaksanasutra; C. Wuwo; J. Muga; K. Mua 無我). In PAli, "Discourse on the Mark of Nonself," Gautama Buddha's second sermon, delivered five days after the DHAMMACAKKAPPAVATTANASUTTA (S. DHARMACAKRAPRAVARTANASuTRA); the discourse appears in the MAHAVAGGA section of the PAli VINAYA, which recounts the founding of the dispensation (sASANA). (Separate SARVASTIVADA recensions, as titled above, appear in the Chinese translation of the SAMYUKTAGAMA.) In this second sermon delivered to the group of five new monks (BHADRAVARGĪYA, PANCAVARGIKA), the Buddha demonstrates that the five aggregates (SKANDHA) are not a perduring self, because they are impermanent (ANITYA), suffering (DUḤKHA), and therefore impossible to control, viz., "nonself" (ANATMAN). The Buddha concludes that any manifestation of the aggregates, whether past, present, or future, whether internal or external, etc., are not mine, are not what I am, and are not my self. This realization will lead, the Buddha says, to dispassion toward the aggregates and eventually liberation. After hearing the sermon, all five monks progressed from the stage of stream-enterer (SROTAAPANNA) to worthy one (ARHAT).

Anatta (Pali) Anattā [from an not + attā self, soul] Non-self, nonegoity; a Buddhist doctrine postulating that there is no unchanging, permanent self (atta, Sanskrit atman) in the human being, in contrast to the Upanishad view that the atman or inner essence of a human being is identic with Brahman, the Supreme, which pervades and is the universe. While Gautama Buddha stresses the nonreality of self, regarding as continuous only its attributes (the five khandas; Sanskrit skandhas) which return at rebirth, there is scriptural testimony in both Southern and Northern Schools that the Buddha recognized a fundamental selfhood in the human constitution (ET 593-4 3rd & rev ed).

anAtman. (P. anattA; T. bdag med; C. wuwo; J. muga; K. mua 無我). In Sanskrit, "no self" or "nonself" or more broadly "insubstantiality"; the third of the "three marks" (TRILAKsAnA) of existence, along with impermanence (ANITYA) and suffering (DUḤKHA). The concept is one of the key insights of the Buddha, and it is foundational to the Buddhist analysis of the compounded quality (SAMSKṚTA) of existence: since all compounded things are the fruition (PHALA) of a specific set of causes (HETU) and conditions (PRATYAYA), they are therefore absent of any perduring substratum of being. In the sutra analysis of existence, the "person" (PUDGALA) is said to be a product of five aggregates (SKANDHA)-materiality (RuPA), physical sensations (VEDANA), perception (SAMJNA), impulses (SAMSKARA), and consciousness (VIJNANA)-which together comprise the totality of the individual's physical, mental, and emotional existence. What in common parlance is called the person is a continuum (SAMTANA) imputed to the construction of these aggregates, but when these aggregates are separated at the time of death, the person also simultaneously vanishes. This relationship between the person and the skandhas is clarified in the MILINDAPANHA's famous simile of the chariot: a chariot is composed of various constituent parts, but if that chariot is broken down into its parts, there is no sense of "chariot" remaining. So it is with the person and his constituent parts, the skandhas. The Buddha is rigorously against any analysis of phenomena that imputes the reality of a person: when a questioner asks him, "Who senses?," for example, the Buddha rejects the question as wrongly conceived and reframes it in terms of conditionality, i.e., "With what as condition does sensation occur?" ("Sensory contact" [SPARsA] is the answer.) Buddhism thus rejects any notion of an eternal, perduring soul that survives death, or which transmigrates from lifetime to lifetime; rather, just as we can impute a conventional continuity to the person over one lifetime, so can this same continuity be imputed over several lifetimes. The continuum of karmic action and reaction ensures that the last moment of consciousness in the present life serves as the condition for the first moment of consciousness in the next. The next life is therefore neither the same as nor different from the preceding lifetime; instead, it is causally related to it. For this reason, any specific existence, or series of existences, is governed by the causes and conditions that create it, rendering life fundamentally beyond our attempts to control it (another connotation of "nonself") and thus unworthy as an object of attachment. Seeing this lack of selfhood in compounded things generates a sense of "danger" (ADĪNAVA) that catalyzes the aspiration to seek liberation (VIMOKsA). Thus, understanding this mark of anAtman is the crucial antidote (PRATIPAKsA) to ignorance (AVIDYA) and the key to liberation from suffering (duḥkha) and the continuing cycle of rebirth (SAMSARA). Although the notion of anAtman is applied to the notion of a person in mainstream Buddhism, in the PRAJNAPARAMITA scriptures and the broader MAHAYANA tradition the connotation of the term is extended to take in the "nonself of phenomena" (DHARMANAIRATMYA) as well. This extension may be a response to certain strands of the mainstream tradition, such as SARVASTIVADA (lit. the "Teaching That All [Dharmas] Exist"), which considered dharmas (i.e., the five skandhas and so on) to be factors that existed in reality throughout all three time periods (TRIKALA) of past, present, and future. In order to clarify that dharmas have only conventional validity, the MahAyAna posited that they also were anAtman, although the nature of this lack of self was differently understood by the YOGACARA and MADHYAMAKA schools.

Anima (Latin) Air, wind, breath; secondarily life, soul, spirit, mind. A distinction, not generally observed, has been made between anima and animus, where animus is very close to the mentality or manas of theosophical terminology and anima is equivalent to the theosophic usage of prana. Because equivalent to prana, it exists on seven planes, from the atman to the physical; and consequently there is an anima for every class of celestial being, anima not being limited only to human beings, beasts, and other beings having bodies of material substance. From anima came “animal,” a being with a living personal soul. The vegetable and mineral kingdoms do not have it; but the earth has, and the earth was called an animal in consequence.

Animitta. (P. animitta; T. mtshan ma med pa; C. wuxiang; J. muso; K. musang 無相). In Sanskrit, "signless"; one of three "gates to deliverance" (VIMOKsAMUKHA), along with emptiness (suNYATA) and wishlessness (APRAnIHITA). A sign or characteristic (NIMITTA) refers to the generic appearance of an object, in distinction to its secondary characteristics or ANUVYANJANA. Advertence toward the generic sign and secondary characteristics of an object produces a recognition or perception (SAMJNA) of that object, which may in turn lead to clinging or rejection and ultimately suffering. Hence, signlessness is crucial in the process of sensory restraint (INDRIYASAMVARA), a process in which one does not actively react to the generic signs of an object (i.e., treating it in terms of the effect it has on oneself), but instead seeks to halt the perceptual process at the level of simple recognition. By not seizing on these signs, perception is maintained at a pure level prior to an object's conceptualization and the resulting proliferation of concepts (PRAPANCA) throughout the full range of sensory experience. As the frequent refrain in the SuTRAs states, "In the seen, there is only the seen," and not the superimpositions (cf. SAMAROPA) created by the intrusion of ego (ATMAN) into the perceptual process. Mastery of this technique of sensory restraint provides access to the signless gate to deliverance. Signlessness is produced through insight into impermanence (ANITYA) and serves as the counteragent (PRATIPAKsA) to attachments to anything experienced through the senses; once the meditator has abandoned all such attachments to the senses, he is then able to advert toward NIRVAnA, which ipso facto has no sensory signs of its own by which it can be recognized. In the PRAJNAPARAMITA literature, signlessness, emptiness, and wishlessness are equally the absence of the marks or signs of intrinsic existence (SVABHAVA). The YOGACARABHuMIsASTRA says when signlessness, emptiness, and wishlessness are spoken of without differentiation, the knowledge of them is that which arises from hearing or learning (sRUTAMAYĪPRAJNA), thinking (CINTAMAYĪPRAJNA), and meditation (BHAVANAMAYĪPRAJNA), respectively.

anitya. [alt. anityatA] (P. anicca; T. mi rtag pa; C. wuchang; J. mujo; K. musang 無常). In Sanskrit, "impermanence"; the first of the "three marks" (TRILAKsAnA) of existence, along with suffering (DUḤKHA), and nonself (ANATMAN). "Impermanence" refers to the fact that compounded objects (SAMSKṚTA) created by causes (HETU) and conditions (PRATYAYA) are inevitably subject to change, decline, and finally destruction. Because conditioned objects are subject to such impermanence, they are seen to be unsuitable objects for either desire (LOBHA) or hatred (DVEsA), thus prompting the meditator to turn away from conditioned objects and toward the unconditioned (ASAMSKṚTA). Mistaking what is in fact impermanent for something permanent is one of the four fundamental "inverted views" (VIPARYASA) and a primary cause of suffering. Two kinds of impermanence (see ER WUCHANG) are sometimes delineated: "impermanence marked by a successive period" (S. prabandhAnitya, C. xiangxu wuchang), i.e., when an event or length of time has elapsed, such as the ending of a human life or the waning daylight at dusk; and "impermanence that occurs at every thought-instant" (S. ksanikAnitya, C. niannian wuchang), i.e., the inexorable change that is taking place anytime and anywhere, even before an event has come to an end (e.g., even before a person's biological death, the person "dies" every instant in the continuum of flux that defines his existence). ¶ In the SARVASTIVADA ABHIDHARMA system, anityatA (more technically "desinence," viz., death) is treated as a "conditioned force dissociated from thought" (CITTAVIPRAYUKTASAMSKARA), which functions as one of the four conditioned characteristics (CATURLAKsAnA, SAMSKṚTALAKsAnA) that are associated with all conditioned objects. Because the ontology of the SarvAstivAda school, as its name implies, postulated that "everything exists" in all three time periods (TRIKALA) of past, present, and future, the school had to posit some mechanism through which to account for the apparent change that conditioned objects underwent through time. Therefore, along with the other three characteristics of birth (JATI), continuance (STHITI), and senescence (JARA), desinence was posited as a "conditioned force dissociated from thought" that serves as the predominant condition of an object's death. The very definition of conditioned objects is that they are subject to these conditioned characteristics, including this inevitability of death, and this is what ultimately distinguishes them from the unconditioned (asaMskṛta), viz., NIRVAnA.

Aniyamsam Aniyasam (Sanskrit) Aṇīyāṃsam aṇīyasāṃ [from aṇu atom, minuteness; aṇīyāṃsam, accusative of aṇīyas, comparative of adjective aṇu + aṇīyasām genitive plural of aṇu] Philosophically, atomic of the atomic; otherwise the smallest of the small. A phrase lifted from one of the Hindu scriptures (cf VP 1:15n), without changing the first word to its nominative case. It is applied to the universal divinity whose vital intelligent essence is everywhere, to the absolutely spiritual atom which is the divine monad of every entity, great and small, in the cosmos. In Vedantic philosophy, often used as a name of Brahman, conceived as being smaller than the smallest atom and equivalently as greater than the greatest sphere or universe. The conception applies equally well to paramatman. This universality whether in infinitesimals or in cosmic reaches is expressed in the almost equivalent phrase anor aniyamsam (smaller than an atom) (BG 8:9); likewise, anor aniyan (smaller than the small) in combination with mahato mahiyan (greater than the great) in the Upanishads (Katha 1:2, 20; Svetasvatara 3:21).

Annamayakosa (Sanskrit) Annamayakośa [from anna food + maya from the verbal root mā to measure, delimit + kośa sheath, treasury] Food-built sheath; according to the Vedantic classification of the human constitution, the fifth and grossest of the panchakosa (five sheaths) which enclose the atman (divine monad), corresponding to the sthula-sarira (physical body) in the sevenfold theosophical division.

annamaya ::: physical; composed of or pertaining to anna1. annamaya atman

Another name for the spirit-man is monad used in a generalizing sense, which becomes confusing when one remembers that in the human septenary constitution there are several monads coordinately evolving. There is the divine monad, virtually atman; the spiritual monad, buddhi-manas overshone by atman; the human monad or reincarnating ego, the higher manas in conjunction with the aroma of kama and overshone by atma-buddhi; then on still lower scales of evolutionary unfolding come the animal monad seated in the manas-kama; the astral monad seated in the prana-lingasarira; and finally the physical monad, the lingasarira-sthulasarira under the gentle efflux of the higher principles, which accounts for the permanency, albeit changeability, of the physical person. In reality every portion of human pneumatology is a monad, each one producing all that any other produces, each lower being the vehicle or seat of the next higher, and the higher ones being merely more unfolded than the lower ones.

Antarakasa (Sanskrit) Antarākāśa [from antar within, in the middle + ākāśa space, ether from ā-kāś to shine, be brilliant] The akasa of akasa, the essence of akasa; interior or inner aether. The spiritual-divine aether or pradhana which is the seat of the primordial atman, on the cosmic scale or as applicable to an individual entity. “Now what is within the brahmapura (city of brahman) is an abode, a small lotus-flower; within it is a small space (antarakasa). What is within that, should be searched out; that, assuredly, is what one should desire to understand” (ChU 8:1:1).

antaratman ::: inner self; inner being; soul.

Antaratman (Sanskrit) Antarātman [from antar interior, within + ātman self] Interior self; the inner self or primeval heart of an individual. The goal of the yogi is ultimate union with the antaratman.

Antar-atman: (Skr.) "Inner self", a term for the self found in the Upanishads (q.v.). A similar concept is antar-yamin, meaning "inner controller." -- K.F.L.

antaratman. ::: the indwelling Self; inner soul

anulomaNAna. In PAli, "conformity knowledge"; according to the VISUDDHIMAGGA, this is the ninth and last of nine knowledges (P. NAna, S. JNANA) cultivated as part of the purity of knowledge and vision of progress along the path (P. patipadANAnadassanavisuddhi). This latter category, in turn, constitutes the sixth of the seven purities (VIsUDDHI) to be developed along the path to liberation. "Conformity knowledge" refers to the last three so-called impulsion moments (javana) of consciousness that arise in the mind of the practitioner preceding his perception of the nibbAna element (NIRVAnADHATU). This knowledge is so named because it conforms itself to the preceding eight stages of knowledge, as well as to the immediately following supramundane path (P. AriyamAgga, S. ARYAMARGA) and the thirty-seven constituents of enlightenment (P. bodhipakkhiyadhamma, S. BODHIPAKsIKADHARMA). When the three moments are treated separately, they receive different names. The first impulsion moment is called "preparation" (P. parikamma), when adaptation knowledge takes as its object the compounded formations (SAMSKARA) as being something impermanent (ANITYA), suffering (DUḤKHA), and nonself (ANATMAN). Immediately thereafter, the second impulsion moment arises, which takes the same formations as its object and is called "access" (upacAra). Immediately following that the third impulsion moment arises taking the same object, which is called "conformity" (anuloma). At this point, the practitioner is at the threshold of liberation (P. vimokkha, S. VIMOKsA), and, therefore, conformity knowledge is described as the final stage in what is called "insight leading to emergence" (P. vutthAnagAminivipassanA). This category includes the sixth, seventh, and eighth knowledges (NAna) in the ninefold schema: namely, "knowledge arising from the desire for deliverance" (P. MUCCITUKAMYATANAnA), "knowledge arising from the contemplation on reflection" (P. PAtISAnKHANUPASSANANAnA), and "knowledge arising from equanimity regarding all formations of existence" (P. SAnKHARUPEKKHANAnA).

anutpattikadharmaksAnti. (T. mi skye ba'i chos la bzod pa; C. wushengfaren; J. mushobonin; K. musaeng pobin 無生法忍). In Sanskrit, the "acquiescence" or "receptivity" "to the nonproduction of dharmas." In the MAHAYANA, a BODHISATTVA is said to have attained the stage of "nonretrogression" (AVAIVARTIKA) when he develops an unswerving conviction that all dharmas are "unproduced" (ANUTPADA) and "empty" (suNYATA) in the sense that they lack any intrinsic nature (NIḤSVABHAVA). This stage of understanding has been variously described as occurring on either the first or eighth BHuMIs of the bodhisattva path. This conviction concerning emptiness is characterized as a kind of "acquiescence," "receptivity," or "forbearance" (KsANTI), because it sustains the bodhisattva on the long and arduous path of benefiting others, instilling an indefatigable equipoise, and preventing him from falling back into the selfish preoccupation with personal liberation. The bodhisattva "bears" or "acquiesces to" the difficulty of actively entering the world to save others by residing in the realization that ultimately there is no one saving others and no others being saved. In other words, all dharmas-including sentient beings and the rounds of rebirth-are originally and eternally "unproduced" or "tranquil." This realization of nonduality-of the self and others, and of SAMSARA and NIRVAnA-inoculates the bodhisattva from being tempted into a premature attainment of "cessation," wherein one would escape from personal suffering through the extinction of continual existence, but at the cost of being deprived of the chance to attain the even greater goal of buddhahood through sustained practice along the bodhisattva path. AnutpattikadharmaksAnti is sometimes used in a nonpolemical context, where it refers both to the MahAyAna realization of the truth of "emptiness" and to the non-MahAyAna realization of no-self (ANATMAN) and the FOUR NOBLE TRUTHS. In a non-MahAyAna context, the term corresponds to the path of vision (DARsANAMARGA).

Anvaya-vyatireka: Positive and negative assertions; proof by assertion and negation. (Just as several kinds of dal are mixed together, so also, Atman is mixed with the five Kosas. You will have to separate the Self from the five sheaths. You will have to separate name and form from Existence-Knowledge-Bliss Absolute. Anvaya and Vyatireka processes always go together. The Self exists in the five sheaths, yet it is not the sheaths. This is Vedantic Sadhana. The aspirant rejects the names and forms and the five sheaths and realises the one, all-pervading, indivisible, infinite, eternal unchanging essence, viz., Brahman.)

AryamArgaphala. (P. ariyamaggaphala; T. 'phags lam gyi 'bras bu; C. shengdaoguo; J. shodoka; K. songdo kwa 聖道果). In Sanskrit, "noble path and fruit"; the four supramundane (LOKOTTARA) paths (MARGA) and the four supramundane fruitions (PHALA) that mark the attainment of sanctity (ARYA). Attainment of the path refers to the first moment of entering into or becoming a candidate (pratipannaka) for any of the four stages of sanctity; viz., stream-enterer (SROTAAPANNA), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and worthy one (ARHAT). During this initial moment of path attainment, the mind takes the nirvAna element (NIRVAnADHATU) as its object. Path attainment is brought about by insight (VIPAsYANA) into the three universal marks (TRILAKsAnA) of existence that characterize all phenomena: impermanence (ANITYA), suffering (DUḤKHA), and nonself (ANATMAN). Attainment of the fruit refers to the moments of consciousness that immediately follow attainment of the path. Attainment of any of the four paths occurs only once, while attainment of the fruit can be repeated indefinitely during a lifetime, depending on the circumstances. It is said that, by virtue of attaining the path, one "becomes" free in stages of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth, and, by virtue of attaining the fruit, one "is" free from the fetters. The ten fetters that are put aside in stages are (1) belief in the existence of a self (ATMAN) in relation to the body (SATKAYADṚstI; P. sakkAyaditthi); (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA; P. sīlabbataparAmAsa) as a means of salvation; (3) doubt about the efficacy of the path (VICIKITSA; P. vicikicchA); (4) sensual craving (KAMACCHANDA); (5) malice (VYAPADA); (6) craving for existence as a divinity in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA; P. aruparAga); (8) pride (MANA); (9) restlessness (AUDDHATYA; P. uddhacca); and (10) ignorance (AVIDYA; P. avijjA). See also sRAMAnYAPHALA.

asa (asha) ::: hope, expectation. asa asad atman

asad atman ::: [the Self (atman) as non-being]; Universal Non-Being.

As a mystery-name, Iao or Yaho had a far higher and more spiritual significance, representing the triune forces and substances connected with the supreme divinity of our own cosmic hierarchy, whose seat was superior to the seven heavens, and which therefore made this divinity equivalent to the universal atman, or paramatman, the cosmic spiritual light whose radiations were the individual noetic monads.

Asrava. (P. ASAVA; T. zag pa; C. lou; J. ro; K. nu 漏). In Sanskrit, "contaminants," "outflows," or "fluxes"; mental contaminants that are eradicated upon attaining the status of a "worthy one" (ARHAT); also written as Asrava. They are (1) the contaminant of sensuality (kAmAsrava; KAMA); (2) the contaminant of continuing existence (bhavAsrava; BHAVA); and (3) the contaminant of ignorance (avidyAsrava; AVIDYA); to this list is often added (4) the contaminant of views (dṛstyAsrava; DṚstI). Since the Asravas bind or immerse one in the cycle of existence, they are also sometimes called the "floods" (OGHA) and the "yokes" (yoga). The term Asrava is used in both Buddhism and Jainism, suggesting that it is one of the earliest such terms for the mental contaminants used within the tradition. (In the Buddhist interpretation, an Asrava is more of an "outflow," because the contaminants flow out from the mind and affect the ways in which one interacts with the external world; indeed, the Chinese translation of the term means literally to "leak." In the JAINA tradition, an Asrava is more of an "inflow," because the contaminants flow into the body, where they adhere to the ATMAN, thus defiling it.) The term is a synonym of the KLEsAs (afflictions, defilements), since objects (such as the five SKANDHAs) that can serve as objects of defilement are "contaminated" (sAsrava). The contaminants are permanently overcome through insight into such fundamental Buddhist truths as the FOUR NOBLE TRUTHS, conditioned origination (PRATĪTYASAMUTPADA), or the three marks of existence (TRILAKsAnA). Because the ARHAT has permanently uprooted the contaminants from the mind, he or she receives the epithet KsĪnASRAVA ("one whose contaminants are extinguished"). See also ASAVA, ANASRAVA, ASRAVAKsAYA.

Asraya. (T. gnas; C. suoyi; J. sho'e; K. soŭi 所依). In Sanskrit, lit. "basis." In the SAUTRANTIKA school, the term is used idiosyncratically to refer to the "substratum" of existence. This substratum is the psychophysical entity that was presumed to exist independently from the momentary flow of the conscious continuum (SAMTANA) and thus to provide the physical support for thought (CITTA) and the mental concomitants (CAITTA). This SautrAntika teaching was critiqued by other Buddhist schools as skirting dangerously close to the proscribed notion of a perduring self (ATMAN). The term is also adopted subsequently in the YOGACARA school to refer to the "transformation of the basis" (AsRAYAPARAVṚTTI) of the mind, the path, and the proclivities, which transforms an ordinary person (PṚTHAGJANA) into a noble one (ARYA).

AstasAhasrikAprajNApAramitA. (T. Sher phyin brgyad stong pa; C. Xiaopin bore jing; J. Shobon hannyakyo; K. Sop'um panya kyong 小品般若經). In Sanskrit, "Perfection of Wisdom in Eight Thousand Lines." This scripture is now generally accepted to be the earliest of the many PRAJNAPARAMITA sutras and thus probably one of the very earliest of the MAHAYANA scriptures. The Asta, as it is often referred to in the literature, seems to have gradually developed over a period of about two hundred years, from the first century BCE to the first century CE. Some of its earliest recensions translated into Chinese during the Han dynasty do not yet display the full panoply of self-referentially MahAyAna terminology that characterize the more elaborate recensions translated later, suggesting that MahAyAna doctrine was still under development during the early centuries of the Common Era. The provenance of the text is obscure, but the consensus view is that it was probably written in central or southern India. The Asta, together with its verse summary, the RATNAGUnASAMCAYAGATHA, probably represents the earliest stratum of the prajNApAramitA literature; scholars believe that this core scripture was subsequently expanded between the second and fourth centuries CE into other massive PrajNApAramitA scriptures in as many as 100,000 lines (the sATASAHASRIKAPRAJNAPARAMITA). By about 500 CE, the Asta's basic ideas had been abbreviated into shorter condensed statements, such as the widely read, 300-verse VAJRACCHEDIKAPRAJNAPARAMITA ("Diamond Sutra"). (Some scholars have suggested instead that the "Diamond Sutra" may in fact represent one of the earliest strata of the prajNApAramitA literature.) The MahAyAna tradition's view of its own history, however, is that the longest of the prajNApAramitA scriptures, the 100,000-line satasAhasrikAprajNApAramitA, is the core text from which all the other perfection of wisdom sutras were subsequently excerpted. The main interlocutor of the Asta, as in most of the prajNApAramitA scriptures, is SUBHuTI, an ARHAT foremost among the Buddha's disciples in dwelling at peace in remote places, rather than sARIPUTRA, who much more commonly appears in this role in the mainstream Buddhist scriptures (see AGAMA; NIKAYA). The prominent role accorded to Subhuti suggests that the prajNApAramitA literature may derive from forest-dwelling (Aranyaka) ascetic traditions distinct from the dominant, urban-based monastic elite. The main goal of the Asta and other prajNApAramitA scriptures is rigorously to apply the foundational Buddhist notion of nonself (ANATMAN) to the investigation of all phenomena-from the usual compounded things (SAMSKARA) and conditioned factors (SAMSKṚTADHARMA), but even to such quintessentially Buddhist summa bona as the fruits of sanctity (ARYAMARGAPHALA) and NIRVAnA. The constant refrain of the Asta is that there is nothing that can be grasped or to which one should cling, not PRAJNA, not PARAMITA, not BODHISATTVA, and not BODHI. Even the six perfections (sAdPARAMITA) of the bodhisattva are subjected to this same refutation: for example, only when the bodhisattva realizes that there is no giver, no recipient, and no gift will he have mastered the perfection of giving (DANAPARAMITA). Such radical nonattachment even to the central concepts of Buddhism itself helps to foster a thoroughgoing awareness of the emptiness (suNYATA) of all things and thus the perfection of wisdom (prajNApAramitA). Even if the Asta's area of origin was in the south of India, the prajNApAramitA scriptures seem initially to have found their best reception in the northwest of India during the KUSHAN dynasty (c. first century CE), whence they would have had relatively easy entrée into Central Asia and then East Asia. This geographic proximity perhaps accounts for the early acceptance the Asta and the rest of the prajNApAramitA literature received on the Chinese mainland, helping to make China the first predominantly MahAyAna tradition.

Asvajit. (P. Assaji; T. Rta thul; C. Ashuoshi; J. Asetsuji; K. Asolsi 阿示). The fifth of the five ascetics (PANCAVARGIKA), along with AJNATAKAUndINYA (P. ANNAtakondaNNa), BHADRIKA (P. Bhaddiya), VAsPA (P. Vappa), and MAHANAMAN (P. MahAnAma), who practiced austerities with GAUTAMA prior to his enlightenment. Subsequently, when Gautama abandoned the severe asceticism they had been practicing in favor of the middle way (MADHYAMAPRATIPAD), Asvajit and his companions became disgusted with Gautama's backsliding and left him, going to the ṚsIPATANA (P. Isipatana) deer park, located in the northeast of VArAnasī. After the Buddha's enlightenment, however, the Buddha sought them out to teach them the first sermon, the DHARMACAKRAPRAVARTANASuTRA (P. DHAMMACAKKAPAVATTANASUTTA); while listening to this sermon, Asvajit achieved the first stage of awakening or "opening of the dharma eye" (DHARMACAKsUS), becoming a stream-enterer (SROTAAPANNA), and was immediately ordained as a monk using the informal EHIBHIKsUKA, or "come, monk," formula. Five days later, the Buddha then preached to the group of five new monks the second sermon, the *AnAtmalaksanasutra (P. ANATTALAKKHAnASUTTA), which led to Asvajit's becoming a worthy one (ARHAT). It was through an encounter with Asvajit that sARIPUTRA and MAHAMAUDGALYAYANA, the Buddha's two chief disciples, were initially converted. SAriputra witnessed Asvajit's calm demeanor while gathering alms in the city of RAJAGṚHA. Impressed, he approached Asvajit and asked who his teacher was and what were his teachings. In response, Asvajit said that he was new to the teachings and could offer only the following summary: "Of those phenomena produced through causes, the TathAgata has proclaimed their causes and also their cessation. Thus has spoken the great renunciant." His description, which came to known as the YE DHARMA (based on its first two words of the summary), would become perhaps the most commonly repeated statement in all of Buddhist literature. Upon hearing these words, sAriputra attained the stage of stream-entry (see SROTAAPANNA), and when he repeated what he heard to his friend MaudgalyAyana, he also did so. The two then agreed to become the Buddha's disciples. According to PAli sources, Asvajit once was approached by the ascetic Nigantha Saccaka, who inquired of the Buddha's teachings. Asvajit explained the doctrine of nonself (ANATMAN) with a summary of the Anattalakkhanasutta, which the Buddha had taught him. Convinced that he could refute that doctrine, Nigantha Saccaka challenged the Buddha to a debate and was vanquished. The PAli commentaries say that Asvajit intentionally offered only the briefest of explanations of the nonself doctrine as a means of coaxing the ascetic into a direct encounter with the Buddha.

Atma (also, Atman): The Self.

Atma; atman: Sanskrit for Spirit. In occultism, the Universal Spirit or World Soul.

Atma, Atman (Skt.): The True Self, as opposed to the illusory personality or ego.

Atmagraha. (P. attagaha; T. bdag 'dzin; C. wozhi; J. gashu; K. ajip 我執). In Sanskrit, "clinging to self" or "conception of self"; the fundamental ignorance that is the ultimate cause of suffering (DUḤKHA) and rebirth (SAMSARA). Although the self does not exist in reality, the mistaken conception that a self exists (SATKAYADṚstI) constitutes the most fundamental form of clinging, which must be eliminated through wisdom (PRAJNA). Two types of attachment to self are mentioned in MAHAYANA literature: the type that is constructed or artificial (S. parakalpita; T. kun btags; C. fenbie wozhi) and that type that is innate (S. sahaja; T. lhan skyes; C. jusheng wozhi). The former is primarily an epistemic error resulting from unsystematic attention (AYONIsOMANASKARA) and exposure to erroneous philosophies and mistaken views (VIPARYASA); it is eradicated at the stage of stream-entry (see SROTAAPANNA) for the sRAVAKA and PRATYEKABUDDHA and at the DARsANAMARGA for the BODHISATTVA. The latter is primarily an affective, habitual, and instinctive clinging, conditioned over many lifetimes in the past, which may continue to be present even after one has abandoned the mistaken conception of a perduring self after achieving stream-entry. This innate form of clinging to self is only gradually attenuated through the successive stages of spiritual fruition, until it is completely extinguished at the stage of arhatship (see ARHAT) or buddhahood. In the MahAyAna philosophical schools, the conception of self is said to be twofold: the conception of the self of persons (pudgalAtmagraha) and the conception of the self of phenomena or factors (dharmAtmagraha). The second is said to be more subtle than the first. The first is said to be abandoned by followers of the HĪNAYANA paths in order to attain the rank of arhat, while both forms must be abandoned by the BODHISATTVA in order to achieve buddhahood. See also ATMAN; PUDGALANAIRATMYA.

Atma-jnanin (Sanskrit) Ātma-jñānin [from ātman self + jñānin knower from the verbal root jñā to know] The knower of atman or the universal self; likewise one who knows the world-soul. In a more mystical sense directly applicable to the individual, atma-jnanin signifies one who knows his own inner divinity and recognizes his spiritual solidarity with the cosmic self, the paramatman of our solar system. Those who thus recognize their oneness with the cosmic divinity are mahatmas of the highest class.

atmana atmanam ::: thyself by thyself. [see the following]

atmana atmanam vettha ::: thou knowest thyself by thyself. [Gita 10.15]

atmanam akartaram ::: himself as the non-doer. [Gita 13.30]

atmanam avasadayet ::: [thou shouldst (not) depress the self]. [Gita 6.5]

atmanam niyamya ::: [controlling the self.] [Gita 18.51]

atmanam sarvabhutesu sarvabhutani catmani ::: the Self in all existing things and all existing things in the Self. [cf. Isa 6; cf. Gita 6.29]

atmanam ::: see under atman

atmanam srjami ::: I loose forth myself. [Gita 4.7]

atman brahman. :::"Self is Reality"; the unity of one's true Self with the transcendent Self, or Reality; Self-Reality; the unity of all living things with the Supreme; &

atman ::: delight-self; anandaṁ brahma seen or experienced as the atman, "the calm, motionless, blissful Self within us which is eternally untroubled and unaffected by the touches of things". ananda bh ananda bhava

atmani atho mayi ::: in the Self and then in Me. [Gita 4.35]

atmani atmanam atmana ::: the self in the self by the self. [Gita 13.25]

atmani sannyasya ::: [having renounced (them) into the Self].

atmani visva-darsanam ::: [the seeing of the universe within the Self].

atman ::: knowledge-self; jñanaṁ brahma seen or experienced as the atman. j ñana ana brahma; jñana

atman ::: physical self.

atman ::: self; "a Self that is neither our limited ego [ahaṅkara] nor our mind, life or body, world-wide but not outwardly phenomenal, yet to some spirit-sense . . . more concrete than any form or phenomenon, universal yet not dependent for its being on anything in the universe or on the whole totality of the universe"; brahman known in its subjective aspect as "the Self or immutable existence of all that is in the universe", as "the cosmic Self, but also as the Supreme Self transcendent of its own cosmicity and at the same time individual-universal in each being". atmani atm atmani atmanam anam atman atmana

atman ::: Self; Spirit; the original and essential nature of our existence; in relation to the individual [cf. brahman] the Supreme is our own true and highest Self, atman. ::: atma [nominative] ::: atmanam [accusative]

ATMAN. ::: The Ātman is the Self or Spirit that remains above, pure and stainless, unaffected by the stains of life, by desire and ego and ignorance. It is realised as the true being of the individual, but also more widely as the same being in all and as the Self in the cosmos; it his also a self-existence above the individual and cosmos and it is then called the Paramatma, the supreme Divine Being.

atman ::: the Self (atman) as Being (sat), "a pure Existence . . . from which all things and activities proceed and which supports everything".

atman ::: the Self (atman) as Non-being (asat), "the negation of all this existence and yet something inconceivable to mind, speech or

atmanusandhana. :::constancy in the Self; ::: the cultivation of equanimity in the Self; unwavering, perpetual meditation

atmanyatmana ::: in the self by the self. [cf. Gita 13.25]

atma ::: same as atman.

Atmasamyama Yoga (Sanskrit) Ātmasaṃyama-yoga [from ātma self + saṃyama restraint + yoga union] The attaining of at-one-ment with the highest by means of self-restraint. The Bhagavad-Gita (ch 6) treats of atmasamyama yoga, or the quieting of the mind and the passions and desires of the personal self, in order to attain the complete realization of the true self or atman.

Atma. See ATMAN

atma ::: see under atman

Avakokitesvara is the seventh principle in the microcosm, and therefore the atman or atma-buddhi; and analogically the seventh or highest principle in the universe, and hence the kosmic Logos in its macrocosmic position. There are in consequence two Avalokitesvaras: the First and Second Logos whether of the macrocosm or of the microcosm, because the First Logos reflects itself in the Second Logos, in the macrocosm, just as atman reflects itself in and works through its mirroring veil buddhi. There is an analogy with parabrahman and mulaprakriti, but Avalokitesvara is essentially the kosmic monad or First Logos on the one hand, and the human-divine monad or human logos, atma-buddhi, on the other hand. Avalokitesvara thus opens manifestation or differentiation in either case. See also Chenrezi; Kwan-shai-yin; Logos

Avalokitesvara (Sanskrit) Avalokiteśvara [from ava down, away from + the verbal root lok to look at, contemplate + īśvara lord] The lord who is perceived; the divinity or lord seen or contemplated in its inferior or “downward-seen” aspect. The essential meaning in theosophy is the Logos, whether considered in its kosmic aspect or in its function in an entity dwelling in such kosmos. “Simultaneously with the evolution of the Universal Mind, the concealed Wisdom of Adi-Buddha — the One Supreme and eternal — manifests itself as Avalokiteshwara (or manifested Iswara), which is the Osiris of the Egyptians, the Ahura-Mazda of the Zoroastrians, the Heavenly Man of the Hermetic philosopher, the Logos of the Platonists, and the Atman of the Vedantins” (SD 1:110).

avijNaptirupa. (T. rnam par rig byed ma yin pa'i gzugs; C. wubiaose; J. muhyojiki; K. mup'yosaek 無表色). In Sanskrit, "unmanifest material force," or "hidden imprints"; a special type of materiality (RuPA) recognized in the SARVASTIVADA school of ABHIDHARMA, especially. The SarvAstivAda school notably makes recourse to this unique type of materiality as one way of reconciling the apparent contradiction in Buddhism between advocating the efficacy of moral cause and effect and rejecting any notion of an underlying substratum of being (ANATMAN), as well as issues raised by the teaching of momentariness (KsAnIKAVADA). When a person forms the intention (CETANA) to perform an action (KARMAN), whether wholesome (KUsALA) or unwholesome (AKUsALA), that intention creates an "unmanifest" type of materiality that imprints itself on the person as either bodily or verbal information, until such time as the action is actually performed via body or speech. Unmanifest materiality is thus the "glue" that connects the intention that initiates action with the physical act itself. Unmanifest material force can be a product of both wholesome and unwholesome intentions, but it is most commonly associated in SarvAstivAda literature with three types of restraint (SAMVARA) against the unwholesome specifically: (1) the restraint proffered to a monk or nun when he or she accepts the disciplinary rules of the order (PRATIMOKsASAMVARA); (2) the restraint that is produced through mental absorption (dhyAnajasaMvara); and (3) the restraint that derives from being free from the contaminants (anAsravasaMvara). In all three cases, the unmanifest material force creates an invisible and impalpable force field that helps to protect the monk or nun from unwholesome action. PrAtimoksasaMvara, for example, creates a special kind of force that dissuades people from unwholesome activity, even when they are not consciously aware they are following the precepts or when they are asleep. This specific type of restraint is what makes a man a monk, since just wearing robes or following an ascetic way of life would not itself be enough to instill in him the protective power offered by the PRATIMOKsA. Meditation was also thought to confer on the monk protective power against physical harm while he was absorbed in DHYANA: the literature abounds with stories of monks who saw tiger tracks all around them after withdrawing from dhyAna, thus suggesting that dhyAna itself provided a protective shield against accident or injury. Finally, anAsravasaMvara is the restraint that precludes someone who has achieved the extinction of the outflows (ASRAVA)-that is, enlightenment-from committing any action (KARMAN) that would produce a karmic result (VIPAKA), thus ensuring that their remaining actions in this life do not lead to any additional rebirths. Because avijNaptirupa sounds as much like a force as a type of matter, later authors, such as HARIVARMAN in his TATTVASIDDHI, instead listed it among the "conditioned forces dissociated from thought" (CITTAVIPRAYUKTASAMSKARA).

ba da zizai wo. (J. hachidai jizaiga; K. p'al tae chaje a 八大自在我). In Chinese, the "eight great types of autonomy of the self." In distinction to mainstream Buddhist teachings about the absence of a perduring self (ANATMAN), the Chinese recension of the MAHAYANA MAHAPARINIRVAnASuTRA teaches a doctrine of a "great self" (dawo, S. mahAtman) that is realized through enlightenment. According to the Chinese renderings, a buddha, having realized this great self, is capable of eight kinds of miraculous transformations (ba shenbian; ba zizai): (1) self-manifesting (he has the power to make his body appear as multiple emanations; nengshi yishen wei duoshen); (2) infinite enlargement (his physical body appears to fill the myriad world systems; shi yichenshen man daqian jie); (3) levitation and translocation (viz., to transport himself to remote places through space; dashen qingju yuandao); (4) incarnating into myriad species or categories of sentient beings (xian wulianglei changju); (5) intentional synesthesia (e.g., to see with his ears, to smell with his eyes, etc.; zhugen huyong); (6) attaining any ability imaginable, but without giving rise to the (conceited) thought of attainment (de yiqie fa wude xiang); (7) elaborating on the meaning of a single scriptural stanza for innumerable eons (before exhausting his knowledge and eloquence; shuo yiji yi jing wuliang jie); (8) pervading all of infinite space (shenbian zhuchu youru xukong). Other MahAyAna scriptures outline similarly fantastic and dramatic depictions of greatly apotheosized buddhas and advanced bodhisattvas.

Bad Thing ::: (jargon) (From the 1930 Sellar & Yeatman parody 1066 And All That) Something that can't possibly result in improvement of the subject. This term is always capitalised, as in Replacing all of the 9600-baud modems with bicycle couriers would be a Bad Thing.Opposite: Good Thing.British correspondents confirm that Bad Thing and Good Thing (and probably therefore Right Thing and Wrong Thing) come from the book referenced in the etymology, which discusses rulers who were Good Kings but Bad Things. This has apparently created a mainstream idiom on the British side of the pond.[Jargon File]

Bad Thing "jargon" (From the 1930 Sellar & Yeatman parody "1066 And All That") Something that can't possibly result in improvement of the subject. This term is always capitalised, as in "Replacing all of the 9600-baud modems with bicycle couriers would be a Bad Thing". Opposite: {Good Thing}. British correspondents confirm that {Bad Thing} and {Good Thing} (and probably therefore {Right Thing} and {Wrong Thing}) come from the book referenced in the etymology, which discusses rulers who were Good Kings but Bad Things. This has apparently created a mainstream idiom on the British side of the pond. [{Jargon File}]

Atmanam Atmana Pasya (Sanskrit) Ātmānam ātmanā paśya [from ātman self + the verbal root paś to see] See the self by the self; a favorite phrase used in Vedanta philosophy, especially by Sankaracharya. In its highest interpretation it refers to Avalokitesvara which is “in one sense ‘the divine Self perceived or seen by Self,’ the Atman or seventh principle ridded of its mayavic distinction from its Universal Source — which becomes the object of perception for, and by the individuality centred in Buddhi, the sixth principle, — something that happens only in the highest state of Samadhi. This is applying it to the microcosm” (ML 343).

"Atman and Brahman are the same"; "The Self is one and the same with the Absolute"; one of the Mahavakyas to be found in the Mandukya Upanishad of the Atharva Veda

Atman is also sometimes used of the universal self or spirit, called in Sanskrit Brahman or paramatman. The individual is rooted in the surrounding kosmos by three superior principles, which are that atman’s highest and most glorious parts. Atman is included among the human principles because it is the universal absolute essence of which buddhi, the soul-spirit, is the carrier, transmitting its rays to the remainder of the human constitution.

Atman is for each individualized consciousness its laya-center or entrance way into cosmic manifestation. It is our self precisely because it is a link which connects us with the cosmic hierarch. Through this atmic laya-center stream the divine forces from above, which by their unfolding on the lower planes originate and become seven principles. “We say that the Spirit (the ‘Father in secret’ of Jesus), or Atman, is no individual property of any man, but is the Divine essence which has no body, no form, which is imponderable, invisible and indivisible, that which does not exist and yet is, as the Buddhists say of Nirvana. It only overshadows the mortal; that which enters into him and pervades the whole body being only its omnipresent rays, or light, radiated through Buddhi, its vehicle and direct emanation” (Key 101).

Atman. (P. attan; T. bdag; C. wo; J. ga; K. a 我). In Sanskrit, "self" or "I," with a similar range of meanings as the terms possess in English, but used especially to refer to a perduring substratum of being that is the agent of actions, the possessor of mind and body (NAMARuPA), and that passes from lifetime to lifetime. The misconception that there is an "I" (Atman), a perduring soul that exists in reality (SATKAYADṚstI), and a "mine" (Atmīya), viz., things that belong to me, injects a "point of view" into all of one's perception (SAMJNA), which inevitably leads to clinging (toward things we like, viz., LOBHA) and hatred (toward things we dislike, viz., DVEsA). This mistaken belief that there is such a permanent self is regarded as fundamental ignorance (AVIDYA) and the root cause of all suffering (DUḤKHA). The Buddha therefore taught "nonself" (ANATMAN) as a palliative to this misconception of permanence. The precise meaning of Atman, the ways in which the misconception arises, and how that misconception is then extended beyond the person are considered in great detail in the various Buddhist philosophical schools. See also PUDGALA.

Atman (Sanskrit) Ātman Self; the highest part a human being: pure consciousness, that cosmic self which is the same in every dweller on this globe and on every one of the planetary or stellar bodies in space. It is the feeling and knowledge of “I am,” pure cognition, the abstract idea of self. It does not differ at all throughout the cosmos except in degree of self-recognition. Though universal it belongs, in our present stage of evolution, to the fourth cosmic plane, though it is our seventh principle counting upwards. It may also be considered as the First Logos in the human microcosm. During incarnation the lowest aspects of atman take on attributes, because it is linked with buddhi, as the buddhi is linked with manas, as the manas is linked with kama, etc.

Atman(Sanskrit) ::: The root of atman is hardly known; its origin is uncertain, but the general meaning is that of"self." The highest part of man -- self, pure consciousness per se. The essential and radical power orfaculty in man which gives to him, and indeed to every other entity or thing, its knowledge or sentientconsciousness of selfhood. This is not the ego.This principle (atman) is a universal one; but during incarnations its lowest parts take on attributes,because it is linked with the buddhi, as the buddhi is linked with the manas, as the manas is linked to thekama, and so on down the scale.Atman is also sometimes used of the universal self or spirit which is called in the Sanskrit writingsBrahman (neuter), and the Brahman or universal spirit is also called the paramatman.Man is rooted in the kosmos surrounding him by three principles, which can hardly be said to be abovethe first or atman, but are, so to say, that same atman's highest and most glorious parts.The inmost link with the Unutterable was called in ancient India by the term ``self,'' which has often beenmistranslated "soul." The Sanskrit word is atman and applies, in psychology, to the human entity. Theupper end of the link, so to speak, was called paramatman, or the ``self beyond,'' i.e., the permanentSELF -- words which describe neatly and clearly to those who have studied this wonderful philosophy,somewhat of the nature and essence of the being which man is, and the source from which, inbeginningless and endless duration, he sprang. Child of earth and child of heaven, he contains both inhimself.We say that the atman is universal, and so it is. It is the universal selfhood, that feeling or consciousnessof selfhood which is the same in every human being, and even in all the inferior beings of the hierarchy,even in those of the beast kingdom under us, and dimly perceptible in the plant world, and which is latenteven in the minerals. This is the pure cognition, the abstract idea, of self. It differs not at all throughoutthe hierarchy, except in degree of self-recognition. Though universal, it belongs (so far as we areconcerned in our present stage of evolution) to the fourth kosmic plane, though it is our seventh principlecounting upwards.

Atman: (Skr.) Self, soul, ego, or I. Variously conceived in Indian philosophy, atomistically (cf. anu); monadically, etherially, as the hypothetical carrier of karma (q.v.), identical with the divine (cf. ayam atma brahma; tat tvam asi) or different from yet dependent on it, or as a metaphysical entity to be dissolved at death and reunited with the world ground. As the latter it is defined as "smaller than the small" (anor aniyan) or "greater than the great" (mahato mahiyan), i.e., magnitudeless as well as infinitely great. -- K.F.L.

Atman (S) Soul, the true divine essence of man, the true self

batman ::: n. --> A weight used in the East, varying according to the locality; in Turkey, the greater batman is about 157 pounds, the lesser only a fourth of this; at Aleppo and Smyrna, the batman is 17 pounds.
A man who has charge of a bathorse and his load.

batmen ::: pl. --> of Batman

Beyond Brahman Brahman, Paramatman

Bhairava. (T. 'Jigs byed; C. Buwei; J. Fui; K. P'ooe 怖畏). In Sanskrit, "Fierce," "Frightening," "Horrible"; the name of a saivite Hindu and Buddhist deity. Bhairava first appears as one of the emanations of the Hindu god siva. Many stories appear in the Hindu tradition explaining how and why siva first took this wrathful form. In Buddhism, Bhairava, or commonly VAJRABHAIRAVA, is closely related to YAMANTAKA, "He who Brings an End (antaka) to Death (yama)." Vajrabhairava and YamAntaka are understood to be emanations of the BODHISATTVA MANJUsRĪ. Bhairava is particularly popular in Nepal and Tibet. In Tibetan Buddhism, Bhairava is both a meditative deity (YI DAM), where his wrathful appearance is said to frighten away the mistaken belief in a self (ATMAN), as well as a protector of the dharma (DHARMAPALA) who frightens away baleful spirits with his terrifying appearance. In Buddhist art, Bhairava is typically depicted with black or dark-blue skin, a single head (often that of a buffalo), and multiple arms brandishing a variety of weapons. He may also have a necklace made of skulls, a mouth stained with blood, and have his feet holding down a prone figure he has vanquished.

bhangAnupassanANAna. In PAli, "knowledge arising from the contemplation of dissolution"; according to BUDDHAGHOSA's VISUDDHIMAGGA, the second of nine types of knowledge (P. NAnA) cultivated as part of the "purity of knowledge and vision of progress along the path" (PAtIPADANAnADASSANAVISUDDHI). This latter category, in turn, constitutes the sixth and penultimate purity (VIsUDDHI) that is to be developed along the path to liberation. "Knowledge arising from the contemplation of dissolution" is developed by observing the dissolution of material and mental phenomena (NAMARuPA). Having keenly observed the arising, subsistence, and decay of phenomena, the meditator turns his attention solely to their dissolution or destruction (bhanga). He then observes, for example, that consciousness arises because of causes and conditions: namely, it takes as its objects the five aggregates (P. khandha, S. SKANDHA) of matter (RuPA), sensation (VEDANA), perception (P. saNNA, S. SAMJNA) conditioned formations (P. sankhAra, S. SAMSKARA) and consciousness (P. viNNAna, S. VIJNANA), after which it is inevitably dissolved. Seeing this, the meditator understands that all consciousness is characterized by the three marks of existence (tilakkhana; S. TRILAKsAnA); namely, impermanence (anicca; S. ANITYA), suffering (dukkha; S. DUḤKHA) and nonself (anattA; S. ANATMAN). By understanding these three marks, he feels aversion for consciousness and overcomes his attachment to it. Eight benefits accrue to one who develops knowledge arising from the contemplation of dissolution; (1) he overcomes the view of eternal existence, (2) he abandons attachment to life, (3) he develops right effort, (4) he engages in a pure livelihood, (5 & 6) he enjoys an absence of anxiety and of fear, (7) he becomes patient and gentle, and (8) he overcomes boredom and sensual delight.

BhAvanAkrama. (T. Sgom rim). In Sanskrit, "Stages of Meditation," the title of three separate but related works by the late-eighth century Indian master KAMALAsĪLA. During the reign of the Tibetan king KHRI SRONG LDE BTSAN at the end of the eighth century, there were two Buddhist factions at court, a Chinese faction led by the Northern Chan (BEI ZONG) monk Heshang Moheyan (MahAyAna) and an Indian faction of the recently deceased sANTARAKsITA, who with the king and PADMASAMBHAVA had founded the first Tibetan monastery at BSAM YAS (Samye). According to traditional accounts, sAntaraksita foretold of dangers and left instructions in his will that his student Kamalasīla should be summoned from India. A conflict seems to have developed between the Indian and Chinese partisans (and their allies in the Tibetan court) over the question of the nature of enlightenment, with the Indians holding that enlightenment takes place as the culmination of a gradual process of purification, the result of perfecting morality (sĪLA), concentration (SAMADHI), and wisdom (PRAJNA). The Chinese spoke against this view, holding that enlightenment was the intrinsic nature of the mind rather than the goal of a protracted path, such that one need simply to recognize the presence of this innate nature of enlightenment by entering a state of awareness beyond distinctions; all other practices were superfluous. According to both Chinese and Tibetan records, a debate was held between Kamalasīla and Moheyan at Bsam yas, circa 797, with the king himself serving as judge (see BSAM YAS DEBATE). According to Tibetan reports (contradicted by the Chinese accounts), Kamalasīla was declared the winner and Moheyan and his party banished from Tibet, with the king proclaiming that thereafter the MADHYAMAKA school of Indian Buddhist philosophy (to which sAntaraksita and Kamalasīla belonged) would have pride of place in Tibet. ¶ According to Tibetan accounts, after the conclusion of the debate, the king requested that Kamalasīla compose works that presented his view, and in response, Kamalasīla composed the three BhAvanAkrama. There is considerable overlap among the three works. All three are germane to the issues raised in the debate, although whether all three were composed in Tibet is not established with certainty; only the third, and briefest of the three, directly considers, and refutes, the view of "no mental activity" (amanasikAra, cf. WUNIAN), which is associated with Moheyan. The three texts set forth the process for the potential BODHISATTVA to cultivate BODHICITTA and then develop sAMATHA and VIPAsYANA and progress through the bodhisattva stages (BHuMI) to buddhahood. The cultivation of vipasyanA requires the use of both scripture (AGAMA) and reasoning (YUKTI) to understand emptiness (suNYATA); in the first BhAvanAkrama, Kamalasīla sets forth the three forms of wisdom (prajNA): the wisdom derived from learning (sRUTAMAYĪPRAJNA), the wisdom derived from reflection (CINTAMAYĪPRAJNA), and the wisdom derived from cultivation (BHAVANAMAYĪPRAJNA), explaining that the last of these gradually destroys the afflictive obstructions (KLEsAVARAnA) and the obstructions to omniscience (JNEYAVARAnA). The second BhAvanAkrama considers many of these same topics, stressing that the achievement of the fruition of buddhahood requires the necessary causes, in the form of the collection of merit (PUnYASAMBHARA) and the collection of wisdom (JNANASAMBHARA). Both the first and second works espouse the doctrine of mind-only (CITTAMATRA); it is on the basis of these and other statements that Tibetan doxographers classified Kamalasīla as a YOGACARA-SVATANTRIKA-MADHYAMAKA. The third and briefest of the BhAvanAkrama is devoted especially to the topics of samatha and vipasyanA, how each is cultivated, and how they are ultimately unified. Kamalasīla argues that analysis (VICARA) into the lack of self (ATMAN) in both persons (PUDGALA) and phenomena (DHARMA) is required to arrive at a nonconceptual state of awareness. The three texts are widely cited in later Tibetan Buddhist literature, especially on the process for developing samatha and vipasyanA.

bhayatupatthAnANAna. In PAli, "knowledge arising from the awareness of terror"; according to the VISUDDHIMAGGA, the third of nine knowledges (NAna; JNANA) cultivated as part of "purity of knowledge and vision of progress along the path" (PAtIPADANAnADASSANAVISUDDHI). This latter category, in turn, constitutes the sixth and penultimate purity (VISUDDHI) to be developed along the path to liberation. Knowledge arising from the contemplation of terror is developed by noting how all conditioned formations (sankhAra; SAMSKARA) or mental and physical phenomena (NAMARuPA) of the past, present and future have either gone, are going, or are destined to go to destruction. A simile given in the Visuddhimagga is that of a woman whose three sons have offended the king. The woman, who has already witnessed the beheading of her eldest son, witnesses the beheading of her middle son. And having witnessed the beheadings of her two older sons, the woman is filled with terror at the knowledge that her youngest son will likewise be executed. In the same way, the practitioner observes how phenomena of the past have ceased, how phenomena of the present are ceasing, and how those of the future are likewise destined to cease. Seeing conditioned formations as destined to destruction in this way, that is, as impermanent (anicca; ANITYA), the practitioner is filled with terror. Similarly, the practitioner sees conditioned formations as suffering (dukkha; DUḤKHA), and as impersonal and nonself (anattA; ANATMAN) and is filled with terror. In this way, the practitioner comes to realize that all mental and physical phenomena, being characterized by the three universal marks of existence (tilakkhana; TRILAKsAnA), are frightful.

bhutani... atmanam ::: existences... the Self. [reference to [Isa 6] translated thus: but he who sees everywhere the Self in all existences and all existences in the Self...]

Bhutatman (Sanskrit) Bhūtātman [from bhūta has been + ātman self] The “self of that which has been,” the reincarnating ego. Composed of lower buddhi and higher manas, its range of consciousness is over the earth planetary chain and its vehicle is the higher human soul. In a more restricted sense bhutatman could logically be applied to the human ego, which makes its various reappearances as a new personality in each earth incarnation.

Birds have always had a prominent place in symbology, associated, for instance, with the deities of the ancient pantheons, generally as celestial messengers; and with the human and spiritual souls (buddhi and manas). Sometimes the bird in symbolism represented the atman. The ancient Persians at times also symbolized the human mind-soul as a bird, Karshipta.

boat bug ::: --> An aquatic hemipterous insect of the genus Notonecta; -- so called from swimming on its back, which gives it the appearance of a little boat. Called also boat fly, boat insect, boatman, and water boatman.

boatman ::: n. --> A man who manages a boat; a rower of a boat.
A boat bug. See Boat bug.

boatmanship ::: n. --> The art of managing a boat.

boatmen ::: pl. --> of Boatman

boatsman ::: n. --> A boatman.

Both Yah and Yaho were Hebrew mystery-names; Yah is “a later abbreviation [of Yaho] which, from containing an abstract ideal, became finally applied to, and connected with, a phallic symbol — the lingham of creation” (TG 374). Thus Yaho and Yah are two forms of the same original Shemitic god-name found throughout Asia Minor, and which appeared in its Greek form as Iao. The Gnostics revived the Chaldean and Phoenician mystery-god Iao, placing it above the seven heavens as representing spiritual light. Its ray was nous, standing for the Demiurge as well as the divine manas. “Y-ha-ho was a sacred word in the Egyptian mysteries, which signified ‘the one eternal and concealed deity’ in nature and in man; i.e., the ‘universal Divine Ideation,’ and the human Manas, or the higher Ego” (TG 375). Yaho in consequence must not be confused with Yehowah or Jehovah, for Jehovah was merely the inferior reflection in the higher material worlds of the spiritual light called Yaho. Yaho, therefore, is equivalent in type, standing, and character to atman, the universal, of theosophical literature.

BrahmajAlasuttanta. (C. Fandong jing; J. Bondokyo; K. Pomdong kyong 梵動經) In PAli, "Discourse on BRAHMA's Net"; the first sutta of the DĪGHANIKAYA (a separate DHARMAGUPTAKA recension appears as the twenty-first SuTRA in the Chinese translation of the DĪRGHAGAMA). While dwelling in the AmbalatthikA grove, the Buddha preaches this sermon to the ascetic Supiyya and his disciple Brahmadatta, in order to allay their disagreement over the merits and demerits of the Buddha. The Buddha first explains that there are some who praise him for his observation of moral precepts (sīla; S. sĪLA), which, he notes, are merely abstentions from wrongdoing. These he elaborates in increasing detail in three sections and concludes by saying that those who judge him by these abstentions have only a trivial understanding of his virtues. The Buddha then describes sixty-two theories regarding the existence of the self (attan; S. ATMAN) advocated by other recluses (samana, S. sRAMAnA) and brAhmanas, all of which he rejects. These he classifies as the doctrines of eternalism (sassatavAda, see S. sAsVATADṚstI), semieternalism (ekaccasassatavAda), extensionism (antAnantavAda), equivocation or eel-wriggling (amarAvikkhepavAda), causeless originationism (adhiccasamuppannavAda), the belief in conscious existence after death (saNNīvAda), unconscious existence after death (asaNNīvAda), existence after death that is neither conscious or unconscious (nevasaNNīnAsaNNīvAda), annihilationism (UCCHEDAVADA), and hedonism (ditthadhammanibbAnavAda). All of these theories the Buddha rejects as examples of wrong views (ditthi, S. DṚstI), which are advocated by other recluses and brAhmanas through their contact with, and experience of, sensory objects. Because of their wrong views, these theories produce craving (tanhA, S. TṚsnA) and grasping (UPADANA), which in turn fuel the process of becoming (BHAVA) and leads to continued rebirth (JATI), old age and death (JARAMARAnA), sorrow (soka), lamentation (parideva), pain (DUḤKHA), grief (daurmanasya), and despair (upAyAsa) (see PRATĪTYASAMUTPADA). The BrahmajAlasuttanta is valued by scholars as a source for understanding the range of philosophical views present in India at the time of the early Buddhist community.

Brahman, Brahma: (Skr.) The impersonal, pantheistic world-soul, the Absolute, union with which is the highest goal of the Upanishads (q.v.) and Vedic (q.v.) thinking in general. It is occasionally identified with atman (q.v.) or made the exclusive reality (cf. brahma eva idam visvam; sarvam khalv idam brahma), thus laying the foundation for a deep mystic as well as rational insight into the connaturalness of the human and divine and an uncompromising monism which gave its impress to much of Hindu thinking. -- K.F.L.

brahman ::: (in the Veda) "the soul or soul-consciousness emerging from the secret heart of things" or "the thought, inspired, creative, full of the secret truth, which emerges from that consciousness and becomes thought of the mind"; (in Vedanta) the divine Reality, "the One [eka1] besides whom there is nothing else existent", the Absolute who is "at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements". Its nature is saccidananda, infinite existence (sat), consciousness (cit) and bliss (ananda), whose second element can also be described as consciousness-force (cit-tapas), making four fundamental principles of the integral Reality; brahman seen in all things in terms of these principles is called in the Record of Yoga the fourfold brahman, whose aspects form the brahma catus.t.aya. The complete realisation of brahman included for Sri Aurobindo not only the unification of the experiences of the nirgun.a brahman (brahman without qualities) and sagun.a brahman (brahman with qualities), but the harmonisation of the impersonal brahman which is "the spiritual material and conscious substance of all the ideas and forces and forms of the universe" with the personal isvara in the consciousness of parabrahman, the brahman in its supreme status as "a transcendent Unthinkable too great for any manifestation", which "is at the same time the living supreme Soul of all things" (purus.ottama) and the supreme Lord (paramesvara) and supreme Self (paramatman), "and in all these equal aspects the same single and eternal Godhead". Brahman is represented in sound by the mystic syllable OM.

brahman ::: [Ved.]: the sacred or inspired word, expression of the heart or soul; heart; the Vedic word or mantra in its profoundest aspect as the expression of the intuition arising out of the depths of the soul or being; the Soul that emerges out of the subconscient in Man and rises towards the superconscient and also word of creative Power welling upward out of the soul. [Vedanta]: the Reality; the Eternal; the Absolute; the Spirit; the Supreme Being; the One besides whom there is nothing else existent; in relation to the universe [cf. atman] the Supreme is brahman, the one Reality which is not only the spiritual, material and conscious substance of all the ideas and forces and forms of the universe, but their origin, support and possessor, the cosmic and supracosmic Spirit. ::: brahma [nominative] ::: brahmana [instrumental], by the hymn. ::: brahmani [locative], into the brahman. [cf. Brahma]

Buddha (Sanskrit) Buddha [from the verbal root budh to perceive, awaken, recover consciousness] Awakened, enlightened; one who is spiritually awakened, who has become one with the supreme self (paramatman).

Buddha(Sanskrit) ::: The past participle of the root budh, meaning "to perceive," "to become cognizant of," also "toawaken," and "to recover consciousness." It signifies one who is spiritually awakened, no longer living"the living death" of ordinary men, but awakened to the spiritual influence from within or from "above."When man has awakened from the living death in which ordinary mortals live, when he has cast off thetoils of both mind and flesh and, to use the old Christian term, has put on the garments of eternity, thenhe has awakened, he is a buddha. He has become one with -- not "absorbed" as is constantly translatedbut has become one with -- the Self of selves, with the paramatman, the Supreme Self. (See also Bodhi,Buddhi)A buddha in the esoteric teaching is one whose higher principles can learn nothing more in thismanvantara; they have reached nirvana and remain there. This does not mean, however, that the lowercenters of consciousness of a buddha are in nirvana, for the contrary is true; and it is this fact that enablesa Buddha of Compassion to remain in the lower realms of being as mankind's supreme guide andinstructor, living usually as a nirmanakaya.

Buddhi-manas (Sanskrit) Buddhi-manas [from buddhi spiritual soul + manas intellect] The higher ego, the principle of essential self-consciousness, especially when considered as over-enlightened by the atman or self per se. Buddhi-manas is the karana-sarira (causal body), hence the immortal or spiritual self which passes intact from one incarnation to another. This higher self or ego is formed of the indissoluble union of buddhi, the sixth principle counting upwards, and the spiritual efflorescence of manas, the fifth principle. Buddhi-manas is the divine individual soul infilled with the light of the ray from the atman, and hence includes human intellect and egoic self-consciousness, in addition to all the spiritual faculties and powers inherent in the ray itself. See also ATMA-BUDDHI-MANAS

Buddhi(Sanskrit) ::: Buddhi comes from a Sanskrit root budh, commonly translated "to enlighten," but a bettertranslation is "to perceive," "to cognize," "to recover consciousness," hence "to awaken," and therefore"to understand." The second counting downwards, or the sixth counting upwards, of the seven principlesof man. Buddhi is the principle or organ in man which gives to him spiritual consciousness, and is thevehicle of the most high part of man -- the atman -- the faculty which manifests as understanding,judgment, discrimination, an inseparable veil or garment of the atman.From another point of view, buddhi may truly be said to be both the seed and the fruit of manas.Man's ordinary consciousness in life in his present stage of evolution is almost wholly in the lower orintermediate duad (manas-kama) of his constitution; when he raises his consciousness through personaleffort to become permanently one with the higher duad (atma-buddhi), he becomes a mahatma, a master.At the death of the human being, this higher duad carries away with it all the spiritual essence, all thespiritual and intellectual aroma, of the lower or intermediate duad. Maha-buddhi is one of the namesgiven to the kosmic principle mahat. (See also Alaya)

Buddhi (Sanskrit) Buddhi [from the verbal root budh to awaken, enlighten, know] The spiritual soul, the faculty of discriminating, the channel through which streams divine inspiration from the atman to the ego, and therefore that faculty which enables us to discern between good and evil — spiritual conscience. The qualities of the buddhic principle when awakened are higher judgment, instant understanding, discrimination, intuition, love that has no bounds, and consequent universal forgiveness.

  “But there existed, and still exists to this day, a Word far surpassing the mysterious monosyllable, and which renders him who comes into possession of its key nearly the equal of Brahman. The Brahmatmans alone possess this key, and we know that to this day there are two great Initiates in Southern India who possess it” (BCW 14:430; 14:152)

caturmudrA. (T. phyag rgya bzhi; C. siyin; J. shiin; K. sain 四印). In Sanskrit, lit. "four seals" or "four assertions"; the Tibetan translation lta ba bkar btags kyi phyag rgya bzhi literally means "the four seals that mark a view as the word [of the Buddha]," i.e., that mark a philosophical system or certify a doctrine as being Buddhist. The four seals are: all compounded factors (SAMSKṚTADHARMA) are impermanent (ANITYATA), all contaminated things are suffering (DUḤKHA), all things are devoid of any perduring self (ANATMAN), and NIRVAnA is peace (sAnta). In the MAHAYANASuTRALAMKARA, the four seals are connected with the three "gates to deliverance" (VIMOKsAMUKHA), which mark the transition from the compounded (SAMSKṚTA) realm of SAMSARA to the uncompounded (ASAMSKṚTA) realm of NIRVAnA. "All compounded factors are impermanent" and "all contaminated things are suffering" are the cause of the SAMADHI of wishlessness (APRAnIHITA). "All phenomena are selfless" is the cause of the samAdhi of emptiness (suNYATA). "NirvAna is peace" is the cause of the samAdhi of signlessness (ANIMITTA).

Celestial Body Taken from Coleridge, who divined that in the human celestial body must be stored the memory of all preexistent experiences of the soul. The phrase is said to mean the thought-vehicle of the monad in devachan, through which functions the manasic ego (Key 137). The range of stored memory of experiences varies in extent according to the degree of sublimity of the different vestures. Ancient mysticism taught that the self has several vestures, each of which may be called a body or sheath through which the monad acts and by which it comes in contact with the particular worlds in which it may be functioning. “There are also celestial bodies and bodies terrestrial” (1 Cor 15:40). For instance, the Vedantic classification of the kosas (sheaths of atman) gives annamayakosa (physical body), pranamayakosa (vital-astral body), manomayakosa (psychological or lower manasic body), vijnanamayakosa (higher manasic body), and anandamayakosa (buddhic body). In the Taraka Raja-Yoga system are the following upadhis or vehicles of atman: sthulopadhi (gross vehicle), sukshmopadhi (subtile vehicle), and karanopadhi (causal vehicle or self).

central being ::: the portion of the Divine in us which supports all the rest and survives through death and birth. It has two forms -- above, it is the Jivatman, our true being, of which we become aware when the higher self-knowledge comes; below, it is the psychic being which stands behind mind, body and life.

CENTRAL BEING. ::: The portion of the Divine in us which supports all the rest and survives through death and birth. This centra! being has two forms ::: above, it is Jivatman, our true being, of which we become aware when the higher self-know- ledge comes ; below, it is the psychic being which stands behind mind, body and life. The Jivatman is above the manifestation in life and presides over it ; the psychic being stands behind the manifestation in life and supports it,

Chid-Atman ::: see cid-atman

Chinmatra (Sanskrit) Cinmātra [from cit thought + mātra elementary thought, intelligence] Essential thought, mind per se; used in Vedanta philosophy, particularly the Advaita, for the germ of cosmic ideation existing at every geometrical point of the infinite chidakasa (field of cosmic ideation). Not to be confused with collateral Vedantic terms mulaprakriti (undifferentiated elemental cosmic matter) or chidakasa. These three are considered from a subjective standpoint as aspects of parabrahman. In the human constitution it is the seventh principle or atman.

Chit (Sanskrit) Cit Abstract thought, consciousness as contrasted with concrete or operative thought. According to Vedantic philosophy, chit is one of the three attributes (sat, chit, ananda) of atman or Brahman or, again, of the cosmic Logos.

cid-atman (Chid Atman) ::: [self of consciousness].

cittasaMtAna. [alt. cittasaMtati] (P. cittasantAna; T. sems rgyud/sems rgyun; C. xin xiangxu; J. shinsozoku; K. sim sangsok 心相續). In Sanskrit, "mental continuum." The notion of a continuum is employed in the ABHIDHARMA traditions to clarify that there is continuity between an action (KARMAN) that an individual undertakes and its eventual effect (VIPAKA) as well as continuity between one lifetime and the next, without going so far as to posit a perduring self (ATMAN). In the theory of karman, the fruition of action is experienced by the mental continuum (cittasaMtAna) of the being who initially performed the action, not by another; thus in mainstream Buddhism one can neither receive the fruition of another's karman, nor redeem another's actions. This notion of a mental continuum also serves to counter annihilationist interpretations (see UCCHEDAVADA; UCCHEDANTA) of the quintessential Buddhist doctrine of nonself (ANATMAN): there may be no permanent, underlying substratum of being that we can designate a self or soul, but this does not negate the continuity that pertains in the flow of moral cause and effect or the possibility of rebirth. Hence, there can be rebirth, moral efficacy, and spiritual progress despite the lack of a permanent self. See also BHAVAnGASOTA; SAMTANA.

citta. (T. sems; C. xin; J. shin; K. sim 心). In Sanskrit and PAli, "mind," "mentality," or "thought"; used broadly to refer to general mentality, citta is the factor (DHARMA) that is present during any type of conscious activity. Citta is contrasted with the physical body or materiality (RuPA), and is synonymous in this context with "name" (NAMA), as in the term NAMARuPA. In this sense, citta corresponds to the last four of the five aggregates (SKANDHA), excluding only the first aggregate, of materiality (RuPA), i.e., sensation (VEDANA), perception (SAMJNA), conditioning factors (SAMSKARA), and consciousness (VIJNANA). (Where the correspondences on this list are further refined, the first three of these mentality aggregates correspond to the mental concomitants, viz., CAITTA, while citta is restricted to the last aggregate, that of consciousness, or vijNAna.) Citta in this broad sense is synonymous with both mentality (MANAS) and consciousness (vijNAna): mind is designated as citta because it "builds up" (cinoti) virtuous and nonvirtuous states; as manas, because it calculates and examines; and as vijNAna, because it discriminates among sensory stimuli. Mind as "consciousness" refers to the six consciousnesses (sadvijNAna): the five sensory consciousnesses of the visual (CAKsURVIJNANA), auditory (sROTRAVIJNANA), olfactory (GHRAnAVIJNANA), gustatory (JIHVAVIJNANA), and tactile (KAYAVIJNANA), along with the mental consciousness (MANOVIJNANA). In some strands of MAHAYANA thought, such as YOGACARA, mind is instead considered to encompass not only mentality but all dharmas, and the distinction between mentality and materiality is presumed to be merely nominal; YogAcAra is thus sometimes called the school of CITTAMATRA, or "mind-only." Citta as mentality serves as one of the four foundations of mindfulness (SMṚTYUPASTHANA) in Buddhist meditative training, and refers to various general states of mind, e.g., a mind (citta) that is depressed, distracted, developed, concentrated, or freed. Citta is also used to signify mind itself in distinction to various sets of mental concomitants (caitta) that accompany the basic sensory consciousnesses. The DHAMMASAnGAnI, the first of the seven books of the PAli ABHIDHAMMAPItAKA, classifies citta as the first of a fourfold division of factors into mind (citta), mental concomitants (P. CETASIKA), materiality or form (rupa), and NIRVAnA (P. nibbAna). In this text's treatment, a moment of consciousness (citta) will always arise in association with a variety of associated mental factors (P. cetasika), seven of which are always present during every moment of consciousness: (1) sensory contact or sense impression (P. phassa; S. SPARsA), (2) feeling or sensation (VEDANA), (3) perception or conception (P. saNNA; S. SAMJNA), (4) volition (CETANA), (5) concentration (SAMADHI), (6) vitality (JĪVITA), and (7) attention, viz., the advertence of the mind toward an object (P. manasikAra; S. MANASKARA). The SARVASTIVADA ABHIDHARMA instead divides all dharmas into five groups: mind (citta), mental concomitants (caitta), materiality (rupa), forces dissociated from thought (CITTAVIPRAYUKTASAMSKARA), and the unconditioned (ASAMSKṚTA). In this system, ten specific factors are said universally to accompany all conscious activity and are therefore called "factors of wide extent" or "omnipresent mental factors" (MAHABHuMIKA): (1) sensation (vedanA); (2) volition (cetanA); (3) perception (saMjNA); (4) zeal or "desire-to-act" (CHANDA) (5) sensory contact (sparsa); (6) discernment (mati); (7) mindfulness (SMṚTI); (8) attention (manaskAra); (9) determination (ADHIMOKsA); (10) concentration (samAdhi). According to the system set forth by ASAnGA in his ABHIDHARMASAMUCCAYA, this list is divided into two sets of five: the five omnipresent (SARVATRAGA) mental factors (vedanA, saMjNA, cetanA, sparsa, and manaskAra) and the five determining (pratiniyama) mental factors (chanda, adhimoksa, smṛti, samAdhi, and prajNA). ¶ In the experience of enlightenment (BODHI), the citta is said to be "freed" from the "point of view" that is the self (ATMAN). The citta is then no longer subject to the limitations perpetuated by ignorance (AVIDYA) and craving (TṚsnA) and thus becomes nonmanifesting (because there is no longer any projection of ego into the perceptual process), infinite (because the mind is no longer subject to the limitations of conceptualization), and lustrous (because the ignorance that dulls the mind has been vanquished forever). Scriptural statements attest to this inherent luminosity of the citta, which may be revealed through practice and manifested in enlightenment. For example, in the PAli AnGUTTARANIKAYA, the Buddha says, "the mind, O monks, is luminous" (P. pabhassaraM idaM bhikkhave cittaM). Such statements are the strands from which the MahAyAna subsequently derives such concepts as the inherent quality of buddhahood (BUDDHADHATU; C. FOXING) or the embryo of the TATHAGATAs (TATHAGATAGARBHA) that is said to be innate in the mind.

Comparing this fourfold classification of the human constitution with the sevenfold division commonly set forth in theosophical literature: atman (the essential principle of selfhood and therefore the highest) is the same in both; karana-sarira is equivalent to buddhi and the higher manas; sukshma-sarira comprises manas and kama; while sthula-sarira takes in the three lower principles — prana, linga-sarira, and sthula-sarira. The reason for the two classifications is that Subba Row fastened “attention on the monads, looking upon the universe as a vast aggregate of individualities; while H. P. B. for that time of the world’s history saw the need to give to the inquiring Western mind . . . some real explanation of what the composition of the universe is as an entity — what its ‘stuff’ is, and what man is as an integral part of it. Now the seven principles are the seven kinds of ‘stuff’ of the universe. . . . [however] we must not have our minds confused with the idea that the seven principles are one thing, and the monads are something else which work through the principles as disjunct from them” (FSO 443-4). See also PRINCIPLES.

Corresponding to Kwan-shai-yin, Oeaohoo “contains in himself the Seven Creative Hosts (the Sephiroth), and is thus the essence of manifested Wisdom” (SD 1:72). In the human constitution, Oeaohoo the Younger is the higher triad of atma-buddhi-manas, with an emphatic pointing to the atman as the predominant life in this higher triad. Similarly so as regards the kosmos or universe. The meaning of one of its permutations, Oi-ha-hou, is “among the Eastern Occultists of the North, a circular wind, whirlwind; but in this instance, it is a term to denote the ceaseless and eternal Cosmic Motion; or rather the Force that moves it, which Force is tacitly accepted as the Deity but never named. It is the eternal Karana, the ever-acting Cause” (SD 1:93n).

Corresponding to the three Logoi in the Hindu scheme are Brahman, Brahma, and Isvara emanating originally from parabrahman-mulaprakriti. In the highly philosophical visioning of Mahayana Buddhism is adi-buddha, mahabuddhi, and the celestial buddha, occasionally indirectly called dharmakaya. On a scale of less magnitude, Hindu thought has developed the triad Brahma, the emanator or original emanation; Vishnu, the supporter or sustainer, a feminine characteristic nevertheless; and Siva at once the regenerator and producer in the sense of destroying but to regenerate. Still a third Hindu scheme is found in the series of paramatman, mahabuddhi or alaya, and mahat or cosmic creative mind.

Cosmic Monad Atman

Crown In the Qabbalah, the first or highest Sephirah, Kether (Crown). In the Stanzas of Dzyan, “Fohat traces spiral lines to unite the sixth to the seventh — the Crown” (SD 1:31), which means that fohat, in this case working as Eros or divine love, strives to blend atman with buddhi, and the same on the corresponding cosmic planes.

Culasaccakasutta. In PAli, "Shorter Discourse to Saccaka"; thirty-fifth sutta contained in the MAJJHIMANIKAYA (two separate recensions appear, but without title, in the Chinese translations of the EKOTTARAGAMA and SAMYUKTAGAMA); preached by the Buddha to the wandering ascetic Saccaka in the MahAvana forest outside the city of VesAlī (S. VAIsALĪ). Saccaka maintained that that the five aggregates (P. khandha; S. SKANDHA) of materiality (RuPA), sensations (VEDANA), perception (P. saNNA; S. saMjNA), conditioning factors (P. sankhAra; S. SAMSKARA), and consciousness (P. viNNAna; S. VIJNANA) are one's self (P. attan; S. ATMAN), and that it was this self that experienced the results of good and bad deeds (P. kamma; S. KARMAN). The Buddha refutes this view by pointing out that all of the aggregates are impermanent (P. anicca; S. ANITYA), unsatisfactory or suffering (P. dukkha; S. DUḤKHA), nonself (P. anatta; S. ANATMAN) and beyond one's control.

CulasīhanAdasutta. (C. Shizihou jing; J. Shishikukyo; K. Sajahu kyong 師子吼經). In PAli, "Shorter Discourse on the Lion's Roar"; eleventh sutta in the MAJJHIMANIKAYA (a SARVASTIVADA recension appears as the 103rd sutra in the Chinese translation of the MADHYAMAGAMA; a separate recension of unidentified affiliation appears, without title, in the Chinese translation of the EKOTTARAGAMA), preached by the Buddha to a group of monks in the JETAVANA grove in the city of SAvatthi (S. sRAVASTĪ). The Buddha explains how only in his teachings can one attain any of the four degrees of sanctity (see ARYAPUDGALA): stream-enterer, once-returner, nonreturner, and perfected ARHAT; all other teachings lack these. Also, only in his teachings are found a rejection of all notions of a perduring self (P. atta; S. ATMAN).

Cup A container, vehicle, upadhi; having in certain connections the same general sense as graal, solar boat, ark, crescent moon, etc.; so that it answers to buddhi among human principles and to mahabuddhi cosmically, as the vahana or container of atman or paramatman. It may contain wine, the symbol of spiritual life. The cup figures in the Bacchic and Orphite Mysteries, a sacred cup being handed around; this has become the chalice of the Christian Eucharist. The Grail or Graal cup is well known in European legend.

dandi ::: n. --> A boatman; an oarsman.

darsana. (P. dassana; T. mthong ba; C. jian; J. ken; K. kyon 見). In Sanskrit, lit. "seeing," viz., "vision," "insight," or "understanding." In a purely physical sense, darsana refers most basically to visual perception that occurs through the ocular sense organ. However, Buddhism also accepts a full range of sensory and extrasensory perceptions, such as those associated with meditative development (see YOGIPRATYAKsA), that also involve "vision," in the sense of directly perceiving a reality hidden from ordinary sight. Darsana may thus refer to the seeing that occurs through any of the five types of "eyes" (CAKsUS) mentioned in Buddhist literature, viz., (1) the physical eye (MAMSACAKsUS), the sense base (AYATANA) associated with visual consciousness; (2) the divine eye (DIVYACAKsUS), the vision associated with the spiritual power (ABHIJNA) of clairvoyance; (3) the wisdom eye (PRAJNACAKsUS), which is the insight that derives from cultivating mainstream Buddhist practices; (4) the dharma eye (DHARMACAKsUS), which is exclusive to the BODHISATTVAs; and (5) the buddha eye (BUDDHACAKsUS), which subsumes all the other four. When used in its denotation of "insight," darsana often appears in the compound "knowledge and vision" (JNANADARsANA), viz., the direct insight that accords with reality (YATHABHuTA) of the three marks of existence (TRILAKsAnA)-impermanence (ANITYA), suffering (DUḤKHA), and nonself/insubstantiality (ANATMAN)-and one of the qualities perfected on the path leading to the state of "worthy one" (ARHAT). Darsana is usually considered to involve awakening (BODHI) to the truth, liberation (VIMUKTI) from bondage, and purification (VIsUDDHI) of all afflictions (KLEsA). The perfection of knowledge and vision (jNAnadarsanapAramitA) is also said to be an alternate name for the perfection of wisdom (PRAJNAPARAMITA), one of the six perfections (PARAMITA) of the bodhisattva path. In the fivefold structure of the Buddhist path, the DARsANAMARGA constitutes the third path. The related term "view" (DṚstI), which derives from the same Sanskrit root √dṛs ("to see"), is sometimes employed similarly to darsana, although it also commonly conveys the more pejorative meanings of dogma, heresy, or extreme or wrong views regarding the self and the world, often as propounded by non-Buddhist philosophical schools. Darsana is also sometimes used within the Indian tradition to indicate a philosophical or religious system, a usage still current today.

Devachan[Tibetan, bde-ba-can, pronounced de-wa-chen] ::: A translation of the Sanskrit sukhavati, the "happy place"or god-land. It is the state between earth-lives into which the human entity, the human monad, enters andthere rests in bliss and repose.When the second death after that of the physical body takes place -- and there are many deaths, that is tosay many changes of the vehicles of the ego -- the higher part of the human entity withdraws into itselfall that aspires towards it, and takes that "all" with it into the devachan; and the atman, with the buddhiand with the higher part of the manas, become thereupon the spiritual monad of man. Devachan as a stateapplies not to the highest or heavenly or divine monad, but only to the middle principles of man, to thepersonal ego or the personal soul in man, overshadowed by atma-buddhi. There are many degrees indevachan: the highest, the intermediate, and the lowest. Yet devachan is not a locality, it is a state, a stateof the beings in that spiritual condition.Devachan is the fulfilling of all the unfulfilled spiritual hopes of the past incarnation, and anefflorescence of all the spiritual and intellectual yearnings of the past incarnation which in that pastincarnation have not had an opportunity for fulfillment. It is a period of unspeakable bliss and peace forthe human soul, until it has finished its rest time and stage of recuperation of its own energies.In the devachanic state, the reincarnating ego remains in the bosom of the monad (or of the monadicessence) in a state of the most perfect and utter bliss and peace, reviewing and constantly reviewing, andimproving upon in its own blissful imagination, all the unfulfilled spiritual and intellectual possibilitiesof the life just closed that its naturally creative faculties automatically suggest to the devachanic entity.Man here is no longer a quaternary of substance-principles (for the second death has taken place), but isnow reduced to the monad with the reincarnating ego sleeping in its bosom, and is therefore a spiritualtriad. (See also Death, Reincarnating Ego)

Dravya (Sanskrit) Dravya [from the verbal root dru to run, be in motion, become fluid, melt] Substance, thing, object; in philosophy, elementary substance, of which nine are mentioned in the Nyaya system: prithivi, ap, tejas, vayu, akasa, kala, dis, manas, and atman; in the Jain system there are only six: jiva, dharma, adharma, pudgala, kala, and akasa.

Dravya: Sanskrit for substance, which is the foundation of the universe and is resolved into nine Eternal Realities, viz. (1) Earth (Prthivi), (2) Water (Apas), (3) Fire (Tejas), (4) Air (Vayu), (5) Ether (Akasha), (6) Time (Kala), (7) Space (Dik), (8) Soul (Atman), (9) Mind (Manas).

Egoity I-am-I-ness, ahamkara; human egoity is dual, but egoity really should mean individuality, not personality. The characteristic or swabhava of individuality is egoity or the essential root of I-am-I-ness, while the characteristic or swabhava of the personality is egoism, the faint shadow of egoity drunken with the sense of its own exclusive importance in the world. Further, both egoity and egoism are sharply distinguished from essential selfhood; paradoxically, the stronger the idea of essential selfhood in the human being, the less is there of egoity, and the least there is of egoism, for even egoity is a reflection, albeit high, of spiritual selfhood, which recognizes its oneness with the All. Thus ego is defined as I-am-I, consciousness recognizing its own mayavi existence as a separate entity, hence often called reflected consciousness. Essential selfhood is the characteristic of atman in the human constitution; egoity arises in the conjunction of atma-buddhi with manas; whereas personality or egoism is the faint reflection of the latter working in and through the lower manas, kama, and prana.

Ego(Latin) ::: A word meaning "I." In theosophical writings the ego is that which says "I am I" -- indirect orreflected consciousness, consciousness reflected back upon itself as it were, and thus recognizing its ownmayavi existence as a "separate" entity. On this fact is based the one genuine "heresy" that occultismrecognizes: the heresy of separateness.The seat of the human ego is the intermediate duad -- manas-kama: part aspiring upwards, which is thereincarnating ego; and part attracted below, which is the ordinary or astral human ego. The consciousnessis immortal in the reincarnating ego, and temporary or mortal in the lower or astral human ego.Consider the hierarchy of the human being's constitution to grow from the immanent Self: this last is theseed of egoity on the seven (or perhaps better, six) planes of matter or manifestation. On each one ofthese seven planes (or six), the immanent Self or paramatman develops or evolves a sheath or garment,the upper ones spun of spirit, and the lower ones spun of "shadow" or matter. Now each such sheath orgarment is a "soul"; and between the self and such a soul -- any soul -- is the ego.Thus atman is the divine monad, giving birth to the divine ego, which latter evolves forth the monadicenvelope or divine soul; jivatman, the spiritual monad, has its child which is the spiritual ego, which inturn evolves forth the spiritual soul or individual; and the combination of these three considered as a unitis buddhi; bhutatman, the human ego -- the higher human soul, including the lower buddhi and highermanas; pranatman, the personal ego -- the lower human soul, or man. It includes manas, kama, andprana; and finally the beast ego -- the vital-astral soul: kama and prana.

EXISTENCE. ::: All existence in Brahman, Atman and Ishvara, three names for one unnaraeable reality which alone exists.

Father in Heaven, Father in Secret Phrases used by Jesus in the New Testament for the human divine or spiritual monad, atman or in another context atma-buddhi; and in a smaller sense Father may be applied to the higher or reincarnating ego. In the case of an individual it is his own Absolute, the crown or summit of his constitutional hierarchy, the root or seed of all that he is. In this sense likewise, one may call the Father the paramatman, the person’s spiritual self, the ray from the dhyani-buddha with which the individual is in most intimate connection. For each person the Father is his own individual Wondrous Being. Jesus bids us invoke, not an imaginary image of God, but our own spiritual self, which is in its essence one with the universal self or cosmic paramatman.

Fire-Mist In The Secret Doctrine (1:83, 86-7) used to signify the fire or living intellectual life of the one element in its second stage as Father-Mother, akasa, jivatman, divine astral light, or world-soul; or again as the first or highest stage of physical or lower astral substance, in some respects equivalent to the mahabhuta creation.

Fourfold Classification There are many different ways of dividing the constitution of the universe or of any integral entity within it, such as a human being. Several philosophical and religious systems employ a fourfold division, as is found in certain Hindu systems. Subba Row, a Vedantist as well as a theosophist, pointed out that the fourfold classification of the human principles in some Hindu systems is not only applicable to man, but likewise to the universe and solar system. The Taraka-Raja-Yoga system — perhaps the most subtlety philosophical of the Brahmanical yoga schools — divides the human constitution into three upadhis (bases) plus the atman or essential self, as follows: atman, karanopadhi, sukshmopadhi, and sthulopadhi.

From this truly sublime cosmic idea there flowed forth coordinate ideas having application to the individual human being. For the individual human triad of atma-buddhi-manas is a reflection or ray from the cosmic triad; so that what the cosmic Father is to the universe, atman is in the human triad; the cosmic Mother corresponds to buddhi; and the cosmic Son to manas. And as the humanity of an individual resides in the manas and can become spiritual and immortal, or a christos, by alliance upwards with the other two individuals of the triad, the dogma gradually became materialized to signify that a human child was born of an immaculate mother, who in her turn was immaculately conceived without sin.

Gnostic Being ::: In the supra-intellectual consciousness, dominated by the Truth or causal Idea (called in Veda Satyam, Ritam, Brihat, the True, the Right, the Vast), Atman becomes the ideal being or great Soul, vijnanamaya purusa or mahat atman.
   Ref: CWSA Vol. 17, Page: 33

Golden Thread, Golden Cord. See SUTRATMAN

Good Thing "convention" (From the 1930 Sellar and Yeatman parody "1066 And All That") Often capitalised; always pronounced as if capitalised. 1. Self-evidently wonderful to anyone in a position to notice: "The {Trailblazer}'s 19.2 K{baud} {PEP} mode with {on-the-fly} {Lempel-Ziv compression} is a Good Thing for sites relaying {netnews}". 2. Something that can't possibly have any ill side-effects and may save considerable grief later: "Removing the {self-modifying code} from that {shared library} would be a Good Thing". 3. When said of software tools or libraries, as in "{Yacc} is a Good Thing", specifically connotes that the thing has drastically reduced a programmer's work load. Opposite: {Bad Thing}, compare {big win}. [{Jargon File}] (1995-05-07)

Good Thing ::: (convention) (From the 1930 Sellar and Yeatman parody 1066 And All That) Often capitalised; always pronounced as if capitalised.1. Self-evidently wonderful to anyone in a position to notice: The Trailblazer's 19.2 Kbaud PEP mode with on-the-fly Lempel-Ziv compression is a Good Thing for sites relaying netnews.2. Something that can't possibly have any ill side-effects and may save considerable grief later: Removing the self-modifying code from that shared library would be a Good Thing.3. When said of software tools or libraries, as in Yacc is a Good Thing, specifically connotes that the thing has drastically reduced a programmer's work load.Opposite: Bad Thing, compare big win.[Jargon File] (1995-05-07)

Heredity The theosophical philosophy explains heredity as being the attraction of reimbodying monads to the respective families with which they have affinities of various kinds; and thus it is the reimbodying egos carrying such individual characteristics or attributes which perpetuate them in the family life-stream. It is the sutratman (life thread) which runs through successive generations.

Higher Ego The individuality, as contrasted with the personality; the higher ego lies in atma-buddhi-manas as the reincarnating ego, and is a reflection or minor projection of the higher self or atman. The higher ego is contrasted with the lower or personal ego which is formed from the kamic, astral, and physical imbodiments of the former.

Higher Triad In theosophical literature a distinction is often made between that part of human nature which is immortal and that which is mortal. Hence the seven principles were divided into the higher triad — comprising atman, buddhi, and manas — and lower quaternary — kama, prana, linga-sarira, and sthula-sarira. Another division is also frequently used: higher triad — atman, buddhi, and higher manas; lower quaternary — lower manas or kama-manas, prana, linga-sarira, and sthula-sarira.

Higher Triad ::: The imperishable spiritual ego considered as a unity. It is the reincarnating part of man's constitutionwhich clothes itself in each earth-life in a new personality or lower quaternary. The higher triad, speakingin the simplest fashion, is the unity of atman, buddhi, and the higher manas; and the lower quaternaryconsists of the lower manas or kama-manas, the prana or vitality, the linga-sarira or astral model-body,and the physical vehicle.Another manner of considering the human constitution in its spiritual aspects is that viewed from thestandpoint of consciousness, and in this latter manner the higher triad consists of the divine monad, thespiritual monad, and the higher human monad. The higher triad is often spoken of in a collective sense,and ignoring details of division, as simply the reincarnating monad, or more commonly the reincarnatingego, because this latter is rooted in the higher triad.Many theosophists experience quite unnecessary difficulty in understanding why the human constitutionshould be at one time divided in one way and at another time divided in another way. The difficulty liesin considering these divisions as being absolute instead of relative, in other words, as representingwatertight compartments instead of merely indefinite and convenient divisions. The simplestpsychological division is probably that which divides the septenary constitution of man in three parts: anuppermost duad which is immortal, an intermediate duad which is conditionally immortal, and a lowertriad which is unconditionally mortal. (See Fundamentals of the Esoteric Philosophy, 1st ed., pp. 167,525; 2nd rev. ed., pp. 199, 601).

hiran.yagarbha ::: "the Golden Embryo of life and form", brahman hiranyagarbha manifest in the second of the three states symbolised by the letters of AUM as "the Spirit in the inner planes"; the Self (atman) supporting the dream state (svapna) or subtle (sūks.ma) consciousness, "the Dreamself which is the continent of all subtle, subjective or supraphysical experience".Hiran Hiranyakasipu

hoveler ::: n. --> One who assists in saving life and property from a wreck; a coast boatman.

Huan (Chinese) Also hwun. Spirit; used in the I Ching, equivalent to atman.

Human Soul ::: The human soul, speaking generally, is the intermediate nature of man's constitution, and being animperfect thing it is drawn back into incarnation on earth where it learns needed lessons in this sphere ofthe universal life.Another term for the human soul is the ego -- a usage more popular than accurate, because the humanego is the soul of the human soul so to speak, the human soul being its vehicle. The ego is that whichsays in each one of us, "I am I, not you!" It is the child of the immanent Self; and through itsimprisonment in matter as a ray of the overruling immanent Self, it learns to reflect its consciousnessback upon itself, thus obtaining cognition of itself as self-conscious and hetero-conscious, i.e., knowingitself, and knowing "non-self" or other selves.Just as our higher and highest nature work through this human soul or intermediate nature of us, so doesthis last in its turn work and function through bodies or vehicles or sheaths of more or less etherealizedmatters which surround and enclose it, which are of course still lower than itself, and which thereforegive it the means of contacting our own lower and lowest planes of matter; and these lower planesprovide us with the vital-astral-physical parts of us. This human soul or intermediate nature manifeststherefore as best it can through and by the astral-physical vehicle, the latter our body of human flesh.In the theosophical classification, the human soul is divided into the higher human soul, composed of thelower buddhi and the higher manas -- and the self corresponding to it is the bhutatman, meaning the "selfof that which has been" or the reincarnating ego -- and the lower human soul, the lower manas and kama,and the self corresponding to it is pranatman or astral personal ego, which is mortal.





In a more relative sense the sutratman is the egoic pilgrim, the immortal individuality, or that thread of being which animates a person and passes through all the countless personalities which he uses during the course of his manvantara-long evolutionary progress. “In each of us that golden thread of continuous life — periodically broken into active and passive cycles of sensuous existence on Earth, and super-sensuous in Devachan — is from the beginning of our appearance upon this earth. It is the Sutratma, the luminous thread of immortal impersonal monadship, on which our earth lives or evanescent Egos are strung as so many beads . . .” (SD 2:513).

In China: the Wu Chi (Non-Being), T'ai Chi (Being), and, on occasion, Tao. In India: the Vedantic Atman (Self) and Brahman (the Real), the Buddhist Bhutatathata (indeterminate Thatness), Vignaptimatra (the One, pure, changeless, eternal consciousness grounding all appearances), and the Void of Nagarjuna.

India. Intimations of advanced theism, both in a deistic and immanentistic form, are to be found in the Rig Veda. The early Upanishads in general teach variously realistic deism, immanent theism, and, more characteristically, mystical, impersonal idealism, according to which the World Ground (brahman) is identified with the universal soul (atman) which is the inner or essential self within each individual person. The Bhagavad Gita, while mixing pantheism, immanent theism, and deism, inclines towards a personahstic idealism and a corresponding ethics of bhakti (selfless devotion). Jainism is atheistic dualism, with a personalistic recognition of the reality of souls. Many of the schools of Buddhism (see Buddhism) teach idealistic doctrines. Thus a monistic immaterialism and subjectivism (the Absolute is pure consciousness) was expounded by Maitreya, Asanga, and Vasubandhu. The Lankavatarasutra combined monistic, immaterialistic idealism with non-absolutistic nihilism. Subjectivistic, phenomenalistic idealism (the view that there is neither absolute Pure Consciousness nor substantial souls) was taught by the Buddhists Santaraksita and Kamalasila. Examples of modern Vedantic idealism are the Yogavasistha (subjective monistic idealism) and the monistic spiritualism of Gaudapada (duality and plurality are illusion). The most influential Vedantic system is the monistic spiritualism of Sankara. The Absolute is pure indeterminate Being, which can only be described as pure consciousness or bliss. For the different Vedantic doctrines see Vedanta and the references there. Vedantic idealism, whether in its monistic and impersonalistic form, or in that of a more personalistic theism, is the dominant type of metaphysics in modern India. Idealism is also pronounced in the reviving doctrines of Shivaism (which see).

Indriya (Sanskrit) Indriya Power, force, especially with reference to the faculty of sense; sense itself, including the inner or astral organ of sense; also occasionally the number five as symbolic of the five senses. The buddhi-indriyani or jnanendriyani are the five inner organs or faculties of perception: eye, ear, nose, tongue, and skin. To these are added the karmendriyani (organs of action): larynx, hand, foot, anus, and generative parts; between these ten organs and atman stands manas, which thus with the atman and the ten faculties and organs of sense, make twelve divisions of the human constitution. In Vedantic philosophy the four inner organic faculties (antar-indriyani) are manas, buddhi, ahamkara, and chitta.

Indriyatman (Sanskrit) Indriyātman [from indriya sense + ātman self] A term used by Blavatsky (SD 2:108) to represent the third stage in the descending scale of the manifestation of Brahman. It implies that the spiritual or intellectual soul through its own particular radiations is the fundamental or guiding essence bringing about the evolution of the interior senses and their corresponding physical organs, and is likewise the latent guiding intelligence and instinct behind them.

In man it is the atman when working through — as it always does during imbodiment — its veil buddhi, thus enabling the atman to send down and distribute the atmic rays throughout the other five principles of the human constitution.

Intermediate Nature In a threefold division of the human constitution, such as the Christian spirit, soul, and body, the intermediate nature would correspond to soul and would represent the intermediate duad — manas and kama. The upper duad (atman, buddhi) would correspond to spirit; and the lower triad (prana, linga-sarira, sthula-sarira) to body.

In the Brahmanical zodiac Simha is dedicated to soma, the moon. Of two synonyms for Simha — Panchasyam and Hari — the first indicates that it represents the five Brahmas or Buddhas; and the second shows it to be Narayana, the Jivatman, or Pratyagatman, which the Advaitins regard as identical in essence with paramatman, and as the son of paramatman. This is the true cosmic christos, in which the elements of the phenomenal universe have only a potential existence, being combined into a unity, or indeed into a single cosmic entity.

In the Dhammapada, one of the most respected texts of the Southern Buddhists, we read: “The self is the master of the self [atta hi attano natho], for who else could be its master?” (12:160); in the Mahaparinibbana-sutta (2:33, 35): attadipa attasarana, “be ye as those who have the self [atta] as their light [diva, also translated as island]; be ye as those who have the self [atta] as their refuge [sarana]” (cf RK Dh. 12, 45). Also we find Nagarjuna stating in his commentary on the Prajna-paramita: “Sometimes the Tathagata taught that the Atman verily exists, and yet at other times he taught that the Atman does not exist” (Chinese recension of Yuan Chung).

In the latter sense sutratman is a synonym of the reincarnating ego, manas conjoined with buddhi which absorbs the manasic recollections of all and each of our preceding lives. It is so called, because, like the pearls on a thread, so is the long series of human lives strung together on that one thread-stream of self-conscious being. The cosmic sutratman bears the same relation to the universe that ours does to the human constitution, being the cosmic hierarch of a galaxy, solar system, or planetary chain.

In the Law of Manu avyakta is used as an equivalent to paramatman (universal spirit).

In the Pythagorean system the Duad emanates from the higher and solitary Monas, which is thus the First Cause or First Logos, the Duad being the Second Cause or Logos; and from the second emanates the third stage of individuality, the Triad, Third Cause or Logos. In the human constitution the Monas signifies atman, the Duad buddhi, and the Triad signifies manas.

In the theosophical scheme, it is the sixth principle counting upwards in the human constitution: the vehicle of pure, universal spirit, hence an inseparable garment or vehicle of atman. In its essence of the highest plane of akasa or alaya, buddhi stands in the same relation to atman as, on the cosmic scale, mulaprakriti does to parabrahman.

In the Vedantic fourfold classification of the human constitution, it is the second division — the others being 1) sthula-sarira, 3) karana-sarira, and 4) atman. The sukshma-sarira “bears to the physical body the same relationship which the astral world bears to the objective plane of the solar system. It is sometimes called kama-rupa in our theosophical dissertations. This unfortunate expressive has given rise also to a misconception that the principle called kama represents this astral body itself, and is transformed into it. But it is not so. It is composed of elements of quite a different nature. Its senses are not so differentiated and localized as in the physical body, and, being composed of finer materials, its powers of action and thought are considerably greater than those found in the physical organism” (Notes on BG 30-1).

In Vedantic philosophy, the third word of the phrase sat-chit-ananda (sachchidananda): the three attributes given to atman or Brahman, or the cosmic Logos. See also CHIT; SAT.

In Vedantic philosophy, used somewhat equivalently to sutratman, atman invested with the sukshma-sarira, as well as with the other sariras flowing forth from this and permeating and infilling them all as the thread-self.

  “is an actual land or district, the seat of the greatest Brotherhood of spiritual Adepts, of great Sages and Seers, on the Earth today. It is the secret home of the Brotherhood of the theosophical Mahatmans and their Chiefs; and from Sambhala at certain times in the history of the world, or more accurately of our own Fifth Root-race, come forth the Messengers or Envoys of the Great Brotherhood has branches or Subordinate Lodges in various parts of the world, but Sambhala is the center of Chief Lodge. We may tentatively locate it . . . in a little known and remote district of the high table-lands of central Asia, more particularly in what is now called Tibet. A multitude of aeroplanes might fly over the place without ‘seeing’ it, for its frontiers are very carefully guarded and protected against invasion, and will continue to be so until the karmic destiny of our present Fifth Root-race brings about a change of location to some other spot on the Earth, which then in its turn will be as carefully guarded as Sambhala now is” (OG 152).

It is likewise to be noted that the Vedantist classification of the principles, whether of a universe or an individual, is six in number: the essential self or atman, and five kosas emanating from it; the main reason for the Taraka-Raja-Yoga fourfold division lies in the fact that the atman of a person may be used in any one of the three upadhis independently as it were of the others, without the person’s running the risk of killing himself. In this way they form a natural division of the human being.

"It is necessary to understand clearly the difference between the evolving soul (psychic being) and the pure Atman, self or spirit. The pure self is unborn, does not pass through death or birth, is independent of birth or body, mind or life or this manifested Nature.” Letters on Yoga

“It is necessary to understand clearly the difference between the evolving soul (psychic being) and the pure Atman, self or spirit. The pure self is unborn, does not pass through death or birth, is independent of birth or body, mind or life or this manifested Nature.” Letters on Yoga

It is the reproducing agent, principle, or instrument in the constitution of a being such as man, which brings about the repetitive reimbodiments that such being is impelled, and in one sense compelled, by karma to undergo. Such a reimbodiment can be of two types: if the causal instrument is on a high plane, such as buddhi-manas — the treasury of all ingathered seeds of being which will reproduce themselves in future existences as the higher parts of an individual — then in such case it is the buddhi-manas which is the karana-sarira; on the other hand, if the main causal instrument or principle bringing about such repetitive imbodiments is of a lower type, and reproduces existences for the reincarnating entity in lower vehicles, then we can say it is the kama-manas or lower manas which is the karana-sarira. Thus there are in the composite human constitution at least two such karanic or causal elements, one of a higher and one of a lower character. However, neither the karana-sarira nor the karanopadhi is, strictly speaking, the inner god of man which is the atman or fundamental self of our reimbodying monad, called the karanatman.

jiva ::: 1. Living creature. ::: 2. the spirit individualised and upholding the living being in its evolution from birth to birth (the full term is jivatman).

jiva purusa (Jiva Purusha) ::: [the jivatman as a Person (purusa)].

JIVATMAN AND THE PSYCHIC BEING. ::: Jivafman is the

jivatman ::: individual soul (jiva), "the self of the living creature"; jivatman the Self (atman) seeming "to limit its power and knowledge so as to support an individual play of transcendent and universal Nature";.. same as ks.ara purus.a.

Jivatman(Sanskrit) ::: An expressive word having much the same significance as jiva, but with emphasis laid uponthe last element of the compound, atman, "self." Jivatman is perhaps a better term for monad even thanjiva is, because it carries the clear idea of the monad in which the individual self is predominant over allother monadic attributes. One may perhaps describe it by a paraphrase as "the essential self orindividuality of the monad."Jivatman is also a term sometimes used for the universal life; but this definition, while correct in a way,is rather confusing because suggesting similarity if not identity with paramatman. Paramatman is theBrahman or universal spirit of a solar system, for instance; and paramatman is therefore the convergingpoint of a kosmic consciousness in which all the hosts of jivatmans unite as in their hierarchical head.The jivatmans of any hierarchy are like the rays from the paramatman, their divine-spiritual sun. Thejivatman, therefore, in the case of the human being, or indeed of any other evolving entity, is the spiritualmonad, or better perhaps the spiritual ego of that monad.

Jivatman (Sanskrit) Jīvātman [from jīva living being + ātman self] The human spiritual ego, which is deathless until the end of the solar mahamanvantara. Strictly, the spiritual monad whose especial seat is the buddhi principle, the seed and the fruit of manas. Its range of consciousness is the solar system.

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

Jivatman, soul, the Psychic Being ::: The soul is a spark of the Divine which is not seated above the manifested being, but comes down into the manifestation to support its evolution in the material world. It is at first an undifferentiated power of the divine consciousness, containing all possibilities, but at first unevolved possibilities, which have not yet taken form, but to which it is the function of evolution to give form. This spark is there in all living beings, from the lowest to the highest. The psychic being is formed by the soul in its evolution. It supports the mind, vital, body, grows by their experiences, carries the nature from life to life. It is the psychic or caitya purusa. The Self or Atman being free and superior to birth and death, the experience of the Jivatman and its unity with the supreme or universal Self brings the sense of liberation; but for the transformation of the life and nature the awakening of the psychic being is indispensable. The psychic being realises its oneness with the true being, the Jivatman, but it does not change into it.
   Ref: CWSA Vol. 35, Page: 148-149

jivatman ::: the individual self; central being; the atman, spirit or eternal self of the living being; the multiple Divine manifested here as the individualised self or spirit of the created being. [cf. jiva] ::: jivatma [nominative]

jivatma ::: same as jivatman. jivatma

jnana mudra. ::: the joining of the thumb and the forefinger of a raised right hand signifying the union of the Paramatman and the jivatman, hereby showing their identity

Kama (Sanskrit) Kāma [from the verbal root kam to desire] Desire; the fourth substance-principle of which the human constitution is composed: its desire principle or the driving, impelling force. Born from the interaction of atman, buddhi, and manas, kama per se is a colorless force, good or bad according to the way the mind and soul use it. It is the seat of the living electric impulses, desires, aspirations, considered in their energic aspect. When a person follows his lower impulses and centers his consciousness in the body and astral nature, he is directing that force downwards. When he aspires and opens his heart and mind to the influence of his higher manas and buddhi, he is directing that force upwards and thus progressing in evolution.

karana-purusa (Karana-purusha) ::: [causal Person]; the central being, the jivatman

Karanatman (Sanskrit) Kāraṇātman [from kāraṇa cause + ātman self] The causal self; the divine source of one’s being, from which flow forth in a descending scale in continuously less ethereal grades and qualities the various elements which form the human compound constitution. It is the causal self because from it as the primordial fountain of consciousness and being flow forth all the elements, principles, qualities, characteristics — the svabhava — of any entity undergoing its long evolutionary peregrination in the realms of the manifested universe. It is equivalent to atman, called in Hindu literature Isvara (Lord). The various monads in the human constitution — divine, spiritual, human, animal, and astral-vital — are derivatives from this fundamental or supreme atman in the constitution, its children or offspring. These various monads by their reproductive action actually are the causal principles or instruments of the various and unending series of reimbodiments that any entity during the kosmic manvantara is under karmic necessity of undergoing; and it is, therefore, these various monads in their outer or vehicular aspect which are the respective karanopadhis or karana-sarira.

Knowledge by identity ::: "The supermind knows most completely and securely not by thought but by identity, by a pure awareness of the self-truth of things in the self and by the self, atmani atmanam atmana. [S21:801-02]

Life-atom In theosophical literature, the vital ensouling power or vital entified unit in every primary or ultimate physical particle, itself a vital quasi-conscious individualized vehicle of the spiritual monad or highest consciousness-center. A life-atom is not the physical atom of science, which is but the vehicle or garment of the former, compounded of physical or physical-astral matter only. This being so, an atom decomposes when its term of expression on this plane is ended, but it reimbodies itself again, doing so by the innate force or life which its ensouling monad (life-atom) radiates. The term does not mean the ultimates or primary particles of prana (life principle or life force). Prana, itself derivative from the jiva, is as an entity quite distinct from the atoms it animates. The physical atoms belong to the lowest or grossest state of matter on our plane, while jiva essentially is an emanation or outpouring from atman or paramatman.

Life-thread. See SUTRATMAN

Lingatman: The subtle self.

Logos(Greek) ::: In old Greek philosophy the word logos was used in many ways, of which the Christians oftensadly misunderstood the profoundly mystical meaning. Logos is a word having several applications inthe esoteric philosophy, for there are different kinds or grades of logoi, some of them of divine, some ofthem of a spiritual character; some of them having a cosmic range, and others ranges much morerestricted. In fact, every individual entity, no matter what its evolutionary grade on the ladder of life, hasits own individual logos. The divine-spiritual entity behind the sun is the solar logos of our solar system.Small or great as every solar system may be, each has its own logos, the source or fountainhead of almostinnumerable logoi of less degree in that system. Every man has his own spiritual logos; every atom hasits own logos; every atom likewise has its own paramatman and mulaprakriti, for every entityeverywhere has its own highest. These things and the words which express them are obviously relative.One meaning of the Greek logos is "word" -- a phrase or symbol taken from the ancient Mysteriesmeaning the "lost word," the "lost" logos of man's heart and brain. The logos of our own planetary chain,so far as this fourth round is concerned, is the Wondrous Being or Silent Watcher.The term, therefore, is a relative and not an absolute one, and has many applications.

mahan atma ::: see under mahat atman

Mahapurusha (Sanskrit) Mahāpuruṣa [from mahā great + puruṣa man, cosmic Ideal Man] The supreme spirit of the universe; paramatman or Brahman. Also a name of Vishnu.

mahat atman ::: the Great Self, the Great Spirit. ::: mahan atma [nominative]

Mahatma(Mahatman, Sanskrit) ::: "Great soul" or "great self" is the meaning of this compound word (maha, "great";atman, "self"). The mahatmas are perfected men, relatively speaking, known in theosophical literature asteachers, elder brothers, masters, sages, seers, and by other names. They are indeed the "elder brothers"of mankind. They are men, not spirits -- men who have evolved through self-devised efforts in individualevolution, always advancing forwards and upwards until they have now attained the lofty spiritual andintellectual human supremacy that now they hold. They were not so created by any extra-cosmic Deity,but they are men who have become what they are by means of inward spiritual striving, by spiritual andintellectual yearning, by aspiration to be greater and better, nobler and higher, just as every good man inhis own way so aspires. They are farther advanced along the path of evolution than the majority of menare. They possess knowledge of nature's secret processes, and of hid mysteries, which to the average manmay seem to be little short of the marvelous -- yet, after all, this mere fact is of relatively smallimportance in comparison with the far greater and more profoundly moving aspects of their nature andlifework.Especially are they called teachers because they are occupied in the noble duty of instructing mankind, ininspiring elevating thoughts, and in instilling impulses of forgetfulness of self into the hearts of men.Also are they sometimes called the guardians, because they are, in very truth, the guardians of the raceand of the records -- natural, racial, national -- of past ages, portions of which they give out from time totime as fragments of a now long-forgotten wisdom, when the world is ready to listen to them; and theydo this in order to advance the cause of truth and of genuine civilization founded on wisdom andbrotherhood.Never -- such is the teaching -- since the human race first attained self-consciousness has this order orassociation or society or brotherhood of exalted men been without its representatives on our earth.It was the mahatmas who founded the modern Theosophical Society through their envoy or messenger,H. P. Blavatsky, in New York in 1875.

Mahatma, mahatman: (Skr. great soul) Term of respect, as applied to Gandhi, for instance. In philosophy, the super-individual or transcendental self, or the Absolute. -- K.F.L.

Manas(Sanskrit) ::: The root of this word means "to think," "to cogitate," "to reflect" -- mental activity, in short.The center of the ego-consciousness in man and in any other quasi-self-conscious entity. The thirdsubstance-principle, counting downwards, of which man's constitution is composed.Manas springs forth from buddhi (the second principle) as the fruit from the flower; but manas itself ismortal, goes to pieces at death -- insofar as its lower parts are concerned. All of it that lives after death isonly what is spiritual in it and that can be squeezed out of it, so to say -- the "aroma" of the manas;somewhat as the chemist takes from the rose the attar or essence of roses. The monad or atma-buddhithereupon takes that "all" with it into the devachan, after the second death has taken place. Atman, withbuddhi and with the higher part of manas, becomes thereupon the spiritual monad of man. Strictlyspeaking, this is the divine monad within its vehicle -- atman and buddhi -- combined with the humanego in its higher manasic element; but they are joined into one after death, and are hence spoken of as thespiritual monad.The three principles forming the upper triad exist each on its own plane in consciousness and power; andas human beings we continuously feel their influence despite the enshrouding veils of a psychical andastral-physical character. We know of each principle only what we have so far evolved forth of it. All weknow, for instance, of the third principle (counting from the top), the manas, is what we have so farassimilated of it in this fourth round. The manas will not be fully developed in us until the end of the nextround. What we now call our manas is a generalizing term for the reincarnating ego, the higher manas.

Manas-sutratman (Sanskrit) Manas-sūtrātman [from manas mind + sūtrātman thread-self] The manasic or reincarnating ego, which reincarnates in earth-life after earth-life.

Man as well as nature is called saptaparna (seven-leaved plant), symbolized by the triangle above the square. While the senary was applied to man in all ranges from the physical to the spiritual, when completed by the atman, thus making the septenary, the latter signified the entire range of the constitution, whether of man or nature, crowned by the immortal spirit.

Manomaya-kosa (Sanskrit) Manomaya-kośa [from manas mind + maya built of, formed of from the verbal root mā to measure, form, with the idea of illusory manifestation + kosa sheath] The sheath formed of mind, the human soul; according to the Vedantic classification of the human principles, the third of the pancha-kosa (five sheaths) which enclose the divine monad or atman. Manomaya-kosa corresponds with the lower manas combined with kama, and therefore has a closer affinity with the fourth principle, kama, than with the sixth or buddhi.

Maya: A Sanskrit term, approximately meaning illusion. In Hinduism and other occult and esoteric philosophies, the cosmic force which produces the phenomena of material existence and permits them to be perceived. All that is finite and subject to change and decay, all that is not eternal and unchangeable, is considered as maya. There is but one reality, Brahman-atman, the Universal Spirit.

Microcosmically the Three Ancient Grand Masters represent the highest triad of man’s composite sevenfold nature: atman, the inner divinity; buddhi, spiritual soul, the principle of spiritual intelligence and understanding and of spiritual will; and manas, the mind which is the artificer or builder. More generally they represent threefold human nature: spirit, soul, and body, for the Temple of Man is built by each one from within himself by the unfolding of his inner faculties and powers. This trinity of man whether as highest triad or as spirit, soul, and body, being the key to the “lock of Magic,” the trinity of nature.

Mind The ancient wisdom taught that mind is one of the functions or innate attributes of the fundamental selfhood or consciousness of the monadic entity. There is the fundamental self, known from time immemorial as the atman, which in its self-unfolding or emanational activities produces the various attributes of itself, among which three almost indistinguishable attributes are what we call mind, intellect, and consciousness. When manifestation is ended, these various qualities are rolled back into themselves and gathered up into the fundamental monadic self, upon which the monad begins its periodic enjoyment — to use the Eastern term — of its own selfhood, unadulterate, noumenal, and unitary. Thus, in its widest sense, mind is an attribute of the spirit side of being, as contrasted with the matter side, which latter nevertheless is intrinsically unevolved or latent mind; hence we speak of cosmic mind, of which there are innumerable limited aspects in the manifested worlds.

Monad ::: A spiritual entity which to us humans is indivisible; it is a divine-spiritual life-atom, but indivisiblebecause its essential characteristic, as we humans conceive it, is homogeneity; while that of the physicalatom, above which our consciousness soars, is divisible, is a composite heterogeneous particle.Monads are eternal, unitary, individual life-centers, conscious-ness-centers, deathless during any solarmanvantara, therefore ageless, unborn, undying. Consequently, each one such -- and their number isinfinite -- is the center of the All, for the divine or the All is THAT which has its center everywhere, andits circumference or limiting boundary nowhere.Monads are spiritual-substantial entities, self-motivated, self-impelled, self-conscious, in infinitelyvarying degrees, the ultimate elements of the universe. These monads engender other monads as one seedwill produce multitudes of other seeds; so up from each such monad springs a host of living entities inthe course of illimitable time, each such monad being the fountainhead or parent, in which all others areinvolved, and from which they spring.Every monad is a seed, wherein the sum total of powers appertaining to its divine origin are latent, that isto say unmanifested; and evolution consists in the growth and development of all these seeds or childrenmonads, whereby the universal life expresses itself in innumerable beings.As the monad descends into matter, or rather as its ray -- one of other innumerable rays proceeding fromit -- is propelled into matter, it secretes from itself and then excretes on each one of the seven planesthrough which it passes, its various vehicles, all overshadowed by the self, the same self in you and inme, in plants and in animals, in fact in all that is and belongs to that hierarchy. This is the one self, thesupreme self or paramatman of the hierarchy. It illumines and follows each individual monad and all thelatter's hosts of rays -- or children monads. Each such monad is a spiritual seed from the previousmanvantara, which manifests as a monad in this manvantara; and this monad through its rays throws outfrom itself by secretion and then excretion all its vehicles. These vehicles are, first, the spiritual ego, thereflection or copy in miniature of the monad itself, but individualized through the manvantaric evolution,"bearing" or "carrying" as a vehicle the monadic ray. The latter cannot directly contact the lower planes,because it is of the monadic essence itself, the latter a still higher ray of the infinite Boundless composedof infinite multiplicity in unity. (See also Individuality)

Motion The essential characteristic of abstract motion, whether in space, time, or consciousness, commonly manifesting as change. Absolute abstract motion is one of two aspects under which is symbolized Be-ness, the other being abstract space, yet these are and must be one in essence; it is also called the Great Breath. On the planes of manifestation, motion prevails as the positive pole, equivalent to jivatman, spirit, etc., according to which plane is meant. Consciousness and thought are manifestations of motion in the guise of active intelligence, and are necessarily connected with their appropriate forms of prakriti or mulaprakriti. The beginning of differentiation is spoken of as the beginning of change. Life manifests as motion, and its passing from plane to plane produces what is called birth and death. Absolute motion and what humans call absolute rest — really but another form of incessant motion — converge into one. The tendency of cosmic motion is ever toward the spiral; in kinematics, simple harmonic motion generates ellipses, of which the straight line and the circle are limiting cases.

muktatma ::: [the liberated soul (atman)].

nadī vaitaranī. (T. chu bo rab med; C. liehe zeng; J. retsugazo; K. yorhajŭng 烈河增). In Sanskrit, "river difficult to ford," the fourth of the four types of "neighboring hells" (PRATYEKANARAKA) located at the four sides of the eight hot hells (cf. NĀRAKA). This hell is a river of boiling water, which the hell denizens are forced to swim across. The river is an example of the common Buddhist practice of appropriating elements of Hindu cosmology. In Hinduism, this river is important in funerary rites, when a gift of a cow is to be given to a brāhmana in order for the deceased to be ferried across the river to the realm of YAMA. The boatman asks the deceased if the gift of a cow has been given. If so, they are allowed to board; if not, they must swim across the horrific waters. In the Mahābhārata, the Pāndavas must cross the river en route to heaven. In Buddhist cosmology, it becomes just one of the "neighboring hells," which all denizens of hell must swim across as they exit the hot hells.

natmanam avasadayet ::: [one should not cast down and depress the self]. [Gita 6.5]

nayam atma balahinena labhyah ::: this spirit [atman] is not to be won by the weak. [Mund. 3.2.4]

Neshamah (Hebrew) Nĕshāmāh [from nāsham to breathe] Used in the Qabbalah as an equivalent for the highest principle of the human constitution — not so much the purely abstract atman, as the highest duad atma-buddhi — rendered spirit or sometimes spiritual soul. Often mistaken as meaning the vital principle in the human body, which is properly rendered by the Hebrew hai. The mistake arose because the neshamah is spoken of as the breath of God, hence it is properly called the divine afflatus.

Nivrittirupa: Of the very form of renunciation and de tachment; Atman or Brahman.

Nous(Greek) ::: This is a term frequently used by Plato for what in modern theosophical literature is usuallycalled the higher manas or higher mind or spiritual soul, the union and characteristics of thebuddhi-manas in man overshadowed by the atman. The distinction to be drawn between the nous on theone hand, and the animal soul or psyche and its workings on the other hand, is very sharp, and the twomust not be confused. In occultism the kosmic nous is the third Logos, and in the case of man's ownconstitution, or in human pneumatology, the nous is the buddhi-manas or higher manas or spiritualmonad.

One may say that these are projections of the Jivatman put there to uphold Prakriti on the various levels of the being. The Upa- nishad speaks also of a Supramental and a Bliss Purusha, and if the Supramental and the Bliss Nature were organised in the evolution on earth, we could become aware of them upholding the movements here.

Padartha (Sanskrit) Padārtha [from pada step, stride, foot + artha relating to a thing or object; purpose or object, motive or reason] The meaning of a word; also that which corresponds to the meaning of a word, hence a material object and even a man, a person. In philosophy and logic, used as a category or predicament, the Vaiseshika school and the Vedantins enumerating seven, while the Sankhyas enumerate 25. Blavatsky compares the seven padarthas of the Vaiseshikas to the seven attributes of the seven principles as follows: dravya to sthula-sarira; guna to jiva; karma to linga-sarira; samanya to kama; visesha to manas; samavaya to buddhi; abhava to atman (BCW 4:580).

Panchakosa (Sanskrit) Pañcakośa [from pañca five + kośa sheath] Five sheaths; according to the Vedantic classification of human principles there are five sheaths which enclose the divine monad or atman, which makes the sixth. The highest is the anandamaya-kosa, closely corresponding to the spiritual soul or buddhi; second is the vijnanamaya-kosa, the higher manas; third, the manomaya-kosa, lower manas with kama, making the human soul; fourth, the pranamaya-kosa, the vital-astral soul or prana and linga-sarira; and fifth, the annamaya-kosa, the physical body or sthula-sarira.

Paraaatman: A Sanskrit term for the Supreme or Universal Spirit.

“Parabrahmam is an unconditioned and absolute reality, and Mulaprakriti is a sort of veil thrown over it. Parabrahmam by itself cannot be seen as it is. It is seen by the Logos with a veil thrown over it, and that veil is the mighty expanse of cosmic matter. It is the basis of material manifestations in the cosmos” (Notes on BG 21). Parabrahman has the same relation to the Logos as our atman does to our karana-sarira; and parabrahman is the very foundation of the highest self.

Parabrahman(Sanskrit) ::: Para is a word meaning "beyond." Brahman (neuter) is sometimes used as the universal self orspirit; also called paramatman. Beyond Brahman is the para-Brahman. Note the deep philosophicalmeaning of this -- there is no attempt here to limit the illimitable, the ineffable, by adjectives. In theSanskrit Vedas and in the works deriving therefrom and belonging to the Vedic literary cycle, this"beyond" is called tat, "THAT," as this world of manifestations is called idam, "This."Parabrahman is intimately connected with mulaprakriti. Their interaction and intermingling cause thefirst nebulous thrilling, if the words will pass, of the universal life when spiritual desire first arose in it inthe beginnings of things. Parabrahman, therefore, literally means "beyond Brahman"; and strictlyspeaking it is Brahman to which the Occidental term Absolute should be applied. Parabrahman is noentity, is no individual or individualized being. It is a convenient technical word with conveniently vaguephilosophical significancy, implying whatever is beyond the Absolute or Brahman of any hierarchy. Justas Brahman is the summit of a kosmic hierarchy, so, following the same line of thought, the parabrahmanis "whatever is beyond Brahman."

Paramatman (Sanskrit) Paramātman [from parama highest + ātman self] Supreme self; the self which is higher than the self of the human ego. In the human constitution, the paramatman is the three highest principles, with special emphasis on the atman; hence this arupa triad is collectively called the paramatman, the summit or flower of the hierarchy that is man. It is likewise the root-base or source of the atman of the arupa triad. Thus paramatman is that which is beyond or above even the atman (highest self) of any hierarchy, the First or Unmanifest Logos of the universe.

Paramatman(Sanskrit) ::: The "primordial self" or the "self beyond," the permanent SELF, the Brahman or universalspirit-soul. A compound term meaning the highest or universal atman. Parama, "primordial," "supreme,"etc.; the root of atman is hardly known -- its origin is uncertain, but the general meaning is that of "self."Paramatman consequently means the "supreme self," or the summit or flower of a hierarchy, theroot-base or source of that kosmic self.Selflessness is the attribute of the paramatman, the universal self, where all personality vanishes.The universal self is the heart of the universe, for these two phrases are but two manners of expressingthe same thing; it is the source of our being; it is also the goal whither we are all marching, we and thehierarchies above us as well as the hierarchies and the entities which compose them inferior to us. Allcome from the same ineffable source, the heart of Being, the universal self, pass at one period of theirevolutionary journey through the stage of humanity, gaining thereby self-consciousness or the ego-self,the "I am I," and they find it, as they advance along this evolutionary path, expanding gradually intouniversal consciousness -- an expansion which never has an end, because the universal consciousness isendless, limitless, boundless.The paramatman is spiritually practically identical with what the theosophist has in mind when he speaksof the Absolute; and consequently paramatman, though possessing a wide range of meanings, is virtuallyidentical with Brahman. Of course when the human mind or consciousness ascends in meditation up therungs of the endless ladder of life and realizes that the paramatman of one hierarchy or kosmos is but oneof a multitude of other paramatmans of other kosmic hierarchies, the realization comes that even thevague term parabrahman may at certain moments of philosophical introspection be found to be thefrontierless paramatman of boundless space; but in this last usage of paramatman the word obviouslybecomes a sheer generalizing expression for boundless life, boundless consciousness, boundlesssubstance. This last use of the word, while correct enough, is hardly to be recommended because apt tointroduce confusion, especially in Occidental minds with our extraordinary tendency to takegeneralizations for concrete realities.

paramatman ::: the supreme Self (atman), the "supreme unmanifest paramatman supracosmic Being" as the world"s "invisible spiritual foundation and the hidden spiritual cause of the becoming of all existences".

paramatman ::: the supreme Self or Spirit, the Absolute. ::: paramatma [nominative]

PARAMATMAN. ::: The supreme Sell ; the Absolute ; the supreme Divine Being.

paratman ::: see paramatman

paratman ::: the supreme Self, same as paramatman. paratman

Permanent Self Used by Blavatsky (Key, sec 8) for the incarnating ego, as contrasted with the earth vehicle, the personal self or ego; not to be confused with its own divine-spiritual monadic source or focus, the higher self (atman), the essential and eternally perduring divine selfhood per se.

Prajna: A Sanskrit term denoting realization, insight into the true and abiding nature of the self, atman, purusha, etc.

Prajna: (Skr.) Realization, insight into the true and abiding nature of the self, atman, purusa, etc. -- K.F.L.

Pranamaya-kosa (Sanskrit) Prāṇamaya-kośa [from prāṇa life, breath + maya built of, formed of from the verbal root mā to measure, form, with a consequent idea of illusion + kośa sheath] The sheath formed of life or breath, the vital-astral soul. According to the Vedantic classification of the human constitution, the fourth of the panchakosa (five sheaths) which enclose the atman or divine monad. It corresponds to prana and linga-sarira in the sevenfold human division.

Pranamaya Purusha ::: In the vital or nervous consciousness Atman becomes the vital or dynamic being, pranamaya purusa.
   Ref: CWSA Vol. 17, Page: 33

Pranatma(n) (Sanskrit) Prāṇātman [from prāṇa life vital essence + ātman self] The vital spiritual field which unites the totality of the subtle bodies of man into a unity — hence in one sense equivalent to sutratman, although sutratman usually imbodies a higher conception than does pranatman.

Pratyagatman (Sanskrit) Pratyagātman [from pratyak interior, inner + ātman self] Jivatman or the spiritual monad; sometimes equivalent to the Logos.

pratyagatman. ::: the Self, whose existence is directly experienced only by turning one's vision inward; the indwelling Self

Primordial Thread-Self Sutratman

Principles of Man ::: The seven principles of man are a likeness or rather copy of the seven cosmic principles. They areactually the offspring or reflection of the seven cosmic principles, limited in their action in us by theworkings of the law of karma, but running in their origin back into THAT which is beyond: into THATwhich is the essence of the universe or the universal -- above, beyond, within, to the unmanifest, to theunmanifestable, to that first principle which H. P. Blavatsky enunciates as the leading thought of thewisdom-philosophy of The Secret Doctrine.These principles of man are reckoned as seven in the philosophy by which the human spiritual andpsychical economy has been publicly explained to us in the present age. In other ages these principles orparts of man were differently reckoned -- the Christian reckoned them as body, soul, and spirit,generalizing the seven under these three heads.Some of the Indian thinkers divided man into a basic fourfold entity, others into a fivefold. The Jewishphilosophy, as found in the Qabbalah which is the esoteric tradition of the Jews, teaches that man isdivided into four parts: neshamah, ruah, nefesh, and guf.Theosophists for convenience often employ in their current literature a manner of viewing man'scomposite constitution which is the dividing of his nature into a trichotomy, meaning a division intothree, being spirit, soul, and body, which in this respect is identical with the generalized Christianizedtheosophical division. Following this trichotomy, man's three parts, therefore, are: first and highest, thedivine spirit or the divine monad of him, which is rooted in the universe, which spirit is linked with theAll, being in a highly mystical sense a ray of the All; second, the intermediate part, or the spiritualmonad, which in its higher and lower aspects is the spiritual and human souls; then, third, the lowest partof man's composite constitution, the vital-astral-physical part of him, which is composed of material orquasi-material life-atoms. (See also Atman, Buddhi, Manas, Kama, Prana, Linga-sarira, Sthula-sarira)

Protologos (Greek) First Logos; the archetypal cosmic man or synthesis of the ten Sephiroth in the Qabbalah; the prajapatis in India, etc. Used either collectively, as Brahman for instance; or distributively, protologoi, as his seven or ten sons. Equated with Vishnu, Purvaja, Atman, etc.

purusa antaratman (Purusha Antaratman) ::: [the purusa as the inner self or soul].

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

Purushas, Three ::: Atman represents itself to the consciousness of the creature in three states, dependent on the relations between Purusha and Prakriti, the Soul and Nature. These three states are Akshara, unmoving or immutable; Kshara, moving or mutable; and Para or Uttama, Supreme or Highest.
   Ref: CWSA Vol. 17, Page: 32

Round, Seventh The final manifested round in the evolutionary life cycle of the life-waves coursing around a planetary chain. While little can be said regarding the condition of mankind in the seventh round, humans of the seventh round will have successfully become one with their sixth principle (buddhi); and as the seventh principle (atman) will be predominant in the seventh round, life on earth should then be glorious beyond present understanding. Only in the seventh root-race and in the seventh round will human beings truly and finally have become fully evolved septenary beings: then will they have attained the evolutionary status of dhyani-chohanship.

sad-atman ::: [the Self (atman) as pure Existence].

samadhi (sadarsha samadhi) ::: samadhi with inner vision on the plane of vijñana. sad atman

Samsara: (Skr.) "Going about", the passage of the soul in the cycle of births and deaths, the round of existence, transmigration, a universally accepted dogma in India, early justified philosophically on the basis of karma (q.v.). and the nature of atman (q.v.), but its modus operandi variously explained. It is the object of practically every Indian philosophy to find a way to escape from samsara and attain moksa (q.v.). -- K.F.L.

Sanjna is the sakti of Surya, just as a human spiritual consciousness or buddhi is the sakti of atman, at once its vehicle, its manifestation, and itself in action. This is the reason the sun is considered the patron, parent, and governor of all the manasaputras, and therefore in a generalized sense the source of mind — sanjna, spiritual intellect or consciousness.

Saratman (Sanskrit) Sarvātman [from sarva all + ātman self] The all-self; in the Vedas, the all-pervading spirit of the universe.

sarvani bhutani atmaiva abhut ::: the Self-Being [atman] became all Becomings. [Isa 7]

Sat-cit-ananda, saccidananda: (Skr.) "Being-awareness-bliss", a Vedantic (s.v.) definition of the highest, all-inclusive reality, also of the atman (q.v.) insofar as it has attained its full realization. -- K.F.L.

Sayana or Sayanacharya (Sanskrit) Sāyaṇa, Sāyaṇācārya The celebrated commentator on the Rig-Veda, who flourished under Vira-bukka I of Vijaya-nagara (1350-79). Some of his works were written in conjunction with his brother Madhava, who was the prime minister of Vira-bukka, also known as Madhavacharya, a celebrated teacher and scholar. Madhavacharya brought into clearer focus the Dvaita-Vedanta (dualistic Vedanta), according to which Brahma and the human soul, although intimately connected, are distinct. This teaching is in direct contradistinction with that of Sankaracharya, the greatest historic exponent of the Advaita-Vedanta (nondualistic Vedanta), according to the teaching of which, spirit and matter, Brahman-atman (divinity) and the human spirit, are one in essence.

Second Death Adopted from its use by the ancients, such as the Greeks and Romans who wrote and taught of the second death even publicly (cf Key 98-9). When a person dies the three lower of his seven principles (sthula-sarira, linga-sarira, prana) are immediately cast off, and the four higher principles (kama, manas, buddhi, atman) enter kama-loka, there to await the second death. The length of time that this fourfold entity remains in kama-loka is determined by the general characteristics of the life just ended on earth: if there has been during life but small attachment in the intermediate nature (kama-manas) to things of earth, there will perforce by little or nothing to hold the entity in kama-loka, which it will traverse relatively rapidly; and the preparation for the entry into the next state of consciousness or devachan proceeds normally and smoothly.

(see also atman)

Self and soul ::: The true being may be realised in one or both of two aspects — the Self or Atman and the soul or antaratman, psychic being or caitya puruya. The difference is that one is felt as universal, the other as individual supporting the mind, life and body.

Self (Atman), yet all things are forms assumed by the Self.

Selflessness The attribute of the atman, the essential self or selfhood; on the upward arc of evolution we strive to wean our lower or personal self from attachments to objects of personal desire and to achieve the universality of feeling which pertains to this divine essence (atman). Without the altruistic intuition, no society, whether of animals or humans, could hold together. Instead of regarding selflessness as a lofty and difficult goal to be attained by climbing, we can regard it as an original “home” from which we have wandered.

Self ::: Man is a sheaf or bundle of forces or energies and material elements combined; and the powercontrolling all and holding them together, making out of the composite aggregate a unity, is whattheosophists call the Self -- not the mere ego, but the Self, a purely spiritual unit, in its essence divine,which is the same in every man and woman on earth, the same in every entity everywhere in all theboundless fields of limitless space, as we understand space. If one closely examine his ownconsciousness, he will very soon know that this is the pure consciousness expressed in the words, "I am"-- and this is the Self; whereas the ego is the cognition of the "I am I."Consider the hierarchy of the human being growing from the Self as its seed -- ten stages: three on thearupa or immaterial plane; and seven (or perhaps better, six) on the planes of matter or manifestation. Oneach one of these seven planes (or six planes), the Self or paramatman develops a sheath or garment, theupper ones spun of spirit, or light if you will, and the lower ones spun of shadow or matter; and eachsuch sheath or garment is a soul; and between the Self and a soul -- any soul -- is an ego.

Self Theosophical literature distinguishes between self and ego: self is a purely spiritual unit, divine in essence, the same in every being, expressed as “I am”; egos are many, different in different beings, and expressed as “I am I.” Egos are indirect or reflected consciousnesses, seeing themselves as apart from other egos, each having its own individualized characteristics. But the self or atman is the purest and strongest intuition of being as a universal principle and as the summit of the hierarchy called man. It is pure consciousness, the essential principle which gives to every person knowledge of selfhood. As it has no egoic consciousness, it seems to our reason to be unconsciousness. To become self-conscious, a vehicle is needed, so that the self may see itself reflected as in a mirror.

Self (the) ::: the Atman, the universal Spirit, the self-existent Being, the conscious essential Existence, one in all. The Self is being, not a being; it is the original and essential nature of our existence.

Seventh Principle Generically, the highest member of a septenary hierarchy, the crown from which emanate six rays. Among the seven sacred planets it is that one which, exoterically at least, was called the sun. In man it is the atman. It is likewise called the root of every atom, whether life-atom or chemical atom. This septenate is represented on lower planes of manifestation by an ogdoad, and correspondentially there are anthropomorphized religious doctrines where the seventh principle is no longer the crown but merely one of a group of eight (SD 2:358), although almost always occupying the position of first importance.

Sheath Used as a translation of the Sanskrit kosa in the Vedantic enumeration of the human principles or five sheaths of atman. After atman (the essential self) comes anandamaya-kosa, corresponding to buddhi; vijnanamaya-kosa (buddhi-manas); manomaya-kosa (kama-manas); pranamaya-kosa (prana and linga-sarira); and annamaya-kosa (sthula-sarira). This system expresses the idea that a human being is not a string or group of separate principles, but one self manifesting in and through a succession of veils or vehicles.

Simha (Sanskrit) Siṃha Lion; the fifth zodiacal sign, Leo, said by some mystics to represent the jivatman or spiritual ego, corresponding to the immanent christos.

&

Spark A scintilla or atom of fire. Fire in its septenary or denary forms exists on all planes, so that we hear of sparks in various senses. Atman is the homogeneous divine spark which radiates in millions of rays, in their aggregate producing the primeval seven. The same idea in more mechanical form is found in Lucretius, who says that all fires come from the one scintilla. Sparks may be worlds, monads, or even atoms, though the word usually means the jiva within the atom. The divine spark hangs from the flame by the finest thread of fohat and journeys through the seven worlds of maya, passing upwards in its evolutionary course through the animate kingdoms. In man it is the monad in conjunction with the aroma of manas, and is called a jiva; it is that which remains from each personality and hangs by a thread from atman. The personalities are like the sparks that dance on moonlit waves — fleeting reflections of their spiritual prototype.

Spirit-soul Atma-buddhi, the spiritual monad, the monadic essence. Buddhi could have no existence if divorced from atman, its origin as well as its inner vivifying principle; and atman without buddhi would be unmanifest on all planes lower than itself. Spirit-soul is therefore the highest manifested entity in kosmos, otherwise called mahabuddhi, and the spiritual monad in man is a direct derivative therefrom.

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

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

Spiritual Ego The spiritual monad, the first vehicle of the atman, divine ego, or jivatman. It expresses itself through the spiritual soul or buddhis. Also called the spirit-man.

Spiritual Monad The second monadic center in the descending scale of intimately related human monadic centers; in the septenary constitution, atma-buddhi-manas, with an emphasis on the buddhi-manas, atman being the divine monad. It is man’s individual monad, the spiritual center of his own stream of consciousness, in the heart of which abides his inner god or “Father in heaven.”

Spiritual Principles Atma and buddhi are the two essentially spiritual principles in man; and manas is to be classed as a spiritual principle when it is the vehicle for atma-buddhi, although manas itself is monadic in essence, and therefore at its heart — but not in its present manifested condition or evolutionary state — is as spiritual as the two former. There is an atman and a buddhi of the manas itself, and belonging to the manasic principle itself; and it is precisely this svabhavic atma-buddhi in the manas which allows the atman and buddhi principles to coalesce with the manas and use it.

Spiritual Soul ::: The spiritual soul is the vehicle of the individual monad, the jivatman or spiritual ego; in the case ofman's principles it is essentially of the nature of atma-buddhi. This spiritual ego is the center or seed orroot of the reincarnating ego. It is that portion of our spiritual constitution which is deathless as anindividualized entity -- deathless until the end of the maha-manvantara of the cosmic solar system.The spiritual soul and the divine soul, or atman, combined, are the inner god -- the inner buddha, theinner christ.

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

Sthiratman (Sanskrit) Sthirātman [from sthira firm, constant + ātman self] Constant, eternal; applied to the spiritual self of the universe, of which the soul of the universe is the vehicle.

Subtle Bodies In Vedantic philosophy, the five kosas or sheaths, whether of the cosmos, man, or any other being, through which the atman as sutratman (thread-self) passes. In a more restricted and biological sense, the chhayas (shadows) or astral bodies emanated by original humanity to become the vehicles of the future humanities. Those who projected or emanated these chhayas or subtle bodies were the pitris (fathers, progenitors).

Sun The central focus of radiating energy, physical and spiritual, of any solar system. In our solar system the sun is one of several suns subordinate to the more central sun of the universal solar system. In the solar cosmos as a whole it is the Logos, the head of the septenary hierarchy of creative forces, corresponding to the Christos, Abraxas, Mithras, Dionysos, etc., in man. Its names among the many peoples of the earth are countless: Osiris, Ormazd, Apollo, Phoebus, Ammon-Ra, Helios, Surya, etc. Symbolized by the circle with a central point, it is for its own system the All-Father. Sun worship, in the occult sense, was once the universal foundation of religion, but it has mostly given place to what is really lunar worship. The sun is often found contrasted with the moon as spiritual is with material; and solar magic means white magic as contrasted with the dark lunar magic. Thus we find deities classed as solar and lunar, or particular deities have both a solar and a lunar aspect. As Father and Son he is seen in Osiris and Horus, atman and buddhi-manas, God and Christos.

Supreme Self Paramatman, the summit or hierarch of a cosmic hierarchy. To speak of one ultimate supreme self as infinite and eternal is a logical contradiction, although such paramatmans are virtually infinitely numerous in the frontierless ranges of the Boundless, parabrahman (beyond Brahman), or ’eyn soph (without bounds or limits).

Surya-mandala (Sanskrit) Sūrya-maṇḍala Orb or globe of the sun; the sun’s circle, all included within the frontiers of the sun’s power or range of action, and hence both astronomically and mystically the solar kingdom or solar system. This kingdom is not merely the visible matter, but the entire Brahmanda (solar egg of Brahma) and therefore the solar system in its septenary range from paramatman to sthula-sarira.

Sutratman(Sanskrit) ::: A compound word meaning "thread-self," the golden thread of individuality -- the stream ofself-consciousness -- on which all the substance-principles of man's constitution are strung, so to say, likepearls on a golden chain. The sutratman is the stream of consciousness-life running through all thevarious substance-principles of the constitution of the human entity -- or indeed of any other entity. Eachsuch pearl on the golden chain is one of the countless personalities which man uses during the course ofhis manvantara-long evolutionary progress. The sutratman, therefore, may be briefly said to be theimmortal or spiritual monadic ego, the individuality which incarnates in life after life, and therefore isrightly called the thread-self or fundamental self.It is this sutratman, this thread-self, this consciousness-stream, or rather stream of consciousness-life,which is the fundamental and individual selfhood of every entity, and which, reflected in and through theseveral intermediate vehicles or veils or sheaths or garments of the invisible constitution of man, or ofany other being in which a monad enshrouds itself, produces the egoic centers of self-consciousexistence. The sutratman, therefore, is rooted in the monad, the monadic essence.

Sutratman (Sanskrit) Sūtrātman [from sūtra thread + ātman self] The thread-self; the golden thread of self-conscious individuality, the stream of egoic self-consciousness, on which all the substance-principles are strung like pearls on a golden chain. It is this sutratman, or stream of egoic consciousness-life, “which is the fundamental Selfhood in all beings, and which, reflected in and through the several intermediate vehicles or veils or sheaths or garments of the invisible constitution of man, or of any other being in which the Monad enshrouds itself, produces the egoic centers of self-conscious existence.

Tadaikya (Sanskrit) Tadaikya [from tat that, the Boundless + aikya oneness, harmony, identity from eka one] Oneness or unity with the Boundless or parabrahman, the frontierless, unknowable kosmic essence, which is never limited by any name but is commonly called tat (That). In the relations of the human being with the kosmic spirit, tadaikya signifies the reentrance of the higher human ego into its supernal source, atman, which in Buddhist philosophy is called assuming the dharmakaya, the equivalent of entering nirvana.

tadbuddhayas tadatmanah ::: one in thought and self with That. [Gita 5.17]

Tat tvam asi: (Skr.) "That art thou", the sum and substance of the instruction which Svetaketu received from his father Uddalaka Aruni, according to the Chandogya Upanishad. It hints the identity of the self, atman, with the essence of the world as the real, satya. -- K.F.L.

Tehmi: “This is a reference to the story of Hercules who married Deianeira, the daughter of King Oeneus. One day he and his wife had to cross a stream swollen by rains. As his wife could not swim Hercules asked the centaur boatman to ferry her across. Midway across the centaur began to molest Deianeira. Hercules then shot him with a poison arrow that had been dipped in the Hydra’s blood. As the centaur was dying he told the naïve Deianeira to dip a shirt in his blood and whenever she felt Hercules was betraying her to send him the shirt and he would remain faithful to her. Long afterward Hercules went on a journey and Deianeira suspected him of being unfaithful and sent him the blood-glued shirt. Hercules put on the shirt which burned his flesh to the bone, killing him.”**

The analogy may also be applied to the seven principles composing the human being. Atman is the first principle to be unrolled, the other six principles (buddhi, manas, kama, prana, linga-sarira, and sthula-sarira) remaining infolded or involved. The surplus of life of the human constitution then unrolls another principle to manifest buddhi, the other five still being infolded, and so the process continues until all seven principles are unrolled or emanated.

The Archetypal Man of the Qabbalah is the host of the higher dhyani-chohans collectively called ’Adam Qadmon or the upper triad of the ten Sephiroth, also svabhavat or the fourfold anima mundi, whence proceed the creative, formative, and material worlds. The archetypal world has three planes, corresponding to the First, Second, and Third Logoi, and to parabrahman with mulaprakriti or to Brahman with pradhana. In the human hierarchy, this is paramatman (the supreme self) from which fall the armies of rays which permeate every atom on every plane, constituting the unity in the divine selfhood which is the essence of all. In contrast with the septenary hierarchy below, this upper triad is called arupa (formless).

The consciousness expressed into the phrase I-am is also, when compared with the cosmic self, the limited and therefore imperfect demiurgic state, the Demiurge being the production of that cosmic self. Hence, not only the I-am-I, but likewise the I-am, are withdrawn and become latent during pralaya in paramatman or the inexpressible divine. See also EGO; SELF

“The human constitution is a composite or compound, and may be figurated . . . as a stream of consciousness flowing forth from the deathless Center or Spiritual Monad, which last is at once the immortal Root of the human being and his Essential Self” (ET 384 3rd & rev ed). It corresponds to the spiritual self or jivatman.

  “The human Ego is neither Atman nor Buddhi, but the higher Manas: the intellectual fruition and the efflorescence of the intellectual self-conscious Egotism — in the higher spiritual sense. The ancient works refer to it as Karana Sarira on the plane of Sutratma, which is the golden thread on which, like beads, the various personalities of this higher Ego are strung” (SD 2:79).

The Jiva is realised as the individual Self, Atman, the central being above the Nature, calm, untouched by the movements of

"The Jivatman is for me the Unborn who presides over the individual being and its developments, associated with it but above it and them and who by the very nature of his existence knows himself as universal and transcendent no less than individual and feels the Divine to be his origin, the truth of his being, the master of his nature, the very stuff of his existence.” Letters on Yoga

“The Jivatman is for me the Unborn who presides over the individual being and its developments, associated with it but above it and them and who by the very nature of his existence knows himself as universal and transcendent no less than individual and feels the Divine to be his origin, the truth of his being, the master of his nature, the very stuff of his existence.” Letters on Yoga

The monad of a human being enters into manifested life through a solar laya-center which is the atman or universal spirit. Likewise the atmic plane of any being contains such a laya-center through which pour the forces from above.

The Nyaya school draws a clear distinction between matter and spirit, and has developed a careful and ingenious system of psychology. It distinguishes between the jivatmans, which are virtually infinitely numerous and eternal, and paramatman, which is one only, the kosmic hierarch, and therefore the seat of eternal wisdom and, so far as its own hierarchy goes, the Isvara (lord) of all things therein. The Nyaya is said to have been founded by the sage Gautama or Gotama.

The psychic being realises its oneness with the true being, the Jivatman, but it docs not change into it.

The psychic has indeed the quality of peace— -but that is not its main character as it is of the &If or Atman. The psychic is the Divine element in the individual being and its characteristic power Is to turn everything towards the Divine, to bring a fire of purification, aspiration, devotion, true light of discernment, feeling, will, action, which transforms by degrees the whole nature.

The psychic has indeed the quality of peace—but that is not its main character as it is of the Self or Atman. The psychic is the divine element in the individual being and its characteristic power is to turn everything towards the Divine, to bring a fire of purification, aspiration, devotion, true light of discernment, feeling, will, an action which transforms by degrees the whole nature. Quietude, peace and silence in the heart and th
   refore in the vital part of the being are necessary to reach the psychic, to plunge in it, for the perturbations of the vital nature, desire, emotion turned ego-wards or world-wards are the main part of the screen that hides the soul from the nature. It is better, th
   refore, to be free from the mental constructions when you take the plunge and to have only the sense of aspiration, of devotion, of self-giving to the Divine.
   Ref: SABCL Vol. 22-23-24, Page 1197

The psychic is realised as the Purusha behind the heart. It Is not universalised like the Jivatman, but is the individual soul

There is a close connection in thought with the theosophic and Hindu teaching of the atman or paramatman — Brahman, the egg out of which the universe is born, filling the universe with divine and spiritual inspirations and dwelling in and working through the innumerable hierarchies of minor beings which compose and build that hierarchy, and which indeed are the universe. Another parallel is the Pythagorean teaching of Monas monadum (monad of monads). In the Qabbalah itself the correspondence is to Kether the Crown, out of which all the other, lower hierarchical grades flow emanationally. This Kether, the highest of the Sephiroth, is the Macroprosopus (the great or immense cosmic face) — an intuition of which may be gained by looking into the violet dome of night begemmed with worlds and instinct with life; the Chaldean ’Arikh ’Anpin (the vast countenance of nature), hiding the indwelling spirit. Kether, Macroprosopus, ’Arikh ’Anpin, and ’Adam Qadmon are but different manners of expressing the same hierarchical acme or originant which thus is the manifested vehicle of the Qabbalistic ’eyn soph, the parabrahman of the Vedantists, or the Boundless. Speaking of this phrase, Blavatsky remarks that it “denotes the Elohim as androgynous at best, the feminine element almost predominating, as it would read, ‘One is She the Spirit of the Elohim of Life’ ” (SD 1:130n). See also ARBA-IL

The second death takes place when the two highest human principles, atman and buddhi, free themselves from the fourfold entity, but such separation of the monad takes place only after it has assimilated all the higher intellectual and truly spiritual attributes which the manas principle has stored up during the last life on earth. The ego then is freed from all low attractions and enters into devachanic bliss for a period according to its richness in human spiritual qualities. After the monad in the second death has abandoned the lower part of manas joined to kama, there remains the shell or spook (kama-rupa) which under normal conditions immediately begins to disintegrate in kama-loka. Thus after the second death the immortal triad — atman, buddhi, and all the spiritual and intellectual aroma of the manas — is freed, and the reimbodying ego or higher manas enters the devachanic state, and sleeps blissfully there till beginning its new cycle of descent towards reincarnation.

The Self or Atman being free and superior to birth and death, the experience of the Jivatman and its unity with the supreme

The source of jiva manifesting as the human pranas is in the divine monad or atman, a reflection of the same fact on the cosmic scale where cosmic jiva originates in Brahman or paramatman.

The supermind knows most completely and securely not by thought but by identity, by a pure awareness of the self-truth of things in the self and by the self, atmani atmanam atmana.

  “the Supreme Chief of all those Mahatmans. This pontificate could be exercised only by a Brahman who had reached a certain age, and he it was who was the sole guardian of the mystic formula, and he was the Hierophant who created great Adepts. He alone could explain the meaning of the sacred word, AUM, and of all the religious symbols and rites. . . .

“The Sutratman, therefore, is rooted in the Monad, the monadic essence, but its stream is colored by the individuality of the Reincarnating Ego hitherto sleeping in the bosom of the Monad, which now after Reincarnation is awakened into self-conscious activity; and this ‘colored stream’ working through the appropriate vehicles of man’s inner constitution, in other words, through his mind and through his emotions, his aspirations, his intellect and so forth, produces the individual consciousness which man recognises in himself” (“H. P. B.: The Mystery,” Theosophical Path, October 1930, p. 329). Vedanta philosophy also teaches that atman passes like a thread through the five subtle bodies or kosas, and therefore is called sutratman.

The Vaiseshika school, founded by the sage Kanada, considered a contemporary of this Gautama, is sometimes considered to be a branch of the Nyaya school because the two schools in their teachings supplement each other. The Vaiseshika is also called the Atomistic School, because it teaches the existence of a transient or illusory universe composed of aggregations of everlasting atoms or life-atoms, which are really but the vehicular expressions of the jivatmans of the Nyaya.

This condition of human consciousness differs from the devachanic state. As used above, akasic samadhi was applied to those individuals dying by accident who on earth had been of unusually pure character and life. It is a temporary condition, equivalent to an automatic reproduction in the victim’s consciousness of the beautiful and holy thoughts that the person had had during incarnated life; in fact, a sort of preliminary to the devachanic state. Such dream state immediately succeeds the first condition of absolute unconsciousness which the shock of death brings to all human beings, good, bad, or indifferent. In the above cases there is no conscious kama-lokic experience whatsoever, because the shock of death has brought about the paralysis of all the lower parts of the human constitution. Only adumbrations of the consciousness of the buddhi and atman, with the most spiritual portion of manas are then active (ML 131). In certain cases the condition of samadhi in the akasic portions of the human constitution may last until what would have been the natural life term on earth is completed; and then these individuals glide into the devachanic state.

Though there are seven human principles, there are but three distinct upadhis, in each of which the atman may work independently of the rest. These three upadhis can be separated by an adept without killing himself, but he cannot separate the seven principles from each other without destroying his constitution. According to the Taraka-Raja-Yoga, these three upadhis are karanopadhi, sukshmopadhi, and sthulopadhi. Karanopadhi corresponds to the anandamaya-kosa of the Vedantic classification and to the sushupti or deep dreamless sleeping state. The avatara doctrine is closely connected with these various human upadhis.

Thread-soul, Thread-self. See SUTRATMAN

Thus we have: atman, the divine monad, giving birth to the divine ego, which latter evolves forth the monadic envelope or divine soul. Jiva, the spiritual monad, has its child, which is the spiritual ego, and this in turn evolves forth the spiritual soul or individual; and the combination of these two, considered as a unit, generally speaking, is atma-buddhi; bhutatman, the human ego — the higher human soul, including the lower buddhi and higher manas; pranatman, the personal ego — the ordinary human soul or person — including manas, kama, and prana; and finally the beast or animal ego — the vital-astral soul: kama and prana.

Thus when Jesus speaks of my Father and your Father, he means the cosmic paramatman or universal spirit presiding over our universe, of which every monad in the present solar manvantara — except those peregrinating through our solar system as visitors — is an offspring or spark; furthermore, every class of adepts has its own bond of spiritual communion which knits them together, because of identity of origin in a dhyani-buddha of our universe; and thus it is that every buddha, indeed every great adept, meets at his last initiation all the great adepts who had reached buddhahood during the preceding ages. “Such communion is only possible between persons whose souls derive their life and sustenance from the same divine ray” (Subba Row in SD 1:574). The awareness of such a community of origin pertains to planes of being far above the personal self, and it has nothing to do with so transitory a phase of human evolution as sex.

Tula (Sanskrit) Tulā Balance; the seventh zodiacal sign, Libra, representing sevenfold man or Nara encased or involved in the 36 tattvas (elements), pendant from the inmost principle, paramatman or the superdivine monad, who is itself free from all material attachments and lives in cosmic ranges.

turiya atman ::: spirit in its fourth or transcendental state.

turiya ::: fourth; "the incommunicable Self or One-Existence . . . turiya which is the fourth state of the Self" (atman), symbolised by the syllable AUM as a whole, "the supreme or absolute self of being" of which the waking self, dream-self and sleep-self (virat., hiran.yagarbha and prajña) "are derivations for the enjoyment of relative experience in the world"; brahman in its "pure self-status" about which "neither consciousness nor unconsciousness as we conceive it can be affirmed . . . ; it is a state of superconscience absorbed in its selfexistence, in a self-silence or a self-ecstasy, or else it is the status of .. a free Superconscient containing or basing everything but involved in nothing". turiya turiya dasyabuddhi

Turiya (Sanskrit) Turīya The fourth; the state of consciousness which the Buddhas and Christs, and occasionally great but less evolved people, reach in their times of spiritual ecstasy — high samadhi. It is the fourth state of the famous Taraka-Raja-Yoga system in India, equivalent to a raising and temporary coalescence of the human consciousness with the atman, otherwise called nirvana. In this turiya state the divine self is perceived by the individual entitative self as its parent; and the atman thus is realized to be in its essence free of any mayavi distinction from its universal divine source. Turiya, the highest of all the states into which the consciousness may cast itself or be cast, “which is a practical annihilation of the ordinary human consciousness, is an attainment of union with atma-buddhi overshadowing or working through the higher manas. Actually, therefore, it is becoming at one with the monadic essence” (OG 72).

uddhared atmanatmanam ::: by the self thou shouldst deliver the self. [Gita 6.5]

Unborn Applied to the Logos, particularly to the First Logos, which radiates directly from the divine monad; also to kama, signifying not ordinary desire but cosmic love, born from the heart of Brahma; in another sense, Krishna as representing the Logos, or imbodying its ray. The Sanskrit word is aja, connected words are self-born and atman-bhu or atma-bhu.

Universal Mind The sum of the states of kosmic consciousness grouped under the human expressions thought, will, understanding, and feeling, collectively expressed in the Sanskrit as mahat. During deep sleep, the human mind is in abeyance on the physical plane, because our consciousness is not affecting the physical brain which in waking hours expresses it, although during the svapna (sleeping-dreaming) state the brain dreams; and similarly in the cosmos at the manvantaric dawn universal mind “was not” because there was as yet no vehicle for its expression through the cosmic hierarchies, this vehicle being the collective Ah-hi or hosts of dhyani-chohans. Universal mind remained during pralaya in a state of intense spiritual-intellectual activity, as the permanent root of subsequent cosmic mental action arising during manvantara. Universal mind is the manifested One, from the still more abstruse One or kosmic unity, and simultaneously with the evolution of universal mind the cosmic supreme One or hierarch also manifests itself in manvantara as avalokitesvara (Logos or atman) through its veil, universal substance or mulaprakriti — a unity with triple aspects. It is the mother of the manasaputras or sons of mind, and is kosmic buddhi or mahabuddhi.

Universal Self ::: The universal self is the heart of the universe, for these two phrases are but two manners of expressingthe same thing. It is the source of our being; it is also the goal whither we are all marching, we and thehierarchies above us as well as the hierarchies and the entities which compose them inferior to us. Allcome from the same ineffable source, the heart of being, the universal self. All pass at one period of theirevolutionary journey through the stage of humanity, gaining thereby self-consciousness or the ego-self,the "I am I," and they find this ego-self or consciousness, as they advance along this evolutionary path,expanding gradually into universal consciousness -- an expansion, however, which never has an end,because the universal consciousness is endless, limitless, boundless, and without any frontierswhatsoever. (See also Paramatman; Self)

Universal Soul At one time identified as mahat or mahabhuddhi, the vehicle of kosmic spirit or paramatman, but more frequently called anima mundi, the world-soul, alaya, the astral light of the Qabbalists, the spiritually and ethereally material reflection of the immaterial cosmic paramatmic ideal; hence the universal soul is the source of life of all beings. It is regarded as sevenfold, tenfold, or twelvefold in its nature and structure. Taking the triad of spirit, soul, and body, it stands for the middle region, being at once the vehicle of spirit and the prototypical model of the material worlds. Thus it stands for the higher ranges of the astral light as the storehouse of ideas impressed upon it by the creative spiritual forces, and the transmitter of them to the world of material and physical objectivity. In this view it would be the source of the intermediate human principles. See also UNIVERSAL MIND

Universal Spirit In the hierarchy of cosmic principles, the unmanifest or First Logos; in the human constitution, atman or atma-buddhi.

Upanishad, Upanisad: (Skr.) One of a large number of treatises, more than 100. Thirteen of the oldest ones (Chandogya, Brhadaranyaka, Aitareya, Taittiriya, Katha, Isa, Mundaka, Kausitaki, Kena, Prasna, Svetasvatara, Mandukya, Maitri) have the distinction of being the first philosophic compositions, antedating for the most part the beginnings of Greek philosophy, others have been composed comparatively recently. The mode of imparting knowledge with the pupil sitting opposite (upa-ni-sad) the teacher amid an atmosphere of reverence and secrecy, gave these onginally mnemonic treatises their name. They are remarkable for ontological, metaphysical, and ethical problems, investigations into the nature of man's soul or self (see atman), God, death, immortality, and a symbolic interpretation of ritualistic materials and observances. Early examples of universal suffrage, tendencies to break down caste, philosophic dialogues and congresses, celebrated similes, succession of philosophic teachers, among other things, may be studied in the more archaic, classical Upanishads. See ayam atema brahma, aham brahma asmi, tat tvam asi, net neti. -- K.F.L.

ūtani ::: the Self (atman) has become all beings. [ĪsaUpanis.ad 7]

Vajrasattva (Sanskrit) Vajrasattva [from vajra diamond + sattva essence, reality] Diamond-heart, diamond-essence; a title given to mahatmas of the highest grade, or to bodhisattvas whose whole personality as a living essence is merged in their compound sixth and seventh principles (atman-buddhi). Vajra here expresses the spiritual adamantine quality of the inner natures of these glorious beings. Vajrasattva is a manifestation of the heart of vajradhara, the First Logos or adi-buddha; hence vajrasattva is “the second logos of creation, from whom emanate the seven (in the exoteric blind the five) Dhyani Buddhas, called the Anupadaka, ‘the parentless,’ ” (SD 1:571). Dorjesempa is the Tibetan equivalent.

Vedanta: The best known and most popular formulation of Hindu mystic philosophy, which teaches that the phenomenal world is mere illusion and has only seeming reality, as have also the apparent individual selves of the world, and there is but one self, Brahman-Atman; he who knows “that, soul art thou,” attains moksha and is released from the wheel of existence.

Vehicle A principle or element, through which an entity is able to express itself, and which can therefore be called the carrier of that entity. Thus the human physical body is a vehicle for all the other human principles that express themselves through it; the linga-sarira is similarly a vehicle for all superior to it; or buddhi is a vehicle for atman. The same principle can be both a vehicle for what is above it, and an entity using another inferior principle as a vehicle. Equivalent to such terms as soul, or the Sanskrit vahana, yana, and upadhi (a carrier).

Vide Jivatman.

Vidya(Sanskrit) ::: The word (derived from the same verbal root vid from which comes the noun Veda) for"knowledge," "philosophy," "science." This is a term very generally used in theosophical philosophy,having in a general way the three meanings just stated. It is frequently compounded with other words,such as: atma-vidya -- "knowledge of atman" or the essential Self; Brahma-vidya -- "knowledge ofBrahman," knowledge of the universe, a term virtually equivalent to theosophy; or, again, guhya-vidya -signifying the "secret knowledge" or the esoteric wisdom. Using the word in a collective but neverthelessspecific sense, vidya is a general term for occult science.

Vijnanamaya-kosa (Sanskrit) Vijñānamaya-kośa [from vijñāna intelligence, understanding, discernment + maya built of, formed of, illusory manifestation from the verbal root mā to measure, form + kośa sheath] The sheath formed of knowledge or discernment, the manasaputric soul. According to Vedantic classification of the human principles, the second of the panchakosa (five sheaths) which enwrap the divine monad or atman. This sheath corresponds to the higher manas.

virat. ::: "the Shining and Mighty One", brahman manifest in the first virat . of the three states symbolised by the letters of AUM; the Self (atman) supporting the waking state (jagrat) or sthūla consciousness; the Lord (isvara) pervading the external universe as the Cosmic Soul. virat vir at. purusa

Vital Being ::: In the vital or nervous consciousness Atman becomes the vital or dynamic being, pranamaya purusa.
   Ref: CWSA Vol. 17, Page: 33

Vitalis Vitalia (Latin) Life of life; Gerald Massey gives it as a translation of the Greek inscription zotiko zotike (“the (feminine) living being in the (masculine) living being”) — the feminine or passive aspect of life inherent in the masculine, active, or manifested form of life (SD 2:586). The correct Latin translation is vitali vitalis (the alive within the living). This highly mystical and profound phrase has both a cosmic and human significance: thus we have mahabuddhi in the universal and buddhi in the human constitution, as being the feminine aspect of the precedaneous atman, and likewise as containing the inherent life of the offspring of such feminine aspect which is the cosmic mahat or the human manas. In iconographical mysticism this can be represented by the cross, whether in the ordinary Latin form, or the more mystical svastika. Here also is an indication of the mystical significance of a Christos crucified.

Vital Principle, Fluid, or Force Synonyms for life or jiva, for in theosophy life is not only a force or principle which is an entity, but actually a fluid — not a mere abstraction signifying haphazard results from natural forces. It is the universal activity of spirit in matter: Purusha-prakriti, consciousness-substance, the First and Second Logos. Cosmically, life is in essence one of the spiritual-substantial aspects of Brahman or paramatman, guided by cosmic intelligence; and this cosmic vital fluid or principle, sometimes called fohat, is the universal source of both energy and matter, the carrier of consciousness.

water boatman ::: --> A boat bug.

waterman ::: n. --> A man who plies for hire on rivers, lakes, or canals, or in harbors, in distinction from a seaman who is engaged on the high seas; a man who manages fresh-water craft; a boatman; a ferryman.
An attendant on cab stands, etc., who supplies water to the horses.
A water demon.

What is here called selfishness corresponds in the minds of Buddhist philosophers and scholars to the ideas they disputed grouped about the word atman. They never intended to deny the fundamental meaning of atman or selfhood, and yet this misconception of ancient Buddhist teaching has brought about the false idea that Gautama Buddha and his followers taught that man has no essential self or selfhood. Because selfishness was popularly considered the permanent soulhood in man, the doctrine of anatma (in Pali, anatta) was strongly and continuously taught. The deduction shows clearly that even in India at the time of the Buddha, selfhood in its popular sense of concentration on the lower self and its interests was as popular and widespread as today. It is a paradox that in selflessness is found the noblest and highest emanation of self-expression of the atman or spiritual self in man.

When that period ends he passes again into unconsciousness, undergoes the second death, and all that is spiritual in him passes on to devachan, leaving the lower parts to pursue their own transmigrations. Aside from extremes of mental suffering which he would not otherwise have had to endure, the suicide is deprived of the full fruitage of bliss in devachan, for the latter is in direct ratio to the extent of earthly experiences and their spiritual quality. As he is still alive, his punishment is largely due to the very intensity of that life and to his longing to enjoy earthly contacts. If his life on earth was evil and sensual, this longing tempts them to find some living being or creature through whom he can make contacts that to him were pleasures — to live again by proxy, as it were. Many crimes, obsessions, and manias, such as dipsomania, find their explanation here. Mediums and sensitives are open doors to such contacts; and these suicided astral beings, who are often called earth-walkers and who in many cases actually astral reliquiae, having by their own act severed their connection for the time with their highest principles — the spiritual soul (buddhi) and inner god (atman) — deprived thus of the urge and counsel of these highest principles, too often rush into these “open doors,” and “by so doing, at the expiration of the natural term, they generally lose the monad for ever” (ML 109).

Yih-sin The atman, “the child of Dharmakaya (the universally diffused Essence), both male and female” (ML 346). The seventh principle of any being, whether cosmic, microcosmic, or infinitesimal; the spiritual germ-point from which is emanated the subsequent karmically necessary septenary being. It is the spiritual seed or atmic center, beginning its manifested activity as a septenary or duodenary entity.

Yogācāra-Svātantrika-Madhyamaka. (T. Rnal 'byor spyod pa'i dbu ma rang rgyud pa). According to Tibetan exegetes, who coined the term, one of the two branches of the SVĀTANTRIKA school of MADHYAMAKA, together with the SAUTRĀNTIKA-SVĀTANTRIKA-MADHYAMAKA. Its main proponents include sĀNTARAKsITA and KAMALAsĪLA. Like YOGĀCĀRA, the school holds that external objects do not exist and that objects are of the nature of consciousness. Like MADHYAMAKA, the school holds that consciousness is empty of true existence. In its presentation of the three vehicles (TRIYĀNA), it correlates each vehicle with a different wisdom, thus bringing together the views of the HĪNAYĀNA, Yogācāra, and Madhyamaka. In order to achieve liberation from rebirth as an ARHAT, the sRĀVAKA must understand that a perduring self (ATMAN) does not exist. A PRATYEKABUDDHA must understand that objects, and hence the external world, do not exist separately from the consciousnesses that perceive them, thereby abandoning the GRĀHYAGRĀHAKAVIKALPA, the misconception of there being a bifurcation between subject and object. In order to achieve buddhahood, the BODHISATTVA must understand the emptiness (suNYATĀ) of all phenomena.

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1:Atman alone exists and is real. ~ Sri Ramana Maharshi,

2:The Atman, Self, is the same as Brahman, the Lord. ~ Swami Vivekananda, (C.W. VIII. 100),

3:The jiva resides in the heart like iron and the Atman in the head like a magnet. ~ Sri Ramakrishna,

4:Firm and disciplined inherence in the Atman constitutes self-surrender to the Supreme Lord. ~ Sri Ramana Maharshi,

5:One who is always stationed in the Atman will not be disturbed, even in the midst of a crowd. Such a one has no need or desire for solitude. ~ Sri Ramana Maharshi,

6:There are a thousand and one things called Atman. The search for Atman is to know that which is really Atman. ~ Sri Ramana Maharshi,

7:The world is only a projection of the mind. The mind originates from the Atman. So Atman alone is the One Being. ~ Sri Ramana Maharshi,

8:There is the screen of Maya between the jiva and the Atman, and as soon as this is removed, the meeting of the two takes place. ~ Sri Ramakrishna,

9:When the clay of evil tendencies is washed away by the continued pouring of tears of Bhakti, immediately the Atman attracted the jiva. ~ Sri Ramakrishna,

10:If you fortify yourself with the true knowledge of the Atman, and then live in the midst of women and wealth, they will not affect you. ~ Sri Ramakrishna,

11:As the water and bubbles are one, so the jiva and the Atman are, in essence, one and the same -- one is finite and small, the other infinite. ~ Sri Ramakrishna,

12:The Self, (Atman) is not this, it is not that, (neti, neti)" ~ Brihadaranyaka Upanishad iv, iv, 22, (c. 700 BC), one of the Principal Upanishads and one of the oldest Upanishadic scriptures of Hinduism, Wikipedia.,

13:Proclaim the glory of the Atman with the roar of a lion, and impart fearlessness unto all beings by saying: "Arise, awake, and stop not till the goal is reached". ~ Swami Vivekananda,

14:Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all. - Adi Sankara ~ Sri Ramana Maharshi, Atma Bodha, 67,

15:Īśvara is the Atman as seen or grasped by mind. His highest name is ॐ; so repeat it, meditate on it, and think of all its wonderful nature and attributes. Repeating ॐ continually is the only true worship. It is not a word, it is God Himself. ~ Swami Vivekananda?

16:The Vedantins say that the Atman is completely unattached. Sin or virtue, pain or pleasure, cannot affect it; but they can inflict sufferings on those who have attachment to the body. The smoke can soil the walls, but can do nothing to the sky. ~ Sri Ramakrishna,

17: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,

18:Augoeides is an obscure term meaning luminous body and thought to refer to the planets. Aleister Crowley considered the term to refer to the Holy Guardian Angel of Abramelin; the Atman of Hinduism the Daemon of the ancient Greeks. Robert Lomas associates the term with the Higher Self or soul of the individual    ~ Wikipedia,

19:To put it all very plainly, evolution can continue. It has already brought forth humans from amoebas- why on earth should we think that after that prodigious feat lasting billions of years, evolution just petered out and wound down? And if the ratio "amoeba to human" is repeated, the result could only be God. The mystics simply show us the stages of higher evolution leading to that Summit. ~ Ken Wilber, The Atman Project,

20:Brahman: the Reality; the Eternal; the Absolute; the Spirit; the Supreme Being; the One besides whom there is nothing else existent; in relation to the universe [cf. atman] the Supreme is brahman, the one Reality which is not only the spiritual, material and conscious substance of all the ideas and forces and forms of the universe, but their origin, support and possessor, the cosmic and supracosmic Spirit. God.    ~ Sri Aurobindo?,

21:The High-Subtle Self ::: "...cognitive style- actual intuition and literal inspiration, archetypal Form, audible illumination, revelations of light and sound affective elements- rapture, bliss, ecstatic release into superconsciousness motivational/conative factors-karuna, compassion, overwhelming love and gratefulness temporal mode- transtemporal, moving into eternity mode of self- archetypal-divine, overself, overmind." ~ Ken Wilber, The Atman Project pg.80,

22:Now then, that part of him which belongs to tamas, that, O students of sacred knowledge (Brahmacharins), is this Rudra. That part of him which belongs to rajas, that O students of sacred knowledge, is this Brahma. That part of him which belongs to sattva, that O students of sacred knowledge, is this Vishnu. Verily, that One became threefold, became eightfold, elevenfold, twelvefold, into infinite fold. This Being (neuter) entered all beings, he became the overlord of all beings. That is the Atman (Soul, Self) within and without - yea, within and without! ~ Maitri Upanishad 5.2,

23:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, The Object Of Knowledge [296],

24:The Fire is to be quieted and silenced says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth; an inner hearing opens, the direct voice of Truth - the Word - reaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is a clothing, though a luminous clothing - hiranmayam pair am. When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body ; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.    ~ Nolini Kanta Gupta, The Approach To Mysticism,

25:We already saw that in evolution each of these structures emerges as a substitute gratification, and is abandoned when it ceases to gratify. And we can see now that each of them emerges as a substitute in evolution because each was created as substitute in involution. The self can climb back up this involved chain of substitutes only by tasting them, finding them lacking, accepting their death, and thus transcending them (all of which the self in involution refused to do). But the self will evolve up the chain of being only to the point at which it will accept the substitute gratifications as satisfactory (bodily substitutes, or mental substitutes, or subtle ones, or causal ones). At that particular level, its incest settles in, it accepts its substitutes as real, its Eros wins out over Thanatos, it will not undergo the separation anxiety of transcending and dying to that level, and so evolution stops cold (for this lifetime). The self has, in this life, gotten as close as it can to the Source (while still imagining it is the Source)    ~ Ken Wilber, The Atman Project,

26:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.57 57. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion,

27:Something happened to you before you were born, and this is what it was:    STAGE ONE: THE CHIKHAI    The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).    Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."    The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,

28: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],

29:The Teachings of Some Modern Indian Yogis Ramana Maharshi According to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading. * The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ...... 1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II,

30:STAGE TWO: THE CHONYID    The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities.    The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance.    How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity.    According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied.    Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example:    Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms].    At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu.    Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas.    The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof."    But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project, 129,

*** WISDOM TROVE ***

1:Man as Atman is really free; as man he is bound, changed by every physical condition. ~ swami-vivekananda, @wisdomtrove

2:Stand as a rock; you are indestructible. You are the Self (atman), the God of the universe. ~ swami-vivekananda, @wisdomtrove

3:Who but the Atman is capable of removing the bonds of ignorance, passion and self-interested action? ~ adi-shankara, @wisdomtrove

4:We should learn to love everyone equally, because in essence we are all one, one Atman, one soul. ~ mata-amritanandamayi, @wisdomtrove

5:In the depth of the soul is the atman, the oversoul. And that oversoul is really love and compassion, peace, joy, and wisdom. ~ ram-das, @wisdomtrove

6:No two fruits are alike. Yet it is one life that throbs in every particle of the tree. So, it is the same Atman everywhere. ~ anandamayi-ma, @wisdomtrove

7:I, and "mine" that is ignorance. By discriminating, you will realize that what you call "I" is really nothing but Atman [the Self]. ~ sri-ramakrishna, @wisdomtrove

8:The impermanent, which is the body, is given too much importance. The permanent, which is the Atman, is completely forgotten. This should change. ~ mata-amritanandamayi, @wisdomtrove

9:Without birth or death, eternal, ever-existing, free, unchangeable and beyond all conditions is this Soul of man - the real Self of Man - the Atman. ~ swami-vivekananda, @wisdomtrove

10:According to this philosophy, each man consists of three parts - the body, the internal organ or the mind, and behind that, what is called the Atman, the Self. ~ swami-vivekananda, @wisdomtrove

11:The more you are willing to just let the world be something you’re aware of, the more it will let you be who you are – the awareness, the self, the Atman, the Soul. ~ michael-singer, @wisdomtrove

12:If there is no strength in body and mind, the Atman cannot be realized. First you have to build the body by good nutritious food-then only will the mind be strong. ~ swami-vivekananda, @wisdomtrove

13:The Atman alone is eternal. Hospitals will tumble down. Railroad givers will all die. This earth will be blown to pieces, suns wiped out. The Atman endures for ever. ~ swami-vivekananda, @wisdomtrove

14:Jiva (individual soul) is the conscious ruler of this body, in whom the five life principles come into unity, and yet that very Jiva is the Atman, because all is Atman. ~ swami-vivekananda, @wisdomtrove

15:Proclaim the glory of the Atman with the roar of a lion, and impart fearlessness unto all beings by saying, &

16:The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine. ~ adi-shankara, @wisdomtrove

17:Is there any sex-distinction in the Atman (Self)? Out with the differentiation between man and woman—all is Atman! Give up the identification with the body, and stand up! ~ swami-vivekananda, @wisdomtrove

18:Even the lowest of the low have the Atman (Soul) inside, which never dies and never is born, immortal, without beginning or end, the all pure, omnipotent and omnipresent Atman! ~ swami-vivekananda, @wisdomtrove

19:This is the great lesson that we are here to learn through myriads of births and heavens and hells - that there is nothing to be asked for, desired for, beyond one's spiritual Self (atman). ~ swami-vivekananda, @wisdomtrove

20:One possessing Vairagya does not understand by Atman the individual ego but the All-pervading Lord, residing as the Self and Internal Ruler in all. He is perceivable by all as the sum total. ~ swami-vivekananda, @wisdomtrove

21:It is ignorance that causes us to identify ourselves with the body, the ego, the senses, or anything that is not the Atman. He is a wise man who overcomes this ignorance by devotion to the Atman. ~ aldous-huxley, @wisdomtrove

22:Stand upon the Atman, then only can we truly love the world. Take a very, very high stand; knowing our universal nature, we must look with perfect calmness upon all the panorama of the world. ~ swami-vivekananda, @wisdomtrove

23:Once you give up your identification with the body, then you are all the time the Self, or Atman, only. For this, no effort is required. You only have to realize that you are not the body. ~ sri-nisargadatta-maharaj, @wisdomtrove

24:The mystery of being is arising as all individual beings. This profound idea brings us to the greatest teaching found at the heart of the spiritual traditions of the world: Atman is Brahman. The soul is God. ~ tim-freke, @wisdomtrove

25:Always discriminate-your body, your house, the people and the world are all absolutely unreal like a dream. Always think that the body is only an inert instrument. And the Atman within is your real nature. ~ swami-vivekananda, @wisdomtrove

26:Let me die fighting. Two years of physical suffering have taken from me twenty years of life. But the soul changes not, does it? It is there, the same madcap - Atman - mad upon one idea, intent and intense. ~ swami-vivekananda, @wisdomtrove

27:Awareness is our essential being. The Hindus call it the atman, which means &

28:The body is the external coating and the mind is the internal coating of the Atman who is the real perceiver, the real enjoyer, the being in the body who is working the body by means of the internal organ or the mind. ~ swami-vivekananda, @wisdomtrove

29:Say - i am the Atman in which my lower ego has become merged for ever. Be perfect in this idea; and then as long as the body endures, speak unto others this message of fearlessness: "Thou art That", "Arise, awake, and stop not till the goal is reached!" ~ swami-vivekananda, @wisdomtrove

30: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, @wisdomtrove

31:The mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to Atman, the reality within. ~ fritjof-capra, @wisdomtrove

32:The weak, the fearful, the ignorant will never reach the Atman. You cannot undo what you have done; the effect must come. Face it, but be careful never to do the same thing again. Give up the burden of all deeds to God. Give all, both good and bad. God helps those who do not help themselves. ~ swami-vivekananda, @wisdomtrove

33:Enquire: &

34:All that you seek is already within you. In Hinduism it is called the Atman, in Buddhism the pure Buddha-Mind. Christ said, &

35:There is, so I believe, in the essence of everything, something that we cannot call learning. There is, my friend, only a knowledge-that is everywhere, that is Atman, that is in me and you and in every creature, and I am beginning to believe that this knowledge has no worse enemy than the man of knowledge, than learning. ~ hermann-hesse, @wisdomtrove

36:The Neo-Platonic philosophers describe God as the ‘mystery of being’, which is in the process of ‘becoming’ all that is. The mystery of being is arising as all individual beings. This profound idea brings us to the greatest teaching found at the heart of the spiritual traditions of the world: Atman is Brahman. The soul is God. ~ tim-freke, @wisdomtrove

37:What good is this body? Let it go in helping others. Did not the Master preach until the very end? And shall I not do the same? I do not care a straw if the body goes. You cannot imagine how happy I am when I find earnest seekers after truth to talk to. In the work of waking up Atman in my fellow men I shall gladly die again and again! ~ swami-vivekananda, @wisdomtrove

38:That which is nearest is least observed. The Atman is the nearest of the near, therefore the careless and the unsteady mind gets no clue to it. But the person who is alert, calm, self-restrained, and discriminating ignores the external world and, diving more and more into the inner world, realizes the glory of the Atman and becomes great. ~ swami-vivekananda, @wisdomtrove

39:Those who die, merely suffering the woes of life like cats and dogs, are they human beings? The worthy are those who, even when agitated by the sharp interaction of pleasure and pain, are discriminating and, knowing them to be of an evanescent nature, become passionately devoted to the Atman. This is all the difference between human beings and animals. ~ swami-vivekananda, @wisdomtrove

40:Advance like a hero. Do not be thwarted by anything. How many days will this body last, with its happiness and misery? When you have the human body, then rouse the Atman within and say-I have reached the state of fearlessness!... and then as long as the body endures, speak unto others this message of fearlessness: &

41:The great secret found at the heart of all the major spiritual traditions of the world is this. If you pay close attention to your identity, you will discover your subjective nature as awareness. This is your deep I. It is what the Hindu philosophers call the ‘atman’, the Buddhist masters call your ‘buddha-nature’, and the Christian mystics call your ‘spirit’. The word ‘spirit’ means essence. The word ‘essence’ comes from the Latin ‘esse’ meaning ‘to be’. Your deep I is your being. It is what you are. ~ tim-freke, @wisdomtrove

42:After every happiness comes misery; they may be far apart or near. The more advanced the soul, the more quickly does one follow the other. What we want is neither happiness nor misery. Both make us forget our true nature; both are chains-one iron, one gold; behind both is the Atman, who knows neither happiness nor misery. These are states, and states must ever change; but the nature of the Atman is bliss, peace, unchanging. We have not to get it, we have it; only wash away the dross and see it. ~ swami-vivekananda, @wisdomtrove

43:The reason why I do not know anything about myself, the reason why Siddhartha has remained alien and unknown to myself is due to one thing, to one single thing&

44:Enquire: &

*** NEWFULLDB 2.4M ***

1:Atman alone exists and is real. ~ Sri Ramana Maharshi,

2:I had to become a fool to find Atman in me again. ~ Hermann Hesse,

3:The Atman, Self, is the same as Brahman, the Lord. ~ Swami Vivekananda,

4:it is the same Atman that is present in all bodies, irrespective of their castes? ~ Pavan K Varma,

5:Man as Atman is really free; as man he is bound, changed by every physical condition. ~ Swami Vivekananda,

6:Stand as a rock; you are indestructible. You are the Self (atman), the God of the universe. ~ Swami Vivekananda,

7:He already knew to feel Atman in the depths of his being, indestructible, one with the universe. ~ Hermann Hesse,

8:Firm and disciplined inherence in the Atman constitutes self-surrender to the Supreme Lord. ~ Sri Ramana Maharshi,

9:Who but the Atman is capable of removing the bonds of ignorance, passion and self-interested action? ~ Adi Shankara,

10:We should learn to love everyone equally, because in essence we are all one, one Atman, one soul. ~ Mata Amritanandamayi,

11:Who but the Atman is capable of removing the bonds of ignorance, passion and self-interested action? ~ Adi Shankaracharya,

12:There are a thousand and one things called Atman. The search for Atman is to know that which is really Atman. ~ Sri Ramana Maharshi,

13:Beginning to doubt the gods, there is only Atman...and where is Atman found but in the self? But where is this self? ~ Hermann Hesse,

14:Her kim düşünür derin derin, Atman’ın gömülür derinliklerine, Sözlerle anlatılamayacak kadar büyür Yüreğindeki mutluluk. ~ Anonymous,

15:Tat tvam asi: “Thou art That.” Atman is Brahman: the Self in each person is not different from the Godhead. ~ Krishna Dwaipayana Vyasa,

16:The world is only a projection of the mind. The mind originates from the Atman. So Atman alone is the One Being. ~ Sri Ramana Maharshi,

17:In the depth of the soul is the atman, the oversoul. And that oversoul is really love and compassion, peace, joy, and wisdom. ~ Ram Dass,

18:The truth of life is that Brahman is no different from atman, the spiritual force within us, what you might call the soul. ~ Yann Martel,

19:The purest soul that deeply thinks and sinks itself in Atman, His blessed heart will have no words to tell it to the world. ~ Hermann Hesse,

20:The German word for breathing—atmen—is derived from the ancient Indian (Sanskrit) word Atman, meaning the indwelling divine spirit or God within. ~ Eckhart Tolle,

21:The impermanent, which is the body, is given too much importance. The permanent, which is the Atman, is completely forgotten. This should change. ~ Mata Amritanandamayi,

22:Without birth or death, eternal, ever-existing, free, unchangeable and beyond all conditions is this Soul of man - the real Self of Man - the Atman. ~ Swami Vivekananda,

23:The light of a lamp does not flicker in a windless place”: that is the simile which describes a yogi of one-pointed mind, who meditates upon the Atman. ~ Swami Vivekananda,

24:According to this philosophy, each man consists of three parts - the body, the internal organ or the mind, and behind that, what is called the Atman, the Self. ~ Swami Vivekananda,

25:The more you are willing to just let the world be something you’re aware of, the more it will let you be who you are—the awareness, the Self, the Atman, the Soul. ~ Michael A Singer,

26:Proclaim the glory of the Atman with the roar of a lion, and impart fearlessness unto all beings by saying, 'Arise, awake, and stop not till the goal is reached'! ~ Swami Vivekananda,

27:If there is no strength in body and mind, the Atman cannot be realized. First you have to build the body by good nutritious food-then only will the mind be strong. ~ Swami Vivekananda,

28:The Atman alone is eternal. Hospitals will tumble down. Railroad givers will all die. This earth will be blown to pieces, suns wiped out. The Atman endures for ever. ~ Swami Vivekananda,

29:The more you are willing to just let the world be something you’re aware of, the more it will let you be who you are—the awareness, the Self, the Atman, the Soul. You ~ Michael A Singer,

30:Jiva (individual soul) is the conscious ruler of this body, in whom the five life principles come into unity, and yet that very Jiva is the Atman, because all is Atman. ~ Swami Vivekananda,

31:Is there any sex-distinction in the Atman (Self)? Out with the differentiation between man and woman—all is Atman! Give up the identification with the body, and stand up! ~ Swami Vivekananda,

32:We can see the same spirit in everybody only when we know we are that spirit, Atman or Self. Only a person who has understood his own Self can see that Self in everybody. ~ Swami Satchidananda,

33:Even the lowest of the low have the Atman (Soul) inside, which never dies and never is born, immortal, without beginning or end, the all pure, omnipotent and omnipresent Atman! ~ Swami Vivekananda,

34:The uncontrolled mind Does not guess that the Atman is present: How can it meditate? Without meditation, where is peace? Without peace, where is happiness? (Bhagavad Gita, II. 62, 63, 65) ~ Swami Vivekananda,

35:No longer, I want to begin my thoughts and my life with Atman and with the suffering of the world. I do not want to kill and dissect myself any longer, to find a secret behind the ruins. ~ Hermann Hesse,

36:This is the great lesson that we are here to learn through myriads of births and heavens and hells - that there is nothing to be asked for, desired for, beyond one's spiritual Self (atman). ~ Swami Vivekananda,

37:One possessing Vairagya does not understand by Atman the individual ego but the All-pervading Lord, residing as the Self and Internal Ruler in all. He is perceivable by all as the sum total. ~ Swami Vivekananda,

38:Stand upon the Atman, then only can we truly love the world. Take a very, very high stand; knowing our universal nature, we must look with perfect calmness upon all the panorama of the world. ~ Swami Vivekananda,

39:Just as the Atman (Soul) is the reality underlying the conscious powers of an individual, so the Supreme Soul (God) is the eternal quiet underneath the drive and activity of the universe. ~ Sarvepalli Radhakrishnan,

40:In this regard, the pure Ego or pure Self is virtually identical with what the Hindus call Atman (or the pure Witness that itself is never witnessed—is never an object—but contains all objects in itself). ~ Ken Wilber,

41:Where was the knowledgeable one who wove his spell to bring his familiarity with the Atman out of the sleep into the state of being awake, into the life, into every step of the way, into word and deed? ~ Hermann Hesse,

42:Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all. - Adi Sankara ~ Sri Ramana Maharshi, Atma Bodha, 67,

43:Always discriminate-your body, your house, the people and the world are all absolutely unreal like a dream. Always think that the body is only an inert instrument. And the Atman within is your real nature. ~ Swami Vivekananda,

44:I have learned that learning is impossible! I believe that in fact there is nothing in anything that we could call 'learning'. There is only a kind of knowledge that is everywhere, my friend, and that is Atman. ~ Hermann Hesse,

45:Let me die fighting. Two years of physical suffering have taken from me twenty years of life. But the soul changes not, does it? It is there, the same madcap - Atman - mad upon one idea, intent and intense. ~ Swami Vivekananda,

46:His followers called him Mahasamatman and said he was a god. He preferred to drop the Maha- and the -atman, however, and called himself Sam. He never claimed to be a god, but then he never claimed not to be a god. ~ Roger Zelazny,

47:The body is the external coating and the mind is the internal coating of the Atman who is the real perceiver, the real enjoyer, the being in the body who is working the body by means of the internal organ or the mind. ~ Swami Vivekananda,

48:At every moment we have to decide whether a particular action will serve the atman or the body. We cannot, however, break open the cage of the body, and so we must simultaneously follow vidya and avidya, of knowledge and ignorance. ~ Mahatma Gandhi,

49:“The Self is like a powerful magnet within us. It draws us gradually to Itself, though we imagine we are going to It of our own accord: whereas the truth is that we are iron filings and It is the Atman-magnet that is pulling us towards Itself.” ~ Raman Maharshi,

50:The Vedantins say that the Atman is completely unattached. Sin or virtue, pain or pleasure, cannot affect it; but they can inflict sufferings on those who have attachment to the body. The smoke can soil the walls, but can do nothing to the sky. ~ Sri Ramakrishna,

51:...to whom else should one pay honor, but to Him, Atman, the Only One? And where was Atman to be found, where did He dwell, where did His eternal heart beat, if not within the Self, in the innermost, in the eternal which each person carried within him. ~ Hermann Hesse,

52:I am not my mind, because I can observe my thoughts. So the observer is different from the observed – I am not my mind.” he found that there is no atman, no soul, because this atma is nothing but your mental information – just doctrines, words, philosophies. ~ Osho,

53:I had to become a fool, to find Atman in me again. I had to sin, to be able to live again. Where else might my path lead me to? It is foolish, this path, it moves in loops, perhaps it is going around in a circle. Let it go as it likes, I want to to take it. ~ Hermann Hesse,

54:Say - i am the Atman in which my lower ego has become merged for ever. Be perfect in this idea; and then as long as the body endures, speak unto others this message of fearlessness: "Thou art That", "Arise, awake, and stop not till the goal is reached!" ~ Swami Vivekananda,

55: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,

56: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,

57:Hinduism is a living organism. One and indivisible at the root, it has grown into a vast tree with innumerable branches. Knowledge is limitless and so also the application of truth. Everyday we add to our knowledge of the power of Atman (soul) and we shall keep on doing so. ~ Mahatma Gandhi,

58:I have described the discovery of Atman and Brahman – God immanent and God transcendent – as separate, but there is no real distinction. In the climax of meditation, the sages discovered unity: the same indivisible reality without and within. It was advaita, “not two. ~ Krishna Dwaipayana Vyasa,

59:The mystic and the physicist arrive at the same conclusion; one starting from the inner realm, the other from the outer world. The harmony between their views confirms the ancient Indian wisdom that Brahman, the ultimate reality without, is identical to Atman, the reality within. ~ Fritjof Capra,

60:Creo que realmente no existe eso que nosotros llamamos «aprender». Sólo existe, amigo mío, un saber que está en todas partes, es decir, el atman. Este se halla en mí y en ti, y en cada ser. Y empiezo a creer que este saber no tiene peor enemigo que el querer saber, que el desear aprender. ~ Hermann Hesse,

61:This life is a dream—sometimes a dream of beauty— sometimes a terrifying nightmare. We will all wake from this dream eventually. Spiritual practice allows us first to transform the dream from one of terror to one of joy, and then from a dream of joy, to awakening to our true nature as Atman. ~ Darren Main,

62:But the reality is one and the same; the difference is only in name. He who is Brahman is verily Atman, and again, He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God. ~ Ramakrishna, The Gospel of Sri Ramakrishna (1942), p. 132,

63:The weak, the fearful, the ignorant will never reach the Atman. You cannot undo what you have done; the effect must come. Face it, but be careful never to do the same thing again. Give up the burden of all deeds to God. Give all, both good and bad. God helps those who do not help themselves. ~ Swami Vivekananda,

64:All beings exist in an invisible state and then come to a state of visibility. Change occurs only on the surface, for the self-existent glory remains unchanged; changing form does not affect the self-existent Reality. Atman, Soul or the Self, dwells in all that is perishable, yet it remains imperishable. ~ Rama Swami,

65:Enquire: 'Who am I?' and you will find the answer. Look at a tree: from one seed arises a huge tree; from it comes numerous seeds, each one of which in its turn grows into a tree. No two fruits are alike. Yet it is one life that throbs in every particle of the tree. So, it is the same Atman everywhere. ~ Anandamayi Ma,

66:The thing that we call ‘learning’ is, in truth, nonexistent! It is inherent, oh my friend, in a knowledge that is everywhere, that is Atman; it is in me and in you and in every essence. I am starting to believe that this knowledge has no more aggressive enemy than learning and the desire for knowledge. ~ Hermann Hesse,

67:Augoeides is an obscure term meaning luminous body and thought to refer to the planets. Aleister Crowley considered the term to refer to the Holy Guardian Angel of Abramelin; the Atman of Hinduism the Daemon of the ancient Greeks. Robert Lomas associates the term with the Higher Self or soul of the individual    ~ Wikipedia,

68:All that you seek is already within you. In Hinduism it is called the Atman, in Buddhism the pure Buddha-Mind. Christ said, 'the kingdom of heaven is within you.' Quakers call it the ‘still small voice within.’ This is the space of full awareness that is in harmony with all the universe, and thus is wisdom itself. ~ Ram Dass,

69:The game can be won or lost, but not the player himself. If he has worked hard, he has improved his game and indeed his faculties; this happens in defeat fully as much as in victory. As the contestant is related to his total person, so is the finite self of any particular lifetime related to its underlying Atman. ~ Huston Smith,

70:The Perennial Philosophy is expressed most succinctly in the Sanskrit formula, tat tvam asi ('That art thou'); the Atman, or immanent eternal Self, is one with Brahman, the Absolute Principle of all existence; and the last end of every human being, is to discover the fact for himself, to find out who he really is. ~ Aldous Huxley,

71:There is, so I believe, in the essence of everything, something that we cannot call learning. There is, my friend, only a knowledge-that is everywhere, that is Atman, that is in me and you and in every creature, and I am beginning to believe that this knowledge has no worse enemy than the man of knowledge, than learning. ~ Hermann Hesse,

72:The mind of a person of uncertain purpose grows weak day by day and becomes so unsettled that he can think of nothing except what is in his mind at the moment. This does not help us to realise the atman; in fact we lose our soul. We lose our dharma, we lose the capacity for good works, lose both this world and the other. ~ Mahatma Gandhi,

73:Above all, beware of compromises. I do not mean that you are to get into antagonism with anybody, but you have to hold on to your own principles in weal or woe and never adjust them to others' "fads" through the greed of getting supporters. Your Atman is the support of the universe—whose support do you stand in need of? ~ Swami Vivekananda,

74:the Upanishads agree on their central ideas: Brahman, the Godhead; Atman, the divine core of personality; dharma, the law that expresses and maintains the unity of creation; karma, the web of cause and effect; samsara, the cycle of birth and death; moksha, the spiritual liberation that is life’s supreme goal. Even ~ Krishna Dwaipayana Vyasa,

75:What good is this body? Let it go in helping others. Did not the Master preach until the very end? And shall I not do the same? I do not care a straw if the body goes. You cannot imagine how happy I am when I find earnest seekers after truth to talk to. In the work of waking up Atman in my fellow men I shall gladly die again and again! ~ Swami Vivekananda,

76:As you pull back into the consciousness, this world ceases to be a problem. It’s just something you’re watching. It keeps changing, but there is no sense of that being a problem. The more you are willing to just let the world be something you’re aware of, the more it will let you be who you are—the awareness, the Self, the Atman, the Soul. ~ Michael A Singer,

77:That which is nearest is least observed. The Atman is the nearest of the near, therefore the careless and the unsteady mind gets no clue to it. But the person who is alert, calm, self-restrained, and discriminating ignores the external world and, diving more and more into the inner world, realizes the glory of the Atman and becomes great. ~ Swami Vivekananda,

78:Internalize the vagrant mind and fix it in the Lord. Then the meditation will be profound and intense. Don't open the eyes. Don't move from the seat. Melt yourself down into Him. Dive in the deep corners of your heart. Get immerse in the brilliant Atman. Drink the nectar of Immortality. Now enjoy the silence. Son of the nectar! Rejoice! Peace! Silence! Glory! ~ Sivananda,

79:The word Atman (Soul) means the "breath of life". Atman is the principle of man's life, the Soul that pervades his being, his breath, his intellect and transcends them. Atman is what remains when everything that is not the self is eliminated. It is the unborn and immortal element in man, which is not to be confused with body, mind or intellect. ~ Sarvepalli Radhakrishnan,

80:Those who die, merely suffering the woes of life like cats and dogs, are they human beings? The worthy are those who, even when agitated by the sharp interaction of pleasure and pain, are discriminating and, knowing them to be of an evanescent nature, become passionately devoted to the Atman. This is all the difference between human beings and animals. ~ Swami Vivekananda,

81:In profound meditation, they found, when consciousness is so acutely focused that it is utterly withdrawn from the body and mind, it enters a kind of singularity in which the sense of a separate ego disappears. In this state, the supreme climax of meditation, the seers discovered a core of consciousness beyond time and change. They called it simply Atman, the Self. ~ Krishna Dwaipayana Vyasa,

82:Many verses of the holy books, above all the Upanishads of Sama-Veda spoke of this innermost thing. It is written: “Your soul is the whole world.” It says that when a man is asleep, he penetrates his innermost and dwells in Atman. There was wonderful wisdom in these verses; all the knowledge of the sages was told here in enchanting language, pure as honey collected by the bees. ~ Hermann Hesse,

83:Advance like a hero. Do not be thwarted by anything. How many days will this body last, with its happiness and misery? When you have the human body, then rouse the Atman within and say-I have reached the state of fearlessness!...and then as long as the body endures, speak unto others this message of fearlessness: 'Thou art That', 'Arise, awake, and stop not till the goal is reached' ~ Swami Vivekananda,

84:But it was right that it should be so; my eyes and heart acclaim it. I had to experience despair, I had to sink to the greatest mental depths, to thoughts of suicide, in order to experience grace, to hear Om again, to sleep deeply again and to awaken refreshed again. I had to become a fool again in order to find Atman in myself. I had to sin in order to live again. Whither will my path yet lead me? ~ Hermann Hesse,

85:To put it all very plainly, evolution can continue. It has already brought forth humans from amoebas- why on earth should we think that after that prodigious feat lasting billions of years, evolution just petered out and wound down? And if the ratio "amoeba to human" is repeated, the result could only be God. The mystics simply show us the stages of higher evolution leading to that Summit. ~ Ken Wilber, The Atman Project,

86:Brahman: the Reality; the Eternal; the Absolute; the Spirit; the Supreme Being; the One besides whom there is nothing else existent; in relation to the universe [cf. atman] the Supreme is brahman, the one Reality which is not only the spiritual, material and conscious substance of all the ideas and forces and forms of the universe, but their origin, support and possessor, the cosmic and supracosmic Spirit. God.    ~ Sri Aurobindo?,

87:Even in small matters, we can say, our intellect is not resolute. It will be resolute only if we fix our minds on one purpose and cling to it with discrimination, only if we work without looking for immediate results. At present, whether in politics or social reform we leap from one branch to another. I began with the illustration of a ball of earth and told you that, even if we concentrate on that, we can realise the atman. ~ Mahatma Gandhi,

88:That I know nothing about myself, that Siddhartha has remained thus alien and unknown to me, stems from one cause, a single cause: I was afraid of myself, I was fleeing from myself! I searched Atman, I searched Brahmin, I was willing to dissect myself and peel off all of its layers, to find the core of all peels in its unknown interior, the Atman, life, the divine part, the ultimate part. But I have lost myself in the process. ~ Hermann Hesse,

89:The High-Subtle Self ::: "...cognitive style- actual intuition and literal inspiration, archetypal Form, audible illumination, revelations of light and sound affective elements- rapture, bliss, ecstatic release into superconsciousness motivational/conative factors-karuna, compassion, overwhelming love and gratefulness temporal mode- transtemporal, moving into eternity mode of self- archetypal-divine, overself, overmind." ~ Ken Wilber, The Atman Project pg.80,

90:Two ideas are psychologically deep-rooted in man: self-protection and self-preservation. For self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parent. For self-preservation man has conceived the idea of an immortal Soul or Atman, which will live eternally. In his ignorance, weakness, fear, and desire, man needs these two things to console himself. Hence he clings to them deeply and fanatically. ~ Walpola Rahula,

91:Once we become conscious, even dimly, of the Atman, the Reality within us, the world takes on a very different aspect. It is no longer a court of justice but a kind of gymnasium. Good and evil, pain and pleasure, still exist, but they seem more like the ropes and vaulting-horses and parallel bars which can be used to make our bodies strong. Maya is no longer an endlessly revolving wheel of pain and pleasure but a ladder which can be climbed to consciousness of the Reality. ~ Adi Shankaracharya,

92:Although it was over 50 years ago, I have not forgotten the moment when, after exploring the maze of Indian metaphysics, I reached its central Thought. I read that if we go deeper and deeper into the self we can arrive at last at the recognition of Atman, the essential self; and that if we go deeper into the not-self, the world that seems so solid and real, pulling aside veil after veil of illusion, we shall find Brahman, the ultimate reality; and that Atman and Brahman are identical. ~ J B Priestley,

93:I had to experience despair, I had to sink to the greatest mental depths, to thoughts of suicide, in order to experience grace, to hear Om again, to sleep deeply again and to awaken refreshed again. I had to become a fool again in order to find Atman in myself. I had to sin in order to live again. Whither will my path yet lead me? This path is stupid, it goes in spirals, perhaps in circles, but whichever way it goes, I will follow it. He was aware of a great happiness mounting within him. ~ Hermann Hesse,

94:After every happiness comes misery; they may be far apart or near. The more advanced the soul, the more quickly does one follow the other. What we want is neither happiness nor misery. Both make us forget our true nature; both are chains-one iron, one gold; behind both is the Atman, who knows neither happiness nor misery. These are states, and states must ever change; but the nature of the Atman is bliss, peace, unchanging. We have not to get it, we have it; only wash away the dross and see it. ~ Swami Vivekananda,

95:After every happiness comes misery; they may be far apart or near. The more advanced the soul, the more quickly does one follow the other. What we want is neither happiness nor misery. Both make us forget our true nature; both are chains--one iron, one gold; behind both is the Atman, who knows neither happiness nor misery. These are states, and states must ever change; but the nature of the Atman is bliss, peace, unchanging. We have not to get it, we have it; only wash away the dross and see it. ~ Swami Vivekananda,

96:The reason why I do not know anything about myself, the reason why Siddhartha has remained alien and unknown to myself is due to one thing, to one single thing--I was afraid of myself, I was fleeing from myself. I was seeking Atman, I was seeking Brahman, I was determined to dismember myself and tear away its layers of husk in order to find in its unknown innermost recess the kernel at the heart of those layers, the Atman, life, the divine principle, the ultimate. But in so doing, I was losing myself. ~ Hermann Hesse,

97:Those who are established in wisdom (sthita-prajna) live in continuous, unbroken awareness that they are not the perishable body but the Atman. Further, they see the same Self in everyone, for the Atman is universally present in all. Such a one, Krishna says, does not identify with personal desires. These desires are on the surface of personality, and the Self is its very core. The Self-realized man or woman is not motivated by personal desires – in other words, by any desire for kama, personal satisfaction. ~ Krishna Dwaipayana Vyasa,

98:Self-knowledge, which comes from within, gradually change our beliefs and drops those beliefs which are false and stupid. After being cleared off all the dirt acquired by us in the form of second-hand knowledge in our early age, we can directly see the reality, through our own eyes, through our own heart and mind, as our mind gets unconditioned. It is this mind that is rightly compared to God, as such a consciousness is pure, having been cured of all ignorance and darkness and we come close to our true self—Atman or soul. ~ Awdhesh Singh,

99:Never during its pilgrimage is the human spirit completely adrift and alone. From start to finish its nucleus is the Atman, the god-within... underlying its whirlpool of transient feelings, emotions, and delusions is the self-luminous, abiding point of the transpersonal god. As the sun lights the world even when cloud-covered, “the Immutable is never seen but is the Witness; it is never heard but is the Hearer; it is never thought but is the Thinker; it is never known but is the Knower. There is no other witness but This, no other knower but This." from the Upanishad ~ Huston Smith,

100:It was only possible to define or comprehend something when there was duality. A person can see, taste, or smell something that is separate and apart from him- or herself. But when “the whole [brahman] has become a person’s very self [atman], then who is there for him to see and by what means? Who is there for me to think of and by what means?”14 It was impossible to perceive the perceiver within oneself. So you could only say neti . . . neti (“not this”). The sage affirmed the existence of the atman while at the same time denying that it bore any similarity to anything known by the senses. ~ Karen Armstrong,

101:Having been pondering while slowly walking along, he now stopped as these thoughts caught hold of him, and right away another thought sprang forth from these, a new thought, which was: "That I know nothing about myself, that Siddhartha has remained thus alien and unknown to me, stems from one cause, a single cause: I was afraid of myself, I was fleeing from myself! I searched Atman, I searched Brahman, I was willing to to dissect my self and peel off all of its layers, to find the core of all peels in its unknown interior, the Atman, life, the divine part, the ultimate part. But I have lost myself in the process. ~ Hermann Hesse,

102:Krishna assures Arjuna that his basic nature is not subject to time and death; yet he reminds him that he cannot realize this truth if he cannot see beyond the dualities of life: pleasure and pain, success and failure, even heat and cold. The Gita does not teach a spirituality aimed at an enjoyable life in the hereafter, nor does it teach a way to enhance power in this life or the next. It teaches a basic detachment from pleasure and pain, as this chapter says more than once. Only in this way can an individual rise above the conditioning of life’s dualities and identify with the Atman, the immortal Self. Also, ~ Krishna Dwaipayana Vyasa,

103:THE CONSCIOUSNESS IS THE ATMAN, THE SOUL. The first meaning is: in this world, only consciousness is yours. The word atman means: that which is your own. Regardless of how much the rest may appear to you as your own, it is alien. All of that which you otherwise claim as yours – friends, loved ones, family, wealth, fame, high position, a great empire – it is all a deception. Because one day death will snatch it all away from you. So death is the criterion for determining who is your own and who is the stranger. That which death can separate you from, know that it didn’t belong to you, and that which it can’t, was indeed your own. ~ Osho,

104:And where was Atman to be found, where did He reside, where did his eternal heart beat, where else but in one's own self, in its innermost part, in its indestructible part, which everyone had in himself? But where, where was this self, this innermost part, this ultimate part? It was not flesh and bone, it was neither thought nor consciousness, thus the wisest ones taught. So, where, where was it? To reach this place, the self, myself, the Atman, there was another way, which was worthwhile looking for? Alas, and nobody showed this way, nobody knew it, not the father, and not the teachers and wise men, not the holy sacrificial songs! ~ Hermann Hesse,

105:The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.    ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, The Object Of Knowledge [296],

106:But what a path it has been! I have had to experience so much stupidity, so many vices, so much error, so much nausea, disillusionment and sorrow, just in order to become a child again and begin anew. But it was right that it should be so; my eyes and heart acclaim it. I had to experience despair, I had to sink to the greatest mental depths, to thoughts of suicide, in order to experience grace, to hear Om again, to sleep deeply again and to awaken refreshed again. I had to become a fool again in order to find Atman in myself. I had to sin in order to live again. Whither will my path lead me? This path is stupid, it goes in spirals, perhaps in circles, but whichever way it goes, I will follow it. ~ Hermann Hesse,

107:Son dovuto passare attraverso tanta sciocchezza, tanta bruttura, tanto errore, tanto disgusto e delusione e dolore, solo per ridiventare bambino e poter ricominciare da capo. Ma è stato giusto, il mio cuore lo approva, gli occhi miei ne ridono. Ho dovuto provare la disperazione, ho dovuto abbassarmi fino al più stolto di tutti i pensieri, al pensiero del suicidio, per poter rivivere la grazia, per riapprendere l'Om, per poter di nuovo dormire tranquillo e risvegliarmi sereno. Ho dovuto essere un pazzo, per sentire di nuovo l'Atman. Ho dovuto peccare per poter rivivere. Dove può ancora condurmi il mio cammino? Stolto è questo cammino, va strisciando obliquamente, forse va in cerchio. Ma vada come vuole, io son contento di seguirlo. ~ Hermann Hesse,

108:Our insistence on being different from everything around us is one of the greatest mistakes of mankind. We stubbornly maintain an illusory distinction that sets us apart from rock and ice, water and fire, plant and animal. Both religion and rationality try to explain it through an elaborate vocabulary of separation—soul, atman, spirit, ghosts in the machine or simply the idea of selfhood. We have dreamed up gods so that we can reassure ourselves that somewhere, someday, somehow, after this life is over, something awaits us: a presence that recognizes who we are. But if we approach a mountain instead, accepting that we are nothing more or less than an integral part of its existence, our ego merges with the nature of the mountain. In ~ Stephen Alter,

109:In the ancient Indian Upanishads, the answer to the question “Who am I?” is “Tat tvam asi.” This succinct Sanskrit sentence means literally: “Thou art That,” or “You are Godhead.” It suggests that we are not namarupa—name and form (body/ego), but that our deepest identity is with a divine spark in our innermost being (Atman) that is ultimately identical with the supreme universal principle (Brahman). And Hinduism is not the only religion that has made this discovery. The revelation concerning the identity of the individual with the divine is the ultimate secret that lies at the mystical core of all great spiritual traditions. The name for this principle could thus be the Tao, Buddha, Cosmic Christ, Allah, Great Spirit, Sila, and many others. ~ Stanislav Grof,

110:are only five mahabhutas – earth, water, fire (which includes heat and light), air and space. The tanmatras of these are smell, taste, colour, form, touch, and sound. The five cognitive sense organs are the ears, the skin, the eyes, the tongue and the nose. The five active senses are the mouth, the hands, the feet, the generative organs, and the anus. The inner organ is comprised of four aspects – manas, buddhi, ahamkara and chitta. Manas doubts, buddhi concludes, ahamkara creates pride, chitta remembers. These twenty-four are aspects of Prakriti, and the twenty-fifth is the Atman, the Soul, which is identical with the Purusha, God. Some of the wise say that Kaala, Time, is God, Ishvara’s, supernatural power that brings fear, samsara, birth and ~ Ramesh Menon,

111:In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him, when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe. ~ Hermann Hesse,

112:The Fire is to be quieted and silenced says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth; an inner hearing opens, the direct voice of Truth - the Word - reaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is a clothing, though a luminous clothing - hiranmayam pair am. When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body ; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.    ~ Nolini Kanta Gupta, The Approach To Mysticism,

113:Bede states that “the essential truth of Hinduism is the doctrine of the Brahman. The Brahman is the Mystery of Being, the ultimate Truth, the one Reality. Yet it also can only be described by negatives.…It is unseen, unrelated, inconceivable, uninferable, unimaginable, indescribable.” Yet it can be experienced “in the depth of the soul as the very ground of its being. It is the Atman, the Self, the real being of man as of the universe. ‘I am Brahman,’ ‘Thou are that,’ ‘All this [world] is Brahman.’ These are the mahavakyas, the ‘great sayings,’ of the Upanishads, in which the Mystery of being is revealed.” How similar these great sayings are to Meister Eckhart — who says we too learn, in the experience of “breakthrough,” that “God and I are one,” that “every creature is a word of God and a book about God,” that “God’s ground and my ground are one ground,” and that the Godhead “has no name and will never be given a name. ~ Matthew Fox,

114:We already saw that in evolution each of these structures emerges as a substitute gratification, and is abandoned when it ceases to gratify. And we can see now that each of them emerges as a substitute in evolution because each was created as substitute in involution. The self can climb back up this involved chain of substitutes only by tasting them, finding them lacking, accepting their death, and thus transcending them (all of which the self in involution refused to do). But the self will evolve up the chain of being only to the point at which it will accept the substitute gratifications as satisfactory (bodily substitutes, or mental substitutes, or subtle ones, or causal ones). At that particular level, its incest settles in, it accepts its substitutes as real, its Eros wins out over Thanatos, it will not undergo the separation anxiety of transcending and dying to that level, and so evolution stops cold (for this lifetime). The self has, in this life, gotten as close as it can to the Source (while still imagining it is the Source)    ~ Ken Wilber, The Atman Project,

115:In the shade of the house, in the sunshine of the riverbank near the boats, in the shade of the Sal-wood forest, in the shade of the fig tree is where Siddhartha grew up, the handsome son of the Brahman, the young falcon, together with his friend Govinda, son of a Brahman. The sun tanned his light shoulders by the banks of the river when bathing, performing the sacred ablutions, the sacred offerings. In the mango grove, shade poured into his black eyes, when playing as a boy, when his mother sang, when the sacred offerings were made, when his father, the scholar, taught him, when the wise men talked. For a long time, Siddhartha had been partaking in the discussions of the wise men, practising debate with Govinda, practising with Govinda the art of reflection, the service of meditation. He already knew how to speak the Om silently, the word of words, to speak it silently into himself while inhaling, to speak it silently out of himself while exhaling, with all the concentration of his soul, the forehead surrounded by the glow of the clear-thinking spirit. He already knew to feel Atman in the depths of his being, indestructible, one with the universe. ~ Hermann Hesse,

116:Yoga is not something a person practices with music or mirrors or any other distraction. It's purpose is less about samyoga than it is about viyoga, which is to say, it is more about disconnecting than it is about connecting which many Westerners find strange, until they hear it explained. The reason a person practices every day is to disconnect from their deep connection to suffering. The author of the ancient Yogatattva Upanishad believed that without the practice of yoga, it was entirely impossible to set the atman free. The atman, of course, is the soul. And just as the rani said, we are so burdened down by our daily worries that many of us have become no different than beasts. We walk around eating and drinking and caring very little about our purpose in this life. Some of us are not even very clever beasts. We are merely trudging through our work, yoked to some terrible master or job. The goal of yoga is to changed all of this; to remind the human who has become like an ox that their yoke and harness can be taken off, even if it's only for a few minutes a day, and that through silencing the mind, we can silence greed, and hunger, and desire as well. ~ Michelle Moran,

117:Integral Psychology presents a very complex picture of the individual. As he did previously in The Atman Project, at the back of the book Wilber has included numerous charts showing how his model relates to the work of a hundred or so different authors from East and West.57 57. Wilber compares the models of Huston Smith, Plotinus, Buddhism, Stan Grof, John Battista, kundalini yoga, the Great Chain of Being, James Mark Baldwin, Aurobindo, the Kabbalah, Vedanta, William Tiller, Leadbeater, Adi Da, Piaget, Commons and Richards, Kurt Fisher, Alexander, Pascual-Leone, Herb Koplowitz, Patricia Arlin, Gisela Labouvie-Vief, Jan Sinnot, Michael Basseches, Jane Loevinger, John Broughton, Sullivan, Grant and Grant, Jenny Wade, Michael Washburn, Erik Erikson, Neumann, Scheler, Karl Jaspers, Rudolf Steiner, Don Beck, Suzanne Cook-Greuter, Clare Graves, Robert Kegan, Kohlberg, Torbert, Blanchard-Fields, Kitchener and King, Deirdre Kramer, William Perry, Turner and Powell, Cheryl Armon, Peck, Howe, Rawls, Piaget, Selman, Gilligan, Hazrat Inayat Khan, mahamudra meditation, Fowler, Underhill, Helminiak, Funk, Daniel Brown, Muhyddin Ibn 'Arabi, St. Palamas, classical yoga, highest tantra yoga, St Teresa, Chirban, St Dionysius, Patanjali, St Gregory of Nyssa, transcendental meditation, Fortune, Maslow, Chinen, Benack, Gardner, Melvin Miller, Habermas, Jean Houston, G. Heard, Lenski, Jean Gebser, A. Taylor, Jay Early, Robert Bellah, and Duane Elgin. ~ Frank Visser, Ken Wilber Thought as Passion,

118:Each person is born with an unencumbered spot, free of expectation and regret, free of ambition and embarrassment, free of fear and worry; an umbilical spot of grace where we were each first touched by God. It is this spot of grace that issues peace. Psychologists call this spot the Psyche, Theologians call it the Soul, Jung calls it the Seat of the Unconscious, Hindu masters call it Atman, Buddhists call it Dharma, Rilke calls it Inwardness, Sufis call it Qalb, and Jesus calls it the Center of our Love. To know this spot of Inwardness is to know who we are, not by surface markers of identity, not by where we work or what we wear or how we like to be addressed, but by feeling our place in relation to the Infinite and by inhabiting it. This is a hard lifelong task, for the nature of becoming is a constant filming over of where we begin, while the nature of being is a constant erosion of what is not essential. Each of us lives in the midst of this ongoing tension, growing tarnished or covered over, only to be worn back to that incorruptible spot of grace at our core. When the film is worn through, we have moments of enlightenment, moments of wholeness, moments of Satori as the Zen sages term it, moments of clear living when inner meets outer, moments of full integrity of being, moments of complete Oneness. And whether the film is a veil of culture, of memory, of mental or religious training, of trauma or sophistication, the removal of that film and the restoration of that timeless spot of grace is the goal of all therapy and education. Regardless of subject matter, this is the only thing worth teaching: how to uncover that original center and how to live there once it is restored. We call the filming over a deadening of heart, and the process of return, whether brought about through suffering or love, is how we unlearn our way back to God ~ Mark Nepo,

119:Meravigliosa fu in realtà la mia vita, pensava, meravigliose vie ha seguito. Ragazzo, non ho avuto a che fare se non con dei e sacrifici. Giovane, non ho avuto a che fare se non con ascesi, meditazione e contemplazione, sempre in cerca di Brahma, sempre intento a venerare l'eterno nello Atman. Ma quando fui giovanotto mi riunii ai penitenti, vissi nella foresta, soffersi il caldo e il gelo, appresi a sopportare la fame, appresi a far morire il mio corpo. Meravigliosa mi giunse allora la rivelazione attraverso la dottrina del grande Buddha, e sentii la conoscenza dell'unità del mondo circolare in me come il mio stesso sangue. Ma anche da Buddha e dalla grande conoscenza mi dovetti staccare. Me n'andai, e appresi da Kamala la gioia d'amore, appresi da Kamaswami il commercio, accumulai denaro, dissipai denaro, appresi ad amare il mio stomaco, a lusingare i miei sensi. Molti anni dovetti impiegare per perdere lo spirito, disapprendere il pensiero, dimenticare l'unità. Non è forse come se lentamente e per grandi traviamenti io mi fossi rifatto, d'uomo, bambino, di saggio che ero, un uomo puerile? Eppure è stata buona questa via, e l'usignolo non è ancor morto nel mio petto. Ma che via fu questa! Son dovuto passare attraverso tanta sciocchezza, tanta bruttura, tanto errore, tanto disgusto e delusione e dolore, solo per ridiventare bambino e poter ricominciare da capo. Ma è stato giusto, il mio cuore lo approva, gli occhi miei ne ridono. Ho dovuto provare la disperazione, ho dovuto abbassarmi fino al più stolto di tutti i pensieri, al pensiero del suicidio, per poter rivivere la grazia, per riapprendere l'Om, per poter di nuovo dormire tranquillo e risvegliarmi sereno. Ho dovuto essere un pazzo, per sentire di nuovo l'Atman. Ho dovuto peccare per poter rivivere. Dove può ancora condurmi il mio cammino? Stolto è questo cammino, va strisciando obliquamente, forse va in cerchio. Ma vada come vuole, io son contento di seguirlo. ~ Hermann Hesse,

120:Something happened to you before you were born, and this is what it was:    STAGE ONE: THE CHIKHAI    The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together).    Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light."    The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project,

121: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],

122:Wake up the note! the song that had its birth Far off, where worldly taint could never reach, In mountain caves and glades of forest deep, Whose calm no sigh for lust or wealth or fame Could ever dare to break; where rolled the stream Of knowledge, truth, and bliss that follows both. Sing high that note, Sannyasin bold! Say -- "Om Tat Sat, Om!" Strike off thy fetters! Bonds that bind thee down, Of shining gold, or darker, baser ore; Love, hate -- good, bad -- and all the dual throng, Know, slave is slave, caressed or whipped, not free; For fetters, though of gold, are not less strong to bind; Then off with them, Sannyasin bold! Say -- "Om Tat Sat, Om!" Let darkness go; the will-o'-the-wisp that leads With blinking light to pile more gloom on gloom. This thirst for life, for ever quench; it drags From birth to death, and death to birth, the soul. He conquers all who conquers self. Know this And never yield, Sannyasin bold! Say -- "Om Tat Sat, Om!" "Who sows must reap," they say, "and cause must bring The sure effect; good, good; bad, bad; and none Escape the law. But whoso wears a form Must wear the chain." Too true; but far beyond Both name and form is Atman, ever free. Know thou art That, Sannyasin bold! Say -- "Om Tat Sat, Om! " They know not truth who dream such vacant dreams As father, mother, children, wife, and friend. The sexless Self! whose father He? whose child? Whose friend, whose foe is He who is but One? The Self is all in all, none else exists; And thou art That, Sannyasin bold! Say -- "Om Tat Sat, Om!" There is but One -- The Free -- The Knower -- Self! Without a name, without a form or stain. In Him is Maya dreaming all this dream. The witness, He appears as nature, soul. Know thou art That, Sannyasin bold! Say -- "Om Tat Sat, Om!" Where seekest thou? That freedom, friend, this world Nor that can give. In books and temples vain Thy search. Thine only is the hand that holds The rope that drags thee on. Then cease lament, Let go thy hold, Sannyasin bold! Say -- "Om Tat Sat, Om!" Say, "Peace to all: From me no danger be To aught that lives. In those that dwell on high. In those that lowly creep, I am the Self in all! All life both here and there, do I renounce, All heavens and earths and hells, all hopes and fears." Thus cut thy bonds, Sannyasin bold! Say -- "Om Tat Sat, Om!" Heed then no more how body lives or goes, Its task is done. Let Karma float it down; Let one put garlands on, another kick This frame; say naught. No praise or blame can be Where praiser praised, and blamer blamed are one. Thus be thou calm, Sannyasin bold! Say -- "Om Tat Sat, Om!" Truth never comes where lust and fame and greed Of gain reside. No man who thinks of woman As his wife can ever perfect be; Nor he who owns the least of things, nor he Whom anger chains, can ever pass thro' Maya's gates. So, give these up, Sannyasin bold! Say -- "Om Tat Sat, Om!" Have thou no home. What home can hold thee, friend? The sky thy roof, the grass thy bed; and food What chance may bring, well cooked or ill, judge not. No food or drink can taint that noble Self Which knows Itself. Like rolling river free Thou ever be, Sannyasin bold! Say -- "Om Tat Sat, Om!" Few only know the truth. The rest will hate And laugh at thee, great one; but pay no heed. Go thou, the free, from place to place, and help Them out of darkness, Maya's veil. Without The fear of pain or search for pleasure, go Beyond them both, Sannyasin bold! Say -- "Om Tat Sat, Om!" Thus, day by day, till Karma's powers spent Release the soul for ever. No more is birth, Nor I, nor thou, nor God, nor man. The "I" Has All become, the All is "I" and Bliss. Know thou art That, Sannyasin bold! Say -- "Om Tat Sat, Om!" ~ Swami Vivekananda, Song of the Sanyasin ,

123:The Teachings of Some Modern Indian Yogis Ramana Maharshi According to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading. * The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ...... 1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II,

124:Sempre più lento andava il pensieroso e si chiedeva frattanto: « Ma che è dunque ciò che avevi voluto apprendere dalle dottrine e dai maestri, e che essi, pur avendoti rivelato tante cose, non sono riusciti a insegnarti? ». Ed egli trovò: « L'Io era, ciò di cui volevo apprendere il senso e l'essenza. L'Io era, ciò di cui volevo liberarmi, ciò che volevo superare. Ma non potevo superarlo, potevo soltanto ingannarlo, potevo soltanto fuggire o nascondermi davanti a lui. In verità, nessuna cosa al mondo ha tanto occupato i miei pensieri come questo mio Io, questo enigma ch'io vivo, d'essere uno, distinto e separato da tutti gli altri, d'essere Siddharta! E su nessuna cosa al mondo so tanto poco quanto su di me, Siddharta!». Colpito da questo pensiero s'arrestò improvvisamente nel suo lento cammino meditativo, e tosto da questo pensiero ne balzò fuori un altro, che suonava: « Che io non sappia nulla di me, che Siddharta mi sia rimasto così estraneo e sconosciuto, questo dipende da una causa fondamentale, una sola: io avevo paura di me, prendevo la fuga davanti a me stesso! L'Atman cercavo, Brahma cercavo, e volevo smembrare e scortecciare il mio Io, per trovare nella sua sconosciuta profondità il nocciolo di tutte le cortecce, l'Atman, la vita, il divino, l'assoluto. Ma proprio io, intanto, andavo perduto a me stesso ». Siddharta schiuse gli occhi e si guardò intorno, un sorriso gli illuminò il volto, e un profondo sentimento, come di risveglio da lunghi sogni, lo percorse fino alla punta dei piedi. E appena si rimise in cammino, correva in fretta, come un uomo che sa quel che ha da fare. « Oh! » pensava respirando profondamente « ora Siddharta non me lo voglio più lasciar scappare! Basta! cominciare il pensiero e la mia vita con l'Atman e col dolore del mondo! Basta! uccidermi e smembrarmi, per scoprire un segreto dietro le rovine! Non sarà più lo Yoga-Veda a istruirmi, né l'Atharva-Veda, né gli asceti, né alcuna dottrina. Dal mio stesso Io voglio andare a scuola, voglio conoscermi, voglio svelare quel mistero che ha nome Siddharta ». Si guardò attorno come se vedesse per la prima volta il mondo. Bello era il mondo, variopinto, raro e misterioso era il mondo! Qui era azzurro, là giallo, più oltre verde, il cielo pareva fluire lentamente come i fiumi, immobili stavano il bosco e la montagna, tutto bello, tutto enigmatico e magico, e in mezzo v'era lui, Siddharta, il risvegliato, sulla strada che conduce a se stesso. Tutto ciò, tutto questo giallo e azzurro, fiume e bosco penetrava per la prima volta attraverso la vista in Siddharta, non era più l'incantesimo di Mara, non era più il velo di Maya, non era più insensata e accidentale molteplicità del mondo delle apparenze, spregevole agli occhi del Brahmino, che, tutto dedito ai suoi profondi pensieri, scarta la molteplicità e solo dell'unità va in cerca. L'azzurro era azzurro, il fiume era fiume, e anche se nell'azzurro e nel fiume vivevan nascosti come in Siddharta l'uno e il divino, tale era appunto la natura e il senso del divino, d'esser qui giallo, là azzurro, là cielo, là bosco e qui Siddharta. Il senso e l'essenza delle cose erano non in qualche cosa oltre e dietro loro, ma nelle cose stesse, in tutto. « Come sono stato sordo e ottuso! » pensava, e camminava intanto rapidamente. «Quand'uno legge uno scritto di cui vuoi conoscere il senso, non ne disprezza i segni e le lettere, né li chiama illusione, accidente e corteccia senza valore, bensì li decifra, li studia e li ama, lettera per lettera. Io invece, io che volevo leggere il libro del mondo e il libro del mio proprio Io, ho disprezzato i segni e le lettere, a favore d'un significato congetturato in precedenza, ho chiamato illusione il mondo delle apparenze, ho chiamato il mio occhio e la mia lingua fenomeni accidentali e senza valore. No, tutto questo è finito, ora son desto, mi sono risvegliato nella realtà e oggi nasco per la prima volta. ~ Hermann Hesse,

125:STAGE TWO: THE CHONYID    The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities.    The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance.    How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity.    According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied.    Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example:    Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms].    At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu.    Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas.    The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof."    But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project, 129,

   35 Integral Yoga
   19 Yoga
   9 Psychology
   9 Philosophy
   9 Occultism
   2 Hinduism
   1 Poetry


   65 Sri Aurobindo
   14 Carl Jung
   10 Nolini Kanta Gupta
   9 Aldous Huxley
   8 Swami Vivekananda
   8 A B Purani
   7 Sri Ramana Maharshi
   5 Sri Ramakrishna
   4 The Mother
   4 Swami Sivananda Saraswati
   3 Swami Krishnananda
   2 Mahendranath Gupta


   12 Essays On The Gita
   9 The Synthesis Of Yoga
   9 The Perennial Philosophy
   9 Talks
   8 Letters On Yoga I
   8 Evening Talks With Sri Aurobindo
   6 The Life Divine
   5 Record of Yoga
   5 Mysterium Coniunctionis
   5 Letters On Yoga III
   5 Letters On Yoga II
   5 Aion
   4 The Secret Doctrine
   4 The Gospel of Sri Ramakrishna
   4 Isha Upanishad
   4 Bhakti-Yoga
   4 Amrita Gita
   3 The Study and Practice of Yoga
   3 The Archetypes and the Collective Unconscious
   3 Essays In Philosophy And Yoga
   2 Raja-Yoga
   2 Questions And Answers 1955
   2 Letters On Yoga IV
   2 Hymns to the Mystic Fire
   2 Essays Divine And Human
   2 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Collected Works of Nolini Kanta Gupta - Vol 03
   2 Collected Works of Nolini Kanta Gupta - Vol 02
   2 Collected Works of Nolini Kanta Gupta - Vol 01

00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    First of all, he has the Sun; it is the primary light by which he lives and moves. When the Sun sets, the Moon rises to replace it. When both the Sun and the Moon set, he has recourse to the Fire. And when the Fire, too, is extinguished, there comes the Word. In the end, when the Fire is quieted and the Word silenced, man is lighted by the Light of the Atman. This Atman is All-Knowledge; it is secreted within the life, within the heart: it is selfluminous Vijnamaya preu rdyantar jyoti..    The progression indicated by the order of succession points to a gradual withdrawal from the outer to the inner light, from the surface to the deep, from the obvious to the secret, from the actual and derivative to the real and original. We begin by the senses and move towards the Spirit.    The Sun is the first and the most immediate source of light that man has and needs. He is the presiding deity of our waking consciousness and has his seat in the eyecakusa ditya, ditya caku bhtvakii prviat. The eye is the representative of the senses; it is the sense par excellence. In truth, sense-perception is the initial light with which we have to guide us, it is the light with which we start on the way. A developed stage comes when the Sun sets for us, that is to say, when we retire from the senses and rise into the mind, whose divinity is the Moon. It is the mental knowledge, the light of reason and intelligence, of reflection and imagination that govern our consciousness. We have to proceed farther and get beyond the mind, exceed the derivative light of the Moon. So when the Moon sets, the Fire is kindled. It is the light of the ardent and aspiring heart, the glow of an inner urge, the instincts and inspirations of our secret life-will. Here we come into touch with a source of knowledge and realization, a guidance more direct than the mind and much deeper than the sense-perception. Still this light partakes more of heat than of pure luminosity; it is, one may say, incandescent feeling, but not vision. We must probe deeper, mount higherreach heights and profundities that are serene and transparent. The Fire is to be quieted and silenced, says the Upanishad. Then we come nearer, to the immediate vicinity of the Truth: an inner hearing opens, the direct voice of Truth the Wordreaches us to lead and guide. Even so, however, we have not come to the end of our journey; the Word of revelation is not the ultimate Light. The Word too is clothing, though a luminous clothinghiramayam ptram When this last veil dissolves and disappears, when utter silence, absolute calm and quietude reign in the entire consciousness, when no other lights trouble or distract our attention, there appears the Atman in its own body; we stand face to face with the source of all lights, the self of the Light, the light of the Self. We are that Light and we become that Light.    II. The Four Oblations

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism    The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)    Rani Rasmani spent a fortune for the construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.   --    Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."    Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.   --    Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.    Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   Do such psychological conceptions correspond to anything real and possible? All Yoga asserts them as its ultimate experience and supreme aim. They form the governing principles of our highest possible state of consciousness, our widest possible range of existence. There is, we say, a harmony of supreme faculties, corresponding roughly to the psychological faculties of revelation, inspiration and intuition, yet acting not in the intuitive reason or the divine mind, but on a still higher plane, which see Truth directly face to face, or rather live in the truth of things both universal and transcendent and are its formulation and luminous activity. And these faculties are the light of a conscious existence superseding the egoistic and itself both cosmic and transcendent, the nature of which is Bliss. These are obviously divine and, as man is at present apparently constituted, superhuman states of consciousness and activity. A trinity of transcendent existence, self-awareness and self-delight7 is, indeed, the metaphysical description of the supreme Atman, the self-formulation, to our awakened knowledge, of the Unknowable whether conceived as a pure Impersonality or as a cosmic Personality manifesting the universe. But in Yoga they are regarded also in their psychological aspects as states of subjective existence to which our waking consciousness is now alien, but which dwell in us in a superconscious plane and to which, therefore, we may always ascend.   For, as is indicated by the name, causal body (karan.a), as opposed to the two others which are instruments (karan.a), this crowning manifestation is also the source and effective power of all that in the actual evolution has preceded it. Our mental activities are, indeed, a derivation, selection and, so long as they are divided from the truth that is secretly their source, a deformation of the divine knowledge. Our sensations and emotions have the same relation to the Bliss, our vital forces and actions to the aspect of Will or Force assumed by the divine consciousness, our physical being to the pure essence of that Bliss and

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a dreamer. A dream of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or revitalising the old, is the very soul of pure mentality. But it knows not how to deal with the resistance of Matter. There it is hampered and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the grey actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite Nature either rends and casts aside or disfigures out of recognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those realisations of the dreamer in Man which the world has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.   1 Who dwells in Dream, the inly conscious, the enjoyer of abstractions, the Brilliant.

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga    For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.    The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.

01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga    The consciousness that breathed out these mighty words, these heavenly sounds was in itself mighty and heavenly and it is that that touches you, penetrates you, vibrates in you a kindred chord, "awakening in you someone dead" till thenmrtam kcana bodhayant. More than the matter, the thing that was said, was the personality, the being who embodied the truth expressed, the living consciousness behind the words and the speech that set fire to your soul. Indeed it was the soul that Vivekananda could awaken and stir in you. Any orator, any speaker with some kind of belief, even if it is for the moment, in what he says, by the sheer force of assertion, can convince your mind and draw your acquiescence and adhesion. A leader of men, self-confident and bold and fiery, can carry you off your feet and make you do brave things. But that is a lower degree of character and nature, ephemeral and superficial, that is touched in you thereby. The spiritual leader, the Guide, goes straight to the spirit in youit is the call of the deep unto the deep. That was what Vivekananda meant when he said that Brahman is asleep in you, awaken it, you are the Brahman, awaken it, you are free and almighty. It is the spirit consciousness Sachchidananda that is the real man in you and that is supremely mighty and invincible and free absolutely. The courage and fearlessness that Vivekananda gave you was the natural attribute of the lordship of your spiritual reality. Vivekananda spoke and roused the Atman in man.    Vivekananda spoke to the Atman in man, he spoke to the Atman of the world, and he spoke specially to the Atman of India. India had a large place in Vivekananda's consciousness: for the future of humanity and the world is wedded to India's future. India has a great mission, it has a spiritual, rather the spiritual work to do. Here is India's work as Vivekananda conceived it in a nutshell:    "Shall India die? Then from the world all spirituality will be extinct." And wherefore is this call for the life spiritual? Thus the aspiring soul would answer:

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga   The Atman is the universal Purusha.   The Jiv Atman is the individual Purusha, and the

0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga    Its like the extraordinary feeling I had in my experience that night [January 24]the individuality, even in its highest consciousness, even whats known as the Atman13 and the soul, had nothing to do with it. For it comes like this (same gesture), with an absoluteness. There is NO individual participationits a decision coming from the Supreme.    Its the same thing for the rest: all your aspiration, all your tapasya, all your efforts, all that is individualabsolutely no effect. It comes, and there it is.   --    Atman: the Self or Spirit.    Here Mother gradually goes into trance and all the rest of this conversation will take place in a state of trance.

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga    The Upanishad gives the warning in most emphatic terms: This Atman is not to be gained by the weakling1 and again it declared:    Nor to the fickle and the unsteady should this knowledge be given2 and yet again:

03.05 - The Spiritual Genius of India, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga    All other nations have this one, or that other, line of self-expression, special to each; but it is India's characteristic not to have had any such single and definite modus Vivendiwhat was single and definite in her case was a mode not of living but of being. India looked above all to the very self in things; and in all her life-expression it was the soul per se which mattered to her,even as the-great Yajnavalkya said to his wife Maitreyi,tmanastu kmay sarvam priyam bhavati. The expressions of the self had no intrinsic value of their own and mattered only so far as they symbolised or embodied or pointed to the secret reality of the Atman. And perhaps it was on this account that India's creative activities, even in external life, were once upon a time so rich and varied, so stupendous and, full of marvel. Because she was attached and limited to no one dominating power of life, she could create infinite forms, so many channels of power for the soul whose realisation was her end and aim.    There was no department of life or culture in which it could be said of India that she was not great, or even, in a way, supreme. From hard practical politics touching our earth, to the nebulous regions of abstract metaphysics, everywhere India expressed the power of her genius equally well. And yet none of these, neither severally nor collectively, constituted her specific genius; none showed the full height to which she could raise herself, none compassed the veritable amplitude of her innermost reality. It is when we come to the domain of the Spirit, of God-realisation that we find the real nature and stature and genius of the Indian people; it is here that India lives and moves as in her own home of Truth. The greatest and the most popular names in Indian history are not names of warriors or statesmen, nor of poets who were only poets, nor of mere intellectual philosophers, however great they might be, but of Rishis, who saw and lived the Truth and communed with the gods, of Avataras who brought down and incarnated here below something of the supreme realities beyond.

04.03 - The Eternal East and West, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga    And yet mankind has always sought for an integral, an all comprehending fulfilment, a truth and a realisation that would go round his entire existence. Man has always aspired, in the midst of the transience and imperfection that the world is, for something stable and perfect, in the heart of disharmony for some core of perfect harmony. He termed it God, Atman, Summum Bonum and he sought it sometimes, as he thought necessary, even at the cost of the world and the life, if it is to be found elsewhere. Man aspired also always to find this habitation of his made somewhat better. Dissatisfied with his present state, he sought to mould it, remake it, put into it something which his aspiration and inspiration called the True, the Beautiful, the Good. There was always this double aspiration in man, one of ascent and the other of descent, one vertical and the other horizontal, one leading up and beyondtotally beyond, in its extreme urge the other probing into the mystery locked up there below, releasing the power to reform or recreate the world, although he was not always sure whether it was a power of mind or of matter.    This double aspiration has found its expression and symbol in the East and the West, each concentrating on one line, sometimes even to the neglect or denial of the other. But this division or incompatibility need not be there and must not be there. A new conception of the Spirit and a new conception of Matter are gaining ground more and more, moving towards a true synthesis of the two, making for the creation of a new world and a new human type.

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   The preoccupation of the Mystics was with self-knowledge and a profounder world-knowledge; they found out that in man there was a deeper self and inner being behind the surface of the outward physical man, which it was his highest business to discover and know. "Know thyself" was their great precept, just as in India to know the Self, the Atman became the great spiritual need, the highest thing for the human being. They found also a Truth, a Reality behind the outward aspects of the universe and to discover, follow, realise this Truth was their great aspiration. They discovered secrets and powers of Nature which were not those of the physical world but which could bring occult mastery over the physical world and physical things and to systematise this occult knowledge and power was also one of their strong preoccupations. But all this could only be safely done by a difficult and careful training, discipline, purification of the nature; it could not be done by the ordinary man. If men entered into these things without a severe test and training it would be dangerous to themselves and others; this knowledge, these powers could be misused, misinterpreted, turned from truth to falsehood, from good to evil. A strict secrecy was therefore maintained, the knowledge handed down behind a veil from master to disciple. A veil of symbols was created behind which these mysteries could shelter, formulas of speech also which could be understood by the initiated but were either not known by others or were taken by them in an outward sense which carefully covered their true meaning and secret. This was the substance of Mysticism everywhere.   It has been the tradition in India from the earliest times that the Rishis, the poet-seers of the Veda, were men of this type, men with a great spiritual and occult knowledge not shared by ordinary human beings, men who handed down this knowledge and their powers by a secret initiation to their descendants and chosen disciples. It is a gratuitous assumption to suppose that this tradition was wholly unfounded, a superstition that arose suddenly or slowly formed in a void, with nothing whatever to support it; some foundation there must have been however small or however swelled by legend and the accretions of centuries. But if it is true, then inevitably the poet-seers must have expressed something of their secret knowledge, their mystic lore in their writings and such an element must be present, however well-concealed by an occult language or behind a technique of symbols, and if it is there it must be to some extent discoverable.

1.01 - Prayer, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism   "Meditation again is a constant remembrance (of the thing meditated upon) flowing like an unbroken stream of oil poured out from one vessel to another. When this kind of remembering has been attained (in relation to God) all bandages break. Thus it is spoken of in the scriptures regarding constant remembering as a means to liberation. This remembering again is of the same form as seeing, because it is of the same meaning as in the passage, 'When He who is far and near is seen, the bonds of the heart are broken, all doubts vanish, and all effects of work disappear' He who is near can be seen, but he who is far can only be remembered. Nevertheless the scripture says that he have to see Him who is near as well as Him who, is far, thereby indicating to us that the above kind of remembering is as good as seeing. This remembrance when exalted assumes the same form as seeing. . . . Worship is constant remembering as may be seen from the essential texts of scriptures. Knowing, which is the same as repeated worship, has been described as constant remembering. . . . Thus the memory, which has attained to the height of what is as good as direct perception, is spoken of in the Shruti as a means of liberation. 'This Atman is not to be reached through various sciences, nor by intellect, nor by much study of the Vedas. Whomsoever this Atman desires, by him is the Atman attained, unto him this Atman discovers Himself.' Here, after saying that mere hearing, thinking and meditating are not the means of attaining this Atman, it is said, 'Whom this Atman desires, by him the Atman is attained.' The extremely beloved is desired; by whomsoever this Atman is extremely beloved, he becomes the most beloved of the Atman. So that this beloved may attain the Atman, the Lord Himself helps. For it has been said by the Lord: 'Those who are constantly attached to Me and worship Me with love I give that direction to their will by which they come to Me.' Therefore it is said that, to whomsoever this remembering, which is of the same form as direct perception, is very dear, because it is dear to the Object of such memory perception, he is desired by the Supreme Atman, by him the Supreme Atman is attained. This constant remembrance is denoted by the word Bhakti." So says Bhagavn Rmnuja in his commentary on the Sutra Athto Brahma-jijns (Hence follows a dissertation on Brahman.).   In commenting on the Sutra of Patanjali, Ishvara pranidhndv, i.e. "Or by the worship of the Supreme Lord" Bhoja says, "Pranidhna is that sort of Bhakti in which, without seeking results, such as sense-enjoyments etc., all works are dedicated to that Teacher of teachers." Bhagavan Vysa also, when commenting on the same, defines Pranidhana as "the form of Bhakti by which the mercy of the Supreme Lord comes to the Yogi, and blesses him by granting him his desires". According to Shndilya, "Bhakti is intense love to God." The best definition is, however, that given by the king of Bhaktas, Prahlda:

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   In the present section we shall confine our attention to but a single feature of this traditional psychology the most important, the most emphatically insisted upon by all exponents of the Perennial Philosophy and, we may add, the least psychological. For the doctrine that is to be illustrated in this section belongs to autology rather than psychologyto the science, not of the personal ego, but of that eternal Self in the depth of particular, individualized selves, and identical with, or at least akin to, the divine Ground. Based upon the direct experience of those who have fulfilled the necessary conditions of such knowledge, this teaching is expressed most succinctly in the Sanskrit formula, tat tvam asi (That art thou); the Atman, or immanent eternal Self, is one with Brahman, the Absolute Principle of all existence; and the last end of every human being is to discover the fact for himself, to find out Who he really is.   The more God is in all things, the more He is outside them. The more He is within, the more without.   --   The Atman is that by which the universe is pervaded, but which nothing pervades; which causes all things to shine, but which all things cannot make to shine.   The nature of the one Reality must be known by ones own clear spiritual perception; it cannot be known through a pandit (learned man). Similarly the form of the moon can only be known through ones own eyes. How can it be known through others?   Who but the Atman is capable of removing the bonds of ignorance, passion and self-interested action?   Liberation cannot be achieved except by the perception of the identity of the individual spirit with the universal Spirit. It can be achieved neither by Yoga (physical training), nor by Sankhya (speculative philosophy), nor by the practice of religious ceremonies, nor by mere learning.   --   The Atman is the Witness of the individual mind and its operations. It is absolute knowledge.   The wise man is one who understands that the essence of Brahman and of Atman is Pure Consciousness, and who realizes their absolute identity. The identity of Brahman and Atman is affirmed in hundreds of sacred texts.   Caste, creed, family and lineage do not exist in Brahman. Brahman has neither name nor form, transcends merit and demerit, is beyond time, space and the objects of sense-experience. Such is Brahman, and thou art That. Meditate upon this truth within your consciousness.   --   It is ignorance that causes us to identify ourselves with the body, the ego, the senses, or anything that is not the Atman. He is a wise man who overcomes this ignorance by devotion to the Atman.   When a man follows the way of the world, or the way of the flesh, or the way of tradition (i.e. when he believes in religious rites and the letter of the scriptures, as though they were intrinsically sacred), knowledge of Reality cannot arise in him.   --   I am not competent, nor is this the place to discuss the doctrinal differences between Buddhism and Hinduism. Let it suffice to point out that, when he insisted that human beings are by nature non- Atman, the Buddha was evidently speaking about the personal self and not the universal Self. The Brahman controversialists, who appear in certain of the Pali scriptures, never so much as mention the Vedanta doctrine of the identity of Atman and Godhead and the non-identity of ego and Atman. What they maintain and Gautama denies is the substantial nature and eternal persistence of the individual psyche. As an unintelligent man seeks for the abode of music in the body of the lute, so does he look for a soul within the skandhas (the material and psychic aggregates, of which the individual mind-body is composed). About the existence of the Atman that is Brahman, as about most other metaphysical matters, the Buddha declines to speak, on the ground that such discussions do not tend to edification or spiritual progress among the members of a monastic order, such as he had founded. But though it has its dangers, though it may become the most absorbing, because the most serious and noblest, of distractions, metaphysical thinking is unavoidable and finally necessary. Even the Hinayanists found this, and the later Mahayanists were to develop, in connection with the practice of their religion, a splendid and imposing system of cosmological, ethical and psychological thought. This system was based upon the postulates of a strict idealism and professed to dispense with the idea of God. But moral and spiritual experience was too strong for philosophical theory, and under the inspiration of direct experience, the writers of the Mahayana sutras found themselves using all their ingenuity to explain why the Tathagata and the Bodhisattvas display an infinite charity towards beings that do not really exist. At the same time they stretched the framework of subjective idealism so as to make room for Universal Mind; qualified the idea of soullessness with the doctrine that, if purified, the individual mind can identify itself with the Universal Mind or Buddha-womb; and, while maintaining godlessness, asserted that this realizable Universal Mind is the inner consciousness of the eternal Buddha and that the Buddha-mind is associated with a great compassionate heart which desires the liberation of every sentient being and bestows divine grace on all who make a serious effort to achieve mans final end. In a word, despite their inauspicious vocabulary, the best of the Mahayana sutras contain an au thentic formulation of the Perennial Philosophya formulation which in some respects (as we shall see when we come to the section, God in the World) is more complete than any other.   In India, as in Persia, Mohammedan thought came to be enriched by the doctrine that God is immanent as well as transcendent, while to Mohammedan practice were added the moral disciplines and spiritual exercises, by means of which the soul is prepared for contemplation or the unitive knowledge of the Godhead. It is a significant historical fact that the poet-saint Kabir is claimed as a co-religionist both by Moslems and Hindus. The politics of those whose goal is beyond time are always pacific; it is the idolaters of past and future, of reactionary memory and Utopian dream, who do the persecuting and make the wars.

1.02.2.1 - Brahman - Oneness of God and the World, #Isha Upanishad, #unset, #Zen   the One Being (bhutani . . . Atman). But both the Self and the   becomings are Brahman; we cannot regard the one as Brahman

1.02.2.2 - Self-Realisation, #Isha Upanishad, #unset, #Zen   Brahman is, subjectively, Atman, the Self or immutable existence   of all that is in the universe. Everything that changes in us, mind,   --   die, increase and diminish, progress and change. Atman, as the   Kshara, enjoys change and division and duality; controls secretly   --   In the physical consciousness Atman becomes the material   being, annamaya purus.a.   In the vital or nervous consciousness Atman becomes the   vital or dynamic being, pran.amaya purus.a.   In the mental consciousness Atman becomes the mental   being, manomaya purus.a.   --   True, the Right, the Vast), Atman becomes the ideal being or   great Soul, vijnanamaya purus.a or mahat Atman.3   In the consciousness proper to the universal Beatitude,   --   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   of the universe, caitanya purus.a.   --   existence Atman is sat purus.a, the pure divine Self.   Man, being one in his true Self with the Lord who inhabits   --   3 The mahat Atman or Vast Self is frequently referred to in the Upanishads. It is also   called bhuma, the Large.   --   Sachchidananda is always the pure state of Atman; it may either   remain self-contained as if apart from the universe or overlook,   --   death and limitation Atman is Sachchidananda, supra-mental,   4 I have collected under this and the preceding headings the principal ideas of the

1.02 - Karma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism   36. An egoistic man alone thinks: I am the doer. Really it is the Guna or Prakriti or the sense that does the action. Atman is actionless, Akarta, Nishkriya.   37. Practise your Svadhanna, your Varnashrama Dharma unselfishly, without egoism. You will attain purification of heart. Knowledge of Brahman will dawn in your heart.

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism   but the essence of this great Atman, this Infinite Being,   without birth or death. Who is established in His own glory,

1.02 - The Philosophy of Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism   This is proved from the scriptural text, "From whom all these things are born, by which all that are born live, unto whom they, departing, return ask about it. That is Brahman.' If this quality of ruling the universe be a quality common even to the liberated then this text would not apply as a definition of Brahman defining Him through His rulership of the universe. The uncommon attributes alone define a thing; therefore in texts like 'My beloved boy, alone, in the beginning there existed the One without a second. That saw and felt, "I will give birth to the many." That projected heat.' 'Brahman indeed alone existed in the beginning. That One evolved. That projected a blessed form, the Kshatra. All these gods are Kshatras: Varuna, Soma, Rudra, Parjanya, Yama, Mrityu, Ishna.' ' Atman indeed existed alone in the beginning; nothing else vibrated; He thought of projecting the world; He projected the world after.' 'Alone Nryana existed; neither Brahm, nor Ishana, nor the Dyv-Prithivi, nor the stars, nor water, nor fire, nor Soma, nor the sun. He did not take pleasure alone. He after His meditation had one daughter, the ten organs, etc.' and in others as, 'Who living in the earth is separate from the earth, who living in the Atman, etc.' the Shrutis speak of the Supreme One as the subject of the work of ruling the universe. . . . Nor in these descriptions of the ruling of the universe is there any position for the liberated soul, by which such a soul may have the ruling of the universe ascribed to it."   In explaining the next Sutra, Ramanuja says, "If you say it is not so, because there are direct texts in the Vedas in evidence to the contrary, these texts refer to the glory of the liberated in the spheres of the subordinate deities." This also is an easy solution of the difficulty. Although the system of Ramanuja admits the unity of the total, within that totality of existence there are, according to him, eternal differences. Therefore, for all practical purposes, this system also being dualistic, it was easy for Ramanuja to keep the distinction between the personal soul and the Personal God very clear.

1.02 - The Two Negations 1 - The Materialist Denial, #The Life Divine, #Sri Aurobindo, #Integral Yoga   4:The materialist has an easier field; it is possible for him by denying Spirit to arrive at a more readily convincing simplicity of statement, a real Monism, the Monism of Matter or else of Force. But in this rigidity of statement it is impossible for him to persist permanently. He too ends by positing an unknowable as inert, as remote from the known universe as the passive Purusha or the silent Atman. It serves no purpose but to put off by a vague concession the inexorable demands of Thought or to stand as an excuse for refusing to extend the limits of inquiry. Therefore, in these barren contradictions the human mind cannot rest satisfied. It must seek always a complete affirmation; it can find it only by a luminous reconciliation. To reach that reconciliation it must traverse the degrees which our inner consciousness imposes on us and, whether by objective method of analysis applied to Life and Mind as to Matter or by subjective synthesis and illumination, arrive at the repose of the ultimate unity without denying the energy of the expressive multiplicity. Only in such a complete and catholic affirmation can all the multiform and apparently contradictory data of existence be harmonised and the manifold conflicting forces which govern our thought and life discover the central Truth which they are here to symbolise and variously fulfil. Then only can our Thought, having attained a true centre, ceasing to wander in circles, work like the Brahman of the Upanishad, fixed and stable even in its play and its worldwide coursing, and our life, knowing its aim, serve it with a serene and settled joy and light as well as with a rhythmically discursive energy.   5:But when that rhythm has once been disturbed, it is necessary and helpful that man should test separately, in their extreme assertion, each of the two great opposites. It is the mind's natural way of returning more perfectly to the affirmation it has lost. On the road it may attempt to rest in the intervening degrees, reducing all things into the terms of an original Life-Energy or of sensation or of Ideas; but these exclusive solutions have always an air of unreality. They may satisfy for a time the logical reason which deals only with pure ideas, but they cannot satisfy the mind's sense of actuality. For the mind knows that there is something behind itself which is not the Idea; it knows, on the other hand, that there is something within itself which is more than the vital Breath. Either Spirit or Matter can give it for a time some sense of ultimate reality; not so any of the principles that intervene. It must, therefore, go to the two extremes before it can return fruitfully upon the whole. For by its very nature, served by a sense that can perceive with distinctness only the parts of existence and by a speech that, also, can achieve distinctness only when it carefully divides and limits, the intellect is driven, having before it this multiplicity of elemental principles, to seek unity by reducing all ruthlessly to the terms of one. It attempts practically, in order to assert this one, to get rid of the others. To perceive the real source of their identity without this exclusive process, it must either have overleaped itself or must have completed the circuit only to find that all equally reduce themselves to That which escapes definition or description and is yet not only real but attainable. By whatever road we may travel, That is always the end at which we arrive and we can only escape it by refusing to complete the journey.

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   In other words there must be imitation of Christ before there can be identification with the Father; and there must be essential identity or likeness between the human spirit and the God who is Spirit in order that the idea of imitating the earthly behaviour of the incarnate Godhead should ever cross anybodys mind. Christian theologians speak of the possibility of deification, but deny that there is identity of substance between spiritual Reality and the human spirit. In Vedanta and Mahayana Buddhism, as also among the Sufis, spirit and Spirit are held to be the same substance; Atman is Brahman; That art thou.   When not enlightened, Buddhas are no other than ordinary beings; when there is enlightenment, ordinary beings at once turn into Buddhas.

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   It is in the Indian and Far Eastern formulations of the Perennial Philosophy that this subject is most systematically treated. What is prescribed is a process of conscious discrimination between the personal self and the Self that is identical with Brahman, between the individual ego and the Buddha-womb or Universal Mind. The result of this discrimination is a more or less sudden and complete revulsion of consciousness, and the realization of a state of no-mind, which may be described as the freedom from perceptual and intellectual attachment to the ego-principle. This state of no-mind exists, as it were, on a knife-edge between the carelessness of the average sensual man and the strained over-eagerness of the zealot for salvation. To achieve it, one must walk delicately and, to maintain it, must learn to combine the most intense alertness with a tranquil and self-denying passivity, the most indomitable determination with a perfect submission to the leadings of the spirit. When no-mind is sought after by a mind, says Huang Po, that is making it a particular object of thought. There is only testimony of silence; it goes beyond thinking. In other words, we, as separate individuals, must not try to think it, but rather permit ourselves to be thought by it. Similarly, in the Diamond Sutra we read that if a Bodhisattva, in his attempt to realize Suchness, retains the thought of an ego, a person, a separate being, or a soul, he is no longer a Bodhisattva. Al Ghazzali, the philosopher of Sufism, also stresses the need for intellectual humbleness and docility. If the thought that he is effaced from self occurs to one who is in fana (a term roughly corresponding to Zens no-mind, or mushin), that is a defect. The highest state is to be effaced from effacement. There is an ecstatic effacement-from-effacement in the interior heights of the Atman-Brahman; and there is another, more comprehensive effacement-from-effacement, not only in the inner heights, but also in and through the world, in the waking, everyday knowledge of God in his fulness.   A man must become truly poor and as free from his own creaturely will as he was when he was born. And I tell you, by the eternal truth, that so long as you desire to fulfill the will of God and have any hankering after eternity and God, for just so long you are not truly poor. He alone has true spiritual poverty who wills nothing, knows nothing, desires nothing.

1.04 - The Self, #Aion, #Carl Jung, #Psychology   sonal and suprapersonal Atman, etc., are all formulations that   can easily be mastered by the philosophic intellect. This is the

1.052 - Yoga Practice - A Series of Positive Steps, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga   This externalised self is a peculiar self, known in Vedanta and Yogaas gaun Atman an Atman which is gauna, which is not primary, but secondary. The son is a gaun Atman for the father; the daughter is a gaun Atman, etc. Anything that is outside us which we like, love and get attached to, which we cannot live without, with which we identify ourselves, whose welfare or woe becomes the welfare and woe of ones own self that is the gaun Atman or the externalised self. It has to be subjugated, which is a part of our austerity. How do we subjugate this self? We do so by understanding the structure the pattern of the creation of this self, because the definition of Selfhood does not really apply to this peculiar condition called the externalised form of selfhood.   The Self, or the Atman as we call it, is a principle of identity, indivisibility and non-externality or objectivity. It is that state of consciousness or awareness which is incapable of becoming other than what it is, and incapable of being lost under any circumstance. It cannot be loved and it cannot be hated, because it is what we are. This is what is called the Self. There is no such thing as loving the Self or hating the Self. No one loves ones Self or hates ones Self, because love and hatred are psychological functions, and every psychological function is a movement of the mind in space and time. Such a thing is impossible in respect of the Self, which is Self-identity. Thus the definition of the Self as Self-identity will not apply to this false self which is the circumstantial self, the family self, the nation self, the world self, etc., as we are accustomed to.   Also, there is another self which is known as the mithy Atman the false self which is the body. The body is not the Self. Everyone knows it very well, for various reasons, because the character of Self-identity indestructibility, indivisibility, etc. does not apply to the body. And yet, these characters are superimposed upon the body and we shift or transfer the qualities of the perishable body to what we really are in our consciousness, and vice versa. On the other hand, conversely, we transfer the indivisible character of consciousness to the body and regard the body itself as indivisible Selfhood.

1.057 - The Four Manifestations of Ignorance, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga   Every one of these effects of avidya is properly being described. While the nature of ignorance is of this particular feature mentioned, its immediate progeny, which is asmita, or the self-affirming faculty which becomes egoism later on, is again a kind of mix-up of values between the perceiver and what is perceived. This is what is known in Vedanta as adhyasa the character of the Self getting transferred to the object and, vice versa, the character of the object getting transferred to the Self. The confirmation that one exists as an individual the rootedness of oneself in the feeling I am as a separate individual is called asmita. This feeling that you exist, or I exist, is also a mistake. It is not wisdom, because the affirmation I am is the outcome of a confusion between two types of character: the character that belongs to Pure Consciousness, and the character that belongs to what is not the Self. The conviction that one exists is due to the Being of Consciousness. The Atman or the purusha that is within is responsible for this affirmation.   The existence aspect of this affirmation belongs to the nature of True Being, which is at the background of all these phenomena. But, this affirmation of Being in the feeling I am is not merely an affirmation of Being; there is some other element also which infects this feeling of Being namely, the isolatedness of a part of Being from other parts. When we say I am, or feel I am, we imply thereby that I am different from others, though we do not make that statement openly. The implication of the affirmation of oneself as an individual is that one is cut off from other individuals; otherwise, the feeling of I am itself cannot be there. How do we know that we are different from others? There is no reason behind this. We have a prejudiced notion that we are different from others, and this irrational prejudice is the basis of all our actions even the so-called altruistic actions. Even the most philanthropic of deeds is based upon this notion that we are different from others, which itself cannot be justified rationally.

1.05 - Bhakti Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism   20. Practise the nine modes of devotion or Nava-vidha Bhakti, viz., Sravana (hearing the Lilas of the Lord), Kirtan (singing His Name), Smarana (His remembrance), Padasevana (service of His Feet), Archana (offering flowers), Vandana (prostrations), Dasyam (servant-Bhava), Sakhya (His friendship), and Atmanivedana (self-surrender).   21. Say unto the Lord: I am Thine, all is Thine, Thy Will be done. Feel you are an instrument in the hands of the Lord, that the Lord works through your mind, body and senses. Offer all your actions and the fruits of the actions unto the Lord. This is the way to do self-surrender.

1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   Among the instruments of emancipation the supreme is devotion. Contemplation of the true form of the real Self (the Atman which is identical with Brahman) is said to be devotion.   In other words, the highest form of the love of God is an immediate spiritual intuition, by which knower, known and knowledge are made one. The means to, and earlier stages of, this supreme love-knowledge of Spirit by spirit are described by Shankara in the preceding verses of his philosophical poem, and consist in acts of a will directed towards the denial of selfness in thought, feeling and action, towards desirelessness and non-attachment or (to use the corresponding Christian term) holy indifference, towards a cheerful acceptance of affliction, without self-pity and without thought of returning evil for evil, and finally towards unsleeping and one-pointed mindfulness of the Godhead who is at once transcendent and, because transcendent, immanent in every soul.

1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology   Like the related ideas of Atman and tao in the East, the idea of   the self is at least in part a product of cognition, grounded

1.05 - The Universe The 0 = 2 Equation, #Magick Without Tears, #Aleister Crowley, #Philosophy   But even beyond Atmadarshana comes the experience called Sivadarshana,[AC11] in which this Atman (or Brahman), this limit-destroying Universe, is itself abolished and annihilated.   (And, with its occurrence, smash goes the whole of the Advaitist theory!)

1.060 - Tracing the Ultimate Cause of Any Experience, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga   When the ultimate cause of a particular experience is discovered, it will be found that the cause lies in the recognition of the Self in the not-Self. This was the definition of avidya given by Patanjali. The Atman is seen in the an Atman, and then asmita arises. Then there is love for things, and wild impulses arise. So, the rise of an impulse in respect of a pleasurable experience in the world is rooted in an urge towards it, which is raga which again is rooted in the self-sense or asmita, which again is rooted in the recognition or the vision of the Self in the not-Self. Now, is this a great virtue to see the Self in the not-Self? Is this wisdom? Is this a course of rightful action that has been taken by the mind? Can anyone say that to see the Self in the not-Self is a correct course, a proper course? But unless the Self is seen in the not-Self, we cannot have pleasurable impulses.   The satisfaction of the senses is possible only if the not-Self is outside the Self. If the not-Self is not there, the pleasure also cannot be there because every contactual pleasure, sensory or egoistic, is conditioned by the presence of an external object. The perception of the reality of an external object is what is known as the recognition of the Self in the not-Self. So, the extent to which we read reality into the location of an object outside is also the magnitude of the satisfaction that we gain by coming in contact with it. The more is the reality of an object, the greater is the satisfaction that we get by coming in contact with it. The more we read the Selfhood in a not-Self, the more is the intensity of the recognition of the Self in the not-Self, the greater is the pleasure that we derive by contact with it. Hence, all the pleasures of the world are ultimately rooted in this peculiar phenomenon namely, the vision of the Self in the not-Self.

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   It is by losing the egocentric life that we save the hitherto latent and undiscovered life which, in the spiritual part of our being, we share with the divine Ground. This new-found life is more abundant than the other, and of a different and higher kind. Its possession is liberation into the eternal, and liberation is beatitude. Necessarily so; for the Brahman, who is one with the Atman, is not only Being and Knowledge, but also Bliss, and, after Love and Peace, the final fruit of the Spirit is Joy. Mortification is painful, but that pain is one of the pre-conditions of blessedness. This fact of spiritual experience is sometimes obscured by the language in which it is described. Thus, when Christ says that the Kingdom of Heaven cannot be entered except by those who are as little children, we are apt to forget (so touching are the images evoked by the simple phrase) that a man cannot become childlike unless he chooses to undertake the most strenuous and searching course of self-denial. In practice the comm and to become as little children is identical with the comm and to lose ones life. As Traherne makes clear in the beautiful passage quoted in the section on God in the World, one cannot know created Nature in all its essentially sacred beauty, unless one first unlearns the dirty devices of adult humanity. Seen through the dung-coloured spectacles of self-interest, the universe looks singularly like a dung-heap; and as, through long wearing, the spectacles have grown on to the eyeballs, the process of cleansing the doors of perception is often, at any rate in the earlier stages of the spiritual life, painfully like a surgical operation. Later on, it is true, even self naughting may be suffused with the joy of the Spirit. On this point the following passage from the fourteenth-century Scale of Perfection is illuminating.   Many a man hath the virtues of humility, patience and charity towards his neighbours, only in the reason and will, and hath no spiritual delight nor love in them; for ofttimes he feeleth grudging, heaviness and bitterness for to do them, but yet nevertheless he doth them, but tis only by stirring of reason for dread of God. This man hath these virtues in reason and will, but not the love of them in affection. But when, by the grace of Jesus and by ghostly and bodily exercise, reason is turned into light and will into love, then hath he virtues in affection; for he hath so gnawn on the bitter bark or shell of the nut that at length he hath broken it and now feeds on the kernel; that is to say, the virtues which were first heavy for to practise are now turned into a very delight and savour.

1.07 - Jnana Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism   1. There is an Atman or soul independent of body and mind. This soul is immortal, unchanging and infinite. Realise this Atman and be free.   2. This Atman is Satchidananda (Existence-Absolute, Consciousness-Absolute, Bliss-Absolute). It exists in the past, present and future. So it is Sat. It is pure or Absolute Consciousness without any thought. So it is Chit. It is absolute Bliss. So it is Ananda.   3. The unreal body perishes, but the Atman or the indweller is Immortal. So, you should not grieve when anyone dies. In essence everyone is Immortal Atman.   4. This Atman cannot be hurt by anyone. It is subtle, all-pervading. It is the Innermost Self of all.   5. This Atman is birthless, deathless, changeless. When the body is killed, He is not killed. Therefore grieve not, lament not, regret not. Be always cheerful.   6. Fire cannot burn this Atman, sword cannot pierce this Atman, bomb cannot destroy this Atman, machine-guns cannot kill this Atman.   7. This Atman is eternal, immovable, secondless, self-existent, self-centred. Therefore, knowing this to be such, thou shouldst not grieve, when your father, mother, son, wife or relative dies.   8. This perishable body will certainly pass away. Indweller can never perish. Thou art the immortal soul. Therefore, over the inevitable thou shalt not grieve.   9. Brahman or Atman is beyond the reach of the mind and speech. He is beyond logic, reason, mental process, science. He must be realised through meditation.   10. You cannot deny or doubt your existence. You always feel that you exist. This existence is Atman or your own Self. The knower of the doubt or denier always exists. That knower is your own Atman.   11. In dream you are distinct from the physical body. In deep sleep, you are distinct from the body and the mind. You enjoy peace and bliss in deep sleep. This proves that you are neither body nor mind, but you are All-Blissful Soul.   12. There is only one Reality or Truth. That is Brahman or Atman. All appearances are unreal. They are the effects of Maya, the illusory power of Brahman.   13. Behold the one Immortal Atman in all names and forms. This alone is correct perception.   14. Ignorance is the cause for pain and sorrow. Annihilate this ignorance through Brahma Jnana. All miseries will come to an end.   15. This Atman is beyond time, space, causation. Time, space, causation are mental creation.   16. Just as snake is superimposed on the rope, this world, and the body are superimposed on Brahman.   17. Bring a light, the snake vanishes; rope alone remains. Attain Illumination, this world and this body vanish. Atman alone remains. That Atman thou art. Tat Tvam Asi.   18. I-ness and mine-ness, agency and enjoyership bind you to the Samsara. Destroy these notions. Identify yourself with the Atman which is non-doer, non-enjoyer. You will attain Immortality and eternal Bliss.   19. Sensual pleasure is only pain. It is momentary mental excitement, momentary sensation of flesh, momentary itching and scratching of the senses. You can have eternal bliss in your own Inner Atman alone.   20. Enquire Who am I? Deny or sublate the limiting adjuncts (body, mind, etc.); know the Self and be free.   2l. Constantly think of the Immortal, all-pervading Atman. Give up thinking of body. You will attain Self-realisation.   22. You are ever free. You are already free. Moksha is not a thing to be attained. You will have to know that you are Atman, that you are free.   23. Destroy the Vasanas, subtle desires, and Trishnas, cravings. This will lead to the annihilation of the mind. Destruction of the mind will lead to the attainment of Brahma Jnana or wisdom of the Self.   --   29. Thou art not this perishable body. Thou art not this changing mind. Thou art all-pervading, immortal, infinite, changeless Soul or Atman. Realise this and roam about happily.   30. Watch the breath. It sings Soham, So during inhalation and Ham, during exhalation. It reminds you I am He. Meditate on Soham and attain Self-realisation.

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy   But for a more transcendental self to emerge, it has first to differentiate from the merely empirical self, and thus we find, with Broughton: "At level five the self as observer is distinguished from the self-concept as known." In other words, something resembling a pure observing Self (a transcendental Witness or Atman, which we will investigate in a moment) is beginning to be clearly distinguished from the empirical ego or objective self-it is a new interiority, a new going within that goes beyond, a new emergence that transcends but includes the empirical ego. This beginning transcendence of the ego we are, of course, calling the centaur (the beginning of fulcrum six, or the sixth major differentiation that we have seen so far in the development of consciousness).9 This is the realm of vision-logic leading to centauric integration, which is why at this stage, Broughton found that "reality is defined by the coherence of the interpretive framework."   This integrative stage comes to fruition at Broughton's last major level (late centauric), where "mind and body are both experiences of an integrated self," which is the phrase I have most often used to define the centauric or bodymind-integrated self. Precisely because awareness has differentiated from (or disidentified from, or transcended) an exclusive identification with body, persona, ego, and mind, it can now integrate them in a unified fashion, in a new and higher holon with each of them as junior partners. Physiosphere, biosphere, noosphere-exclusively identified with none of them, therefore capable of integrating all of them.

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   Jnana is eternal, is general, is necessary and is not a personal knowledge of this man or that man. It is there, as knowledge in the Atman itself, and lies there hidden under all avidya (ignorance)irremovable, though it may be obscured, unprovable, because self-evident, needing no proof, because itself giving to all proof the ground of possibility. These sentences come near to Eckharts knowledge and to the teaching of Augustine on the Eternal Truth in the soul which, itself immediately certain, is the ground of all certainty and is a possession, not of A or B, but of the soul.   Rudolf Otto

1.08 - Adhyatma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism   3. Sensual pleasure is the womb of pain. The cause for pain is absence of pleasure. Sensual pleasure is imaginary, illusory, fleeting and tantalising. Abandon sensual pleasure and rejoice in the Eternal Bliss of Atman.   4. He who has destroyed desire is really a harmonised, peaceful and happy man.   --   7. Anger also is born of Rajas. When a desire is not gratified, anger manifests itself. Anger is a form of desire only. Slay this anger through Vichara, discrimination, patience, love, meditation, identification with the ever-serene Atman.   8. Subdue the lower self by the Higher Self. Annihilate all desires. Slay egoism. Destroy all attachments. Meditate and rest peacefully in your own Innermost Atman, which is Existence, Consciousness and Bliss Absolute.   9. If you want to attain immortality, go beyond the pairs of opposites.   --   14. Stand up. Have mastery over the senses. Be devoted to Atman. Destroy all doubts through Satsanga, study, enquiry, meditation and wisdom.   15. Do actions without the idea of agency, without expectation of fruits, without attachment to the actions themselves, balanced in success and failure. You will not be bound by actions.   --   18. Think and feel that Prakriti or Svabhava or Guna does everything. Identify yourself with the Actionless Atman, the Silent Witness and thus free yourself from the bondage of action.   19. Surrender all actions unto the Lord. Fix your mind on Him. Free yourself from egoism, attachment, desire. No action will bind you. Actions are burnt by the fire of Wisdom. Such actions are no longer actions at all. You will attain the Supreme Abode of everlasting bliss and peace.   --   23. Knowledge of Atman burns all actions. There is no purifier in this world like Brahma-Jnana.   24. Seeing, hearing, touching, smelling, eating, moving, speaking, grasping, etc., are actions of the senses. Atman is the silent witness. Thou art really the Atman or the Witness, Sakshi. Never forget this.   25. Behold only the One Atman or the Self in all beingsin the ants, dogs, cows, horses, elephants and outcastes. This is equal vision or Sama Drishti.   26. Give the mind to the Lord and the hands for the service of humanity. Always think of Lord only. You will soon attain God-realisation easily.   --   30. Sin is only a mistake. Knowledge of Self will burn all sins. The Name of the Lord will destroy all sins. Therefore, repeat His Name and attain Wisdom of Atman.   31. Have faith in your own Self, in the existence of Brahman, in the teachings of your Preceptor, in the sacred Scriptures. Then alone can you attain Self-realisation.   --   35. Now you will behold the One Atman in all beings and all beings in the Atman.   36. Withdraw yourself. Annihilate all attachments and external sense-contacts. Be in tune with the Infinite. Find joy in your own Atman. You will realise Immortal, Undecaying Bliss.   37. Control the senses and mind, and sit for meditation. Do not allow the mind to think of sensual objects. Again and again withdraw the mind and fix it on the Lord.   --   39. Rejoice in the Atman. Be satisfied in the Atman. Be contented in the Atman. Rest in Atman. Root yourself in Atman. All your desires will be gratified. Your heart will be filled with the Self.   40. Rajas is passion, motion. It causes attachment and thirst for mundane life. Inertia is darkness. It causes heedlessness, laziness, indolence, and sloth. Sattva is purity, harmony. It produces peace and bliss.   --   52. No one can slay or destroy this Atman or soul because It is extremely subtle, formless. It is Spirit, not matter.   53. Mind is greater than the senses. Pure Intellect is greater than the mind. Atman is greater than the intellect. There is nothing greater than the Atman.   54. Brahman is without senses, mind, Prana, quality. He is within and without all beings. He is Immovable. He is extremely subtle.

1.08 - The Methods of Vedantic Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga   8:None of them, however, leads to the aim we have in view, the psychological experience of those truths that are "beyond perception by the sense but seizable by the perceptions of the reason", buddhigrahyam atndriyam.2 They give us only a larger field of phenomena and more effective means for the observation of phenomena. The truth of things always escapes beyond the sense. Yet is it a sound rule inherent in the very constitution of universal existence that where there are truths attainable by the reason, there must be somewhere in the organism possessed of that reason a means of arriving at or verifying them by experience. The one means we have left in our mentality is an extension of that form of knowledge by identity which gives us the awareness of our own existence. It is really upon a selfawareness more or less conscient, more or less present to our conception that the knowledge of the contents of our self is based. Or to put it in a more general formula, the knowledge of the contents is contained in the knowledge of the continent. If then we can extend our faculty of mental self-awareness to awareness of the Self beyond and outside us, Atman or Brahman of the Upanishads, we may become possessors in experience of the truths which form the contents of the Atman or Brahman in the universe. It is on this possibility that Indian Vedanta has based itself. It has sought through knowledge of the Self the knowledge of the universe.   9:But always mental experience and the concepts of the reason have been held by it to be even at their highest a reflection in mental identifications and not the supreme self-existent identity. We have to go beyond the mind and the reason. The reason active in our waking consciousness is only a mediator between the subconscient All that we come from in our evolution upwards and the superconscient All towards which we are impelled by that evolution. The subconscient and the superconscient are two different formulations of the same All. The master-word of the subconscient is Life, the master-word of the superconscient is Light. In the subconscient knowledge or consciousness is involved in action, for action is the essence of Life. In the superconscient action re-enters into Light and no longer contains involved knowledge but is itself contained in a supreme consciousness. Intuitional knowledge is that which is common between them and the foundation of intuitional knowledge is conscious or effective identity between that which knows and that which is known; it is that state of common self-existence in which the knower and the known are one through knowledge. But in the subconscient the intuition manifests itself in the action, in effectivity, and the knowledge or conscious identity is either entirely or more or less concealed in the action. In the superconscient, on the contrary, Light being the law and the principle, the intuition manifests itself in its true nature as knowledge emerging out of conscious identity, and effectivity of action is rather the accompaniment or necessary consequent and no longer masks as the primary fact. Between these two states reason and mind act as intermediaries which enable the being to liberate knowledge out of its imprisonment in the act and prepare it to resume its essential primacy. When the selfawareness in the mind applied both to continent and content, to own-self and other-self, exalts itself into the luminous selfmanifest identity, the reason also converts itself into the form of the self-luminous intuitional3 knowledge. This is the highest possible state of our knowledge when mind fulfils itself in the supramental.   --   16:Nevertheless, the main conceptions of the earlier Vedanta remained in parts in the various philosophical systems and efforts were made from time to time to recombine them into some image of the old catholicity and unity of intuitional thought. And behind the thought of all, variously presented, survived as the fundamental conception, Purusha, Atman or Sad Brahman, the pure Existent of the Upanishads, often rationalised into an idea or psychological state, but still carrying something of its old burden of inexpressible reality. What may be the relation of the movement of becoming which is what we call the world to this absolute Unity and how the ego, whether generated by the movement or cause of the movement, can return to that true Self, Divinity or Reality declared by the Vedanta, these were the questions speculative and practical which have always occupied the thought of India.

1.08 - Worship of Substitutes and Images, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism   Now worshipping Ishvara and Him alone is Bhakti; the worship of anything else Deva, or Pitri, or any other being cannot be Bhakti. The various kinds of worship of the various Devas are all to be included in ritualistic Karma, which gives to the worshipper only a particular result in the form of some celestial enjoyment, but can neither give rise to Bhakti nor lead to Mukti. One thing, therefore, has to be carefully borne in mind. If, as it may happen in some cases, the highly philosophic ideal, the supreme Brahman, is dragged down by Pratika-worship to the level of the Pratika, and the Pratika itself is taken to be the Atman of the worshipper or his Antarymin (Inner Ruler), the worshipper gets entirely misled, as no Pratika can really be the Atman of the worshipper.   But where Brahman Himself is the object of worship, and the Pratika stands only as a substitute or a suggestion thereof, that is to say, where, through the Pratika the omnipresent Brahman is worshipped the Pratika itself being idealised into the cause of all, Brahman the worship is positively beneficial; nay, it is absolutely necessary for all mankind until they have all got beyond the primary or preparatory state of the mind in regard to worship. When, therefore, any gods or other beings are worshipped in and for themselves, such worship is only a ritualistic Karma; and as a Vidy (science) it gives us only the fruit belonging to that particular Vidya; but when the Devas or any other beings are looked upon as Brahman and worshipped, the result obtained is the same as by the worshipping of Ishvara. This explains how, in many cases, both in the Shrutis and the Smritis, a god, or a sage, or some other extraordinary being is taken up and lifted, as it were, out of his own nature and idealised into Brahman, and is then worshipped. Says the Advaitin, "Is not everything Brahman when the name and the form have been removed from it?" "Is not He, the Lord, the innermost Self of every one?" says the Vishishtdvaitin.

1.09 - Taras Ultimate Nature, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset   to the Christian idea of soul or the Hindu idea of Atmanan essence that is   really us. The rst quality, permanent or unchanging, means it doesnt cease   --   challenged to explain how karmic seeds go from one life to another. In general, most non-Buddhists assert some kind of soul, Atman, or unchanging self   that they say carries the truly existent karmic seeds. How do Buddhists, who

1.1.01 - The Divine and Its Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga       When one follows after the impersonal Self, one is moving between two opposite principles - the silence and purity of the impersonal inactive Atman and the activity of the ignorant Prakriti. One can pass into the Self, leaving the ignorant Nature or reducing it to silence. Or else, one can live in the peace and freedom of the Self and watch the action of Nature as a witness.       Even one may put some sattwic control, by tapasya, over the action of the Prakriti; but the impersonal Self has no power to change or divinise the Nature. For that one has to go beyond the impersonal Self and seek after the Divine who is both personal and impersonal and beyond these two aspects. If, however, you practise living in the impersonal Self and can achieve a certain spiritual impersonality, then you grow in equality, purity, peace, detachment, you get the power of living in an inner freedom not touched by the surface movement or struggle of the mental, vital and physical nature, and this becomes a great help when you have to go beyond the impersonal and to change the troubled nature also into something divine.     The Divine and the Atman       The Divine is more than the Atman. It is Nature also, it contains everything in Itself.       *       It is the individual being that is a portion of the Divine. The universal self or Atman which is the same in all, is not a portion but an aspect of the Divine.     The Divine and the Supermind

1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga    in the free undifferentiated Self; or it may throw itself into an active dynamic cosmic consciousness and identify with that or do any number of other things without resorting to the help of this much overrated and meddlesome fly on the wheel which you call the clear individual "I". The real "I" - if you want to use that word - is not a "clear individual", that is, a clear-cut limited separative ego, - it is as wide as the universe and wider, and can contain the universe in itself; it is not the ahankara, it is the Atman.   Consciousness is a fundamental thing, it is the fundamental thing in existence - it is the energy, the action, the movement of consciousness that creates the universe and all that is in it

1.1.04 - The Self or Atman, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga   object:1.1.04 - The Self or Atman   author class:Sri Aurobindo   --   The Self or Atman   The Self   --   The Self or Atman   It [the Cosmic Spirit] uses Truth and Falsehood, Knowledge and Ignorance and all the other dualities as elements in the manifestation and works out what has to be worked out till all is ready for a higher working.   --   " Atman"; possibly it is the central being not yet revealing its universal aspect as Atman.   The Self is felt as either universal, one in all, or a universalised individual the same in essence as others, extended everywhere from each being but centred here. Of course centre is a way of speaking, because no physical centre is usually felt - only all the action takes place around the individual.   --   The Atman, the Soul and the Psychic Being   The Atman is one in all, is not born, does not evolve or change.   The soul is something that comes from the Divine into the evolution and as the psychic being it evolves and assumes   --   To live in the consciousness of the Atman is to live in the calm, unity and peace that is above things and separate from the world even when pervading it. But for the psychic consciousness there are two things, the world and itself acting in the world. The   Jiv Atman has not come down into the world, it stands above, always the same - supporting the different beings, mental etc. which act here. The psychic is what has come down here - its function is to offer all things to the Divine for transformation.   --   The Self or Atman is inactive, Nature (Prakriti) or Shakti acts.   When the Self is realised it is first an infinite existence, wideness, silence, freedom, peace that is felt - that is called Atman or Self.   When action takes place, it is according to the realisation either felt as forces of Nature working in that wideness, as the Divine   --   The Self or Atman   In the experience of Yoga the self or being is in essence one with the Divine or at the least it is a portion of the Divine and has all the divine potentialities. But in manifestation it takes two aspects, the Purusha and Prakriti, conscious being and Nature.

1.10 - Concentration - Its Practice, #Raja-Yoga, #Swami Vivkenanda, #unset   The experienced, that is nature, is composed of elements and organs the elements, gross and fine, which compose the whole of nature, and the organs of the senses, mind, etc. and is of the nature of illumination (Sattva), action (Rajas), and inertia (Tamas). What is the purpose of the whole of nature? That the Purusha may gain experience. The Purusha has, as it were, forgotten its mighty, godly nature. There is a story that the king of the gods, Indra, once became a pig, wallowing in mire; he had a she-pig and a lot of baby pigs, and was very happy. Then some gods saw his plight, and came to him, and told him, "You are the king of the gods, you have all the gods under your command. Why are you here?" But Indra said, "Never mind; I am all right here; I do not care for heaven, while I have this sow and these little pigs." The poor gods were at their wits' end. After a time they decided to slay all the pigs one after another. When all were dead, Indra began to weep and mourn. Then the gods ripped his pig-body open and he came out of it, and began to laugh, when he realised what a hideous dream he had had he, the king of the gods, to have become a pig, and to think that that pig-life was the only life! Not only so, but to have wanted the whole universe to come into the pig-life! The Purusha, when it identifies itself with nature, forgets that it is pure and infinite. The Purusha does not love, it is love itself. It does not exist, it is existence itself. The Soul does not know, It is knowledge itself. It is a mistake to say the Soul loves, exists, or knows. Love, existence, and knowledge are not the qualities of the Purusha, but its essence. When they get reflected upon something, you may call them the qualities of that something. They are not the qualities but the essence of the Purusha, the great Atman, the Infinite Being, without birth or death, established in its own glory. It appears to have become so degenerate that if you approach to tell it, "You are not a pig," it begins to squeal and bite.   Thus is it with us all in this My, this dream world, where it is all misery, weeping and crying, where a few golden balls are rolled, and the world scrambles after them. You were never bound by laws, nature never had a bond for you. That is what the Yogi tells you. Have patience to learn it. And the Yogi shows how, by junction with nature, and identifying itself with the mind and the world, the Purusha thinks itself miserable. Then the Yogi goes on to show you that the way out is through experience. You have to get all this experience, but finish it quickly. We have placed ourselves in this net, and will have to get out. We have got ourselves caught in the trap, and we will have to work out our freedom. So get this experience of husbands, and wives, and friends, and little loves; you will get through them safely if you never forget what you really are. Never forget this is only a momentary state, and that we have to pass through it. Experience is the one great teacher experience of pleasure and pain but know it is only experience. It leads, step by step, to that state where all things become small, and the Purusha so great that the whole universe seems as a drop in the ocean and falls off by its own nothingness. We have to go through different experiences, but let us never forget the ideal.

1.10 - Fate and Free-Will, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga   If we go back to the true Hindu teaching independent of Buddhistic influence, we shall find that it gives us a reconciliation of the dispute by a view of mans psychology in which both Fate and Free-will are recognised. The difference between Buddhism and Hinduism is that to the former the human soul is nothing, to the latter it is everything. The whole universe exists in the spirit, by the spirit, for the spirit; all we do, think and feel is for the spirit. Nature depends upon the Atman, all its movement, play, action is for the Atman.   There is no Fate except insistent causality which is only another name for Law, and Law itself is only an instrument in the hands of Nature for the satisfaction of the spirit. Law is nothing but a mode or rule of action; it is called in our philosophy not Law but Dharma, holding together, it is that by which the action of the universe, the action of its parts, the action of the individual is held together. This action in the universal, the parts, the individuals is called Karma, work, action, energy in play, and the definition of Dharma or Law is action as decided by the nature of the thing in which action takes place,svabhva-niyata karma. Each separate existence, each individual has a swabhava or nature and acts according to it, each group, species or mass of individuals has a swabhava or nature and acts according to it, and the universe also has its swabhava or nature and acts according to it. Mankind is a group of individuals and every man acts according to his human nature, that is his law of being as distinct from animals, trees or other groups of individuals. Each man has a distinct nature of his own and that is his law of being which ought to guide him as an individual. But beyond and above these minor laws is the great dharma of the universe which provides that certain previous karma or action must lead to certain new karma or results.

1.10 - The Methods and the Means, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism   The next means to the attainment of Bhakti-Yoga is strength (Anavasda). "This Atman is not to be attained by the weak", says the Shruti. Both physical weakness and mental weakness are meant here.   "The strong, the hardy" are the only fit students. What can puny, little, decrepit things do? They will break to pieces whenever the mysterious forces of the body and mind are even slightly awakened by the practice of any of the Yogas. It is "the young, the healthy, the strong" that can score success.   --   The mentally weak also cannot succeed in attaining the Atman. The person who aspires to be a Bhakta must be cheerful. In the Western world the idea of a religious man is that he never smiles, that a dark cloud must always hang over his face, which, again, must be long drawn with the jaws almost collapsed. People with emaciated bodies and long faces are fit subjects for the physician, they are not Yogis. It is the cheerful mind that is persevering. It is the strong mind that hews its way through a thousand difficulties. And this, the hardest task of all, the cutting of our way out of the net of Maya, is the work reserved only for giant wills.   Yet at the same time excessive mirth should be avoided (Anuddharsha). Excessive mirth makes us unfit for serious thought. It also fritters away the energies of the mind in vain. The stronger the will, the less the yielding to the sway of the emotions. Excessive hilarity is quite as objectionable as too much of sad seriousness, and all religious realisation is possible only when the mind is in a steady, peaceful condition of harmonious equilibrium.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga   greater than they is the Self or Spirit, Atman, and everything that   has to do with this highest existence in us is called the spiritual,   --   1 Cf. for example, the Aitareya Upanishad which shows us the Atman or Self using the   Purusha as that in which all the operations of Nature are formed.

1.12 - Independence, #Raja-Yoga, #Swami Vivkenanda, #unset   24. For the discriminating, the perception of the mind as Atman ceases.   Through discrimination the Yogi knows that the Purusha is not mind.

1.12 - The Significance of Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   Nature, nistraigun.ya. The Brahman is one but self-displayed in two aspects, the immutable Being and the creator and originator of works in the mutable becoming, Atman, sarvabhutani; it is the immobile omnipresent Soul of things and it is the spiritual principle of the mobile working of things, Purusha poised in himself and Purusha active in Prakriti; it is aks.ara and ks.ara. In both of these aspects the Divine Being, Purushottama, manifests himself in the universe; the immutable above all qualities is His poise of peace, self-possession, equality, samam brahma; from that proceeds His manifestation in the qualities of Prakriti and their universal workings; from the Purusha in Prakriti, from this   Brahman with qualities, proceed all the works1 of the universal energy, Karma, in man and in all existences; from that work proceeds the principle of sacrifice. Even the material interchange between gods and men proceeds upon this principle, as typified in the dependence of rain and its product food on this working and on them the physical birth of creatures. For all the working of Prakriti is in its true nature a sacrifice, yajna, with the Divine   --   That this is the right interpretation results also from the opening of the eighth chapter where the universal principles are enumerated, aks.ara (brahma), svabhava, karma, ks.ara bhava, purus.a, adhiyajna. Akshara is the immutable Brahman, spirit or self, Atman; swabhava is the principle of the self, adhyatma, operative as the original nature of the being, "own way of becoming", and this proceeds out of the self, the Akshara; Karma proceeds from that and is the creative movement, visarga, which brings all natural beings and all changing subjective and objective shapes of being into existence; the result of   Karma therefore is all this mutable becoming, the changes of nature developed out of the original self-nature, ks.ara bhava out of svabhava; Purusha is the soul, the divine element in the becoming, adhidaivata, by whose presence the workings of Karma become a sacrifice, yajna, to the Divine within; adhiyajna is this secret Divine who receives the sacrifice.

1.12 - TIME AND ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   But the God who comes so terribly as Time also exists timelessly as the Godhead, as Brahman, whose essence is Sat, Chit, Ananda, Being, Awareness, Bliss; and within and beyond mans time-tortured psyche is his spirit, uncreated and uncreatable, as Eckhart says, the Atman which is akin to or even identical with Brahman. The Gita, like all other formulations of the Perennial Philosophy, justifies Gods ways to man by affirming and the affirmation is based upon observation and immediate experience that man can, if he so desires, die to his separate temporal selfness and so come to union with timeless Spirit. It affirms, too, that the Avatar becomes incarnate in order to assist human beings to achieve this union. This he does in three waysby teaching the true doctrine in a world blinded by voluntary ignorance; by inviting souls to a carnal love of his humanity, not indeed as an end in itself, but as the means to spiritual love-knowledge of Spirit; and finally by serving as a channel of grace.   God who is Spirit can only be worshipped in spirit and for his own sake; but God in time is normally worshipped by material means with a view to achieving temporal ends. God in time is manifestly the destroyer as well as the creator; and because this is so, it has seemed proper to worship him by methods which are as terrible as the destructions he himself inflicts. Hence, in India, the blood sacrifices to Kali, in her aspect as Nature-the-Destroyer; hence those offerings of children to the Molochs, denounced by the Hebrew prophets; hence the human sacrifices practised, for example, by the Phoenicians, the Carthaginians, the Druids, the Aztecs. In all such cases the divinity addressed was a god in time, or a personification of Nature, which is nothing else but Time itself, the devourer of its own offspring; and in all cases the purpose of the rite was to obtain a future benefit or to avoid one of the enormous evils which Time and Nature for ever hold in store. For this it was thought to be worth while to pay a high price in that currency of suffering, which the Destroyer so evidently valued. The importance of the temporal end justified the use of means that were intrinsically terrible, because intrinsically time-like. Sublimated traces of these ancient patterns of thought and behaviour are still to be found in certain theories of the Atonement, and in the conception of the Mass as a perpetually repeated sacrifice of the God-Man.

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology   numinosity of the unconscious. The Atman / purusha philosophy   of the East and, as we have seen, Meister Eckhart in the West

1.13 - SALVATION, DELIVERANCE, ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   He, the Atman, was the reply. He indeed is seen in all these. Then Prajapati added: Look at yourselves in the water, and whatever you do not understand, come and tell me.   Indra and Virochana pored over their reflections in the water, and when they were asked what they had seen of the Self, they replied: Sir, we see the Self; we see even the hair and nails.

1.13 - The Lord of the Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga    ego-sense, and then through this delivering impersonality to see them in this God, Atmani atho mayi, "in the Self and then in   Me." Our ego, our limiting personalities stand in the way of our recognising the Divine who is in all and in whom all have their being; for, subject to personality, we see only such fragmentary aspects of Him as the finite appearances of things suffer us to seize. We have to arrive at him not through our lower personality, but through the high, infinite and impersonal part of our being, and that we find by becoming this self one in all in whose existence the whole world is comprised. This infinite containing, not excluding all finite appearances, this impersonal admitting, not rejecting all individualities and personalities, this immobile sustaining, pervading, containing, not standing apart from all the movement of Nature, is the clear mirror in which the Divine will reveal His being. Therefore it is to the Impersonal that we have first to attain; through the cosmic deities, through the aspects of the finite alone the perfect knowledge of God cannot be totally obtained. But neither is the silent immobility of the impersonal Self, conceived as shut into itself and divorced from all that it sustains, contains and pervades, the whole allrevealing all-satisfying truth of the Divine. To see that we have to look through its silence to the Purushottama, and he in his divine greatness possesses both the Akshara and the Kshara; he is seated in the immobility, but he manifests himself in the movement and in all the action of cosmic Nature; to him even after liberation the sacrifice of works in Nature continues to be offered.

1.14 - IMMORTALITY AND SURVIVAL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy   In the Vedanta cosmology there is, over and above the Atman or spiritual Self, identical with the divine Ground, something in the nature of a soul that reincarnates in a gross or subtle body, or manifests itself in some incorporeal state. This soul is not the personality of the defunct, but rather the particularized I-consciousness out of which a personality arises.   Either one of these conceptions of survival is logically selfconsistent and can be made to save the appearances"in other words, to fit the odd and obscure facts of psychical research. The only personalities with which we have any direct acquaintance are incarnate beings, compounds of a body and some unknown x. But if x plus a body equals a personality, then, obviously, it is impossible for x minus a body to equal the same thing. The apparently personal entities which psychical research sometimes seems to discover can only be regarded as temporary pseudo-personalities compounded of x and the mediums body.

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology   Indian idea of the Self as brahman and Atman, for instance in   1 Elenchos, V, 7, 8 (Legge trans., I, p. 123).

1.15 - Index, #Aion, #Carl Jung, #Psychology   brahman and Atman, 222; Christ   as archetype /symbol of, 36/f, 6272,   --   also assimilation; Atman; God-   image

1.15 - The Possibility and Purpose of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   "Standing upon my own Nature," it says here, "I am born by my self-Maya, prakr.tim svam adhis.t.haya . . . atmamayaya, I loose forth myself, Atmanam sr.jami." The action implied in the word avas.t.abhya is a forceful downward pressure by which the object controlled is overcome, oppressed, blocked or limited in its movement or working and becomes helplessly subject to the controlling power, avasam vasat; Nature in this action becomes mechanical and its multitude of creatures are held helpless in the mechanism, not lords of their own action. On the contrary the action implied in the word adhis.t.haya is a dwelling in, but also a standing upon and over the Nature, a conscious control and government by the indwelling Godhead, adhis.t.hatr devata, in which the Purusha is not helplessly driven by the Prakriti through ignorance, but rather the Prakriti is full of the light and the will of the Purusha. Therefore in the normal birth that which is loosed forth, - created, as we say, - is the multitude of creatures or becomings, bhutagramam; in the divine birth that which is loosed forth, self-created, is the self-conscious self-existent being, Atmanam; for the Vedantic distinction between atma and bhutani is that which is made in European philosophy between the Being and its becomings. In both cases Maya is the means of the creation or manifestation, but in the divine birth it is by self-Maya, atmamayaya, not the involution in the lower Maya   156

1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   Avatarhood. The divine quality is not enough; there must be the inner consciousness of the Lord and Self governing the human nature by his divine presence. The heightening of the power of the qualities is part of the becoming, bhutagrama, an ascent in the ordinary manifestation; in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, Atmanam sr.jami, and conscious not only behind the veil but in the outward nature.   There is an intermediary idea, a more mystical view of   --   The question then arises, and it is the sole real difficulty, for here the intellect falters and stumbles over its own limits, how is this human mind and body assumed? For they were not created suddenly and all of a piece, but by some kind of evolution, physical or spiritual or both. No doubt, the descent of the Avatar, like the divine birth from the other side, is essentially a spiritual phenomenon, as is shown by the Gita's Atmanam sr.jami, it is a soul-birth; but still there is here an attendant physical birth. How then were this human mind and body of   166

1.16 - The Triple Status of Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga   2:We have started with the assertion of all existence as one Being whose essential nature is Consciousness, one Consciousness whose active nature is Force or Will; and this Being is Delight, this Consciousness is Delight, this Force or Will is Delight. Eternal and inalienable Bliss of Existence, Bliss of Consciousness, Bliss of Force or Will whether concentrated in itself and at rest or active and creative, this is God and this is ourselves in our essential, our non-phenomenal being. Concentrated in itself, it possesses or rather is the essential, eternal, inalienable Bliss; active and creative, it possesses or rather becomes the delight of the play of existence, the play of consciousness, the play of force and will. That play is the universe and that delight is the sole cause, motive and object of cosmic existence. The Divine Consciousness possesses that play and delight eternally and inalienably; our essential being, our real self which is concealed from us by the false self or mental ego, also enjoys that play and delight eternally and inalienably and cannot indeed do otherwise since it is one in being with the Divine Consciousness. If we aspire therefore to a divine life, we cannot attain to it by any other way than by unveiling this veiled self in us, by mounting from our present status in the false self or mental ego to a higher status in the true self, the Atman, by entering into that unity with the Divine Consciousness which something superconscient in us always enjoys, - otherwise we could not exist, - but which our conscious mentality has forfeited.   3:But when we thus assert this unity of Sachchidananda on the one hand and this divided mentality on the other, we posit two opposite entities one of which must be false if the other is to be held as true, one of which must be abolished if the other is to be enjoyed. Yet it is in the mind and its form of life and body that we exist on earth and, if we must abolish the consciousness of mind, life and body in order to reach the one Existence, Consciousness and Bliss, then a divine life here is impossible. We must abandon cosmic existence utterly as an illusion in order to enjoy or re-become the Transcendent. From this solution there is no escape unless there be an intermediate link between the two which can explain them to each other and establish between them such a relation as will make it possible for us to realise the one Existence, Consciousness, Delight in the mould of the mind, life and body.

1.19 - Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   He sees, as the Gita puts it, that he is himself his own enemy and his own friend, and therefore he takes care not to dethrone himself by casting his being into the hands of desire and passion, n Atmanam avasadayet, but delivers himself out of that imprisonment by his own inner power, uddhared Atman Atmanam; for whoever has conquered his lower self, finds in his higher self his best friend and ally. He becomes satisfied with knowledge, master of his senses, a Yogin by sattwic equality, - for equality is   Yoga, samatvam yoga ucyate, - regarding alike clod and stone and gold, tranquil and self-poised in heat and cold, suffering and happiness, honour and disgrace. He is equal in soul to friend and enemy and to neutral and indifferent, because he sees that these are transitory relations born of the changing conditions of life.

1.2.03 - The Interpretation of Scripture, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga   The spirit who lies concealed behind the material world, has given us, through the inspiration of great seers, the Scriptures as helpers and guides to unapparent truth, lamps of great power that send their rays into the darkness of the unknown beyond which He dwells, tamasah parastat. They are guides to knowledge, brief indications to enlighten us on our path, not substitutes for thought and experience. They are shabdam Brahma, the Word, the oral expression of God, not the thing to be known itself nor the knowledge of Him. Shabdam has three elements, the word, the meaning and the spirit. The word is a symbol, vak or nama; we have to find the artha, the meaning or form of thought which the symbol indicates. But the meaning itself is only the indication of something deeper which the thought seeks to convey to the intellectual conception. For not only words, but ideas also are eventually no more than symbols of a knowledge which is beyond ideas and words. Therefore it comes that no idea by itself is wholly true. There is indeed a rupa, some concrete or abstract form of knowledge, answering to every name, and it is that which the meaning must present to the intellect. We say a form of knowledge, because according to our philosophy, all things are forms of an essentially unknowable existence which reveals them as forms of knowledge to the essential awareness in its Self, its Atman or Spirit, the Chit in the Sat. But beyond nama and rupa is swarupa, the essential figure of Truth, which we cannot know with the intellect, but only with a higher faculty.   And every swarupa is itself only a symbol of the one essential existence which can only be known by its symbols because in its ultimate reality it defies logic and exceeds perception, - God.

1.23 - The Double Soul in Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga   10:The true soul secret in us - subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, - this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine. Not the unborn Self or Atman, for the Self even in presiding over the existence of the individual is aware always of its universality and transcendence, it is yet its deputy in the forms of Nature, the individual soul, caitya purus.a, supporting mind, life and body, standing behind the mental, the vital, the subtle-physical being in us and watching and profiting by their development and experience. These other person-powers in man, these beings of his being, are also veiled in their true entity, but they put forward temporary personalities which compose our outer individuality and whose combined superficial action and appearance of status we call ourselves: this inmost entity also, taking form in us as the psychic Person, puts forward a psychic personality which changes, grows, develops from life to life; for this is the traveller between birth and death and between death and birth, our nature parts are only its manifold and changing vesture. The psychic being can at first exercise only a concealed and partial and indirect action through the mind, the life and the body, since it is these parts of Nature that have to be developed as its instruments of self-expression, and it is long confined by their evolution. Missioned to lead man in the Ignorance towards the light of the Divine Consciousness, it takes the essence of all experience in the Ignorance to form a nucleus of soul-growth in the nature; the rest it turns into material for the future growth of the instruments which it has to use until they are ready to be a luminous instrumentation of the Divine. It is this secret psychic entity which is the true original Conscience in us deeper than the constructed and conventional conscience of the moralist, for it is this which points always towards Truth and Right and Beauty, towards Love and Harmony and all that is a divine possibility in us, and persists till these things become the major need of our nature. It is the psychic personality in us that flowers as the saint, the sage, the seer; when it reaches its full strength, it turns the being towards the Knowledge of Self and the Divine, towards the supreme Truth, the supreme Good, the supreme Beauty, Love and Bliss, the divine heights and largenesses, and opens us to the touch of spiritual sympathy, universality, oneness. On the contrary, where the psychic personality is weak, crude or ill-developed, the finer parts and movements in us are lacking or poor in character and power, even though the mind may be forceful and brilliant, the heart of vital emotions hard and strong and masterful, the life-force dominant and successful, the bodily existence rich and fortunate and an apparent lord and victor. It is then the outer desire-soul, the pseudo-psychic entity, that reigns and we mistake its misinterpretations of psychic suggestion and aspiration, its ideas and ideals, its desires and yearnings for true soul-stuff and wealth of spiritual experience.7 If the secret psychic Person can come forward into the front and, replacing the desire-soul, govern overtly and entirely and not only partially and from behind the veil this outer nature of mind, life and body, then these can be cast into soul images of what is true, right and beautiful and in the end the whole nature can be turned towards the real aim of life, the supreme victory, the ascent into spiritual existence.   11:But it might seem then that by bringing this psychic entity, this true soul in us, into the front and giving it there the lead and rule we shall gain all the fulfilment of our natural being that we can seek for and open also the gates of the kingdom of the Spirit. And it might well be reasoned that there is no need for any intervention of a superior Truth-Consciousness or principle of Supermind to help us to attain to the divine status or the divine perfection. Yet, although the psychic transformation is one necessary condition of the total transformation of our existence, it is not all that is needed for the largest spiritual change. In the first place, since this is the individual soul in Nature, it can open to the hidden diviner ranges of our being and receive and reflect their light and power and experience, but another, a spiritual transformation from above is needed for us to possess our self in its universality and transcendence. By itself the psychic being at a certain stage might be content to create a formation of truth, good and beauty and make that its station; at a farther stage it might become passively subject to the worldself, a mirror of the universal existence, consciousness, power, delight, but not their full participant or possessor. Although more nearly and thrillingly united to the cosmic consciousness in knowledge, emotion and even appreciation through the senses, it might become purely recipient and passive, remote from mastery and action in the world; or, one with the static self behind the cosmos, but separate inwardly from the world-movement, losing its individuality in its Source, it might return to that Source and have neither the will nor the power any further for that which was its ultimate mission here, to lead the nature also towards its divine realisation. For the psychic being came into Nature from the Self, the Divine, and it can turn back from Nature to the silent Divine through the silence of the Self and a supreme spiritual immobility. Again, an eternal portion of the Divine,8 this part is by the law of the Infinite inseparable from its Divine Whole, this part is indeed itself that Whole, except in its frontal appearance, its frontal separative self-experience; it may awaken to that reality and plunge into it to the apparent extinction or at least the merging of the individual existence. A small nucleus here in the mass of our ignorant Nature, so that it is described in the Upanishad as no bigger than a man's thumb, it can by the spiritual influx enlarge itself and embrace the whole world with the heart and mind in an intimate communion or oneness. Or it may become aware of its eternal Companion and elect to live for ever in His presence, in an imperishable union and oneness as the eternal lover with the eternal Beloved, which of all spiritual experiences is the most intense in beauty and rapture. All these are great and splendid achievements of our spiritual self-finding, but they are not necessarily the last end and entire consummation; more is possible.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   D.: Several terms are used in the holy books - Atman, Param Atman,   Para, etc. What is the gradation in them?   --   M.: Enquiring into the Self. That is all. Atmanyeva vasam nayet .....   Fix the mind on the SELF.   --   M.: Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim).   They lead you ultimately to atma-vichara (enquiry into the Self). Onepointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.   --   M.: Meditation is, truly speaking, Atmanishtha (to be fixed as the   Self). But when thoughts cross the mind and an effort is made to eliminate them the effort is usually termed meditation. Atmanishtha is your real nature. Remain as you are. That is the aim.   D.: But thoughts come up. Is our effort meant to eliminate thoughts only?

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism   D.: Several terms are used in the holy books - Atman, Param Atman,   Para, etc. What is the gradation in them?   --   M.: Enquiring into the Self. That is all. Atmanyeva vasam nayet .....   Fix the mind on the SELF.   --   M.: Atman is the aim. What else can there be? All other aims are for those who are incapable of atmalakshya (having the Self for the aim).   They lead you ultimately to atma-vichara (enquiry into the Self). Onepointedness is the fruit of all kinds of practice. One may get it quickly; another after a long time. Everything depends on the practice.   --   M.: Meditation is, truly speaking, Atmanishtha (to be fixed as the   Self). But when thoughts cross the mind and an effort is made to eliminate them the effort is usually termed meditation. Atmanishtha is your real nature. Remain as you are. That is the aim.   D.: But thoughts come up. Is our effort meant to eliminate thoughts only?   --   Scripture Atmanastu kamaya sarvam priyam bhavati - (All are dear because of the love of the Self) becomes clear.   A question arises, why there should be suicides in that case.   --   CHURNING THE MIND: To install the mind firmly in the heart until these forces are destroyed and to awaken with unswerving, ceaseless vigilance the true and cognate tendency which is characteristic of the Atman and is expressed by the dicta, Aham Brahmasmi (I am   Brahman), and Brahmaivaham (Brahman alone am I) is termed nididhyasana or Atmanusandhana, i.e., constancy in the Self. This is otherwise called Bhakti, Yoga and Dhyana.    Atmanusandhana has been likened to churning the curd to draw forth butter, the mind being compared to the churning rod, the heart to the curd and the practice of constancy in the Self to the process of churning. Just as by churning the curd butter is extracted and by friction fire is kindled, even so, by unswerving vigilant constancy in the Self, ceaseless like the unbroken filamentary flow of oil, is generated the natural or changeless trance or nirvikalpa samadhi, which readily and spontaneously yields that direct, immediate, unobstructed and universal perception of Brahman, which is at once Knowledge and Experience and which transcends time and space.   --   Tatastato niyamyaitad Atmanyeva vasam nayet    (VI - 26)   --   But from the standpoint of Atman, non-dual Brahman, can there be any distinction?   M.: The dream is for the one who says that he is awake. In fact, wakefulness and dream are equally unreal from the standpoint of the Absolute.

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   Scripture Atmanastu kamaya sarvam priyam bhavati - (All are dear because of the love of the Self) becomes clear.   A question arises, why there should be suicides in that case.   --   CHURNING THE MIND: To install the mind firmly in the heart until these forces are destroyed and to awaken with unswerving, ceaseless vigilance the true and cognate tendency which is characteristic of the Atman and is expressed by the dicta, Aham Brahmasmi (I am   Brahman), and Brahmaivaham (Brahman alone am I) is termed nididhyasana or Atmanusandhana, i.e., constancy in the Self. This is otherwise called Bhakti, Yoga and Dhyana.    Atmanusandhana has been likened to churning the curd to draw forth butter, the mind being compared to the churning rod, the heart to the curd and the practice of constancy in the Self to the process of churning. Just as by churning the curd butter is extracted and by friction fire is kindled, even so, by unswerving vigilant constancy in the Self, ceaseless like the unbroken filamentary flow of oil, is generated the natural or changeless trance or nirvikalpa samadhi, which readily and spontaneously yields that direct, immediate, unobstructed and universal perception of Brahman, which is at once Knowledge and Experience and which transcends time and space.   --   Tatastato niyamyaitad Atmanyeva vasam nayet   - (VI - 26)   --   But from the standpoint of Atman, non-dual Brahman, can there be any distinction?   M.: The dream is for the one who says that he is awake. In fact, wakefulness and dream are equally unreal from the standpoint of the Absolute.

1.3.03 - Quiet and Calm, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   This [limitless stillness] is the calm of the Atman, the Self above, silent, immutable and infinite.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: Atman acts through the ego. All actions are due to efforts only. A sleeping child is fed by its mother. The child eats food without being wide awake and then denies having taken food in sleep. However the mother knows what happened. Similarly the Jnani acts unawares.   Others see him act, but he does not know it himself. Owing to fear of Him wind blows, etc. That is the order of things. He ordains everything and the universe acts accordingly, yet He does not know. Therefore He is called the great Doer. Every embodied being   --   Another visitor from Rawalpindi asked: The Atman is formless. How shall I concentrate on it?   M.: Leave alone the Atman which you say is formless or intangible.   Mind is tangible to you. Hold the mind and it will do.   D.: Mind itself is very subtle and is also the same as the Atman.   How shall we know the nature of the mind? You have said that all supports are useless. What should be our stand then?   --   M.: The yogis say that there is a nadi called the jivanadi, Atmanadi or   paranadi. The Upanishads speak of a centre from which thousands

1.450 - 1.500 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: Atman acts through the ego. All actions are due to efforts only. A sleeping child is fed by its mother. The child eats food without being wide awake and then denies having taken food in sleep. However the mother knows what happened. Similarly the Jnani acts unawares.   Others see him act, but he does not know it himself. Owing to fear of Him wind blows, etc. That is the order of things. He ordains everything and the universe acts accordingly, yet He does not know. Therefore He is called the great Doer. Every embodied being   --   Another visitor from Rawalpindi asked: The Atman is formless. How shall I concentrate on it?   M.: Leave alone the Atman which you say is formless or intangible.   Mind is tangible to you. Hold the mind and it will do.   --   D.: Mind itself is very subtle and is also the same as the Atman.   How shall we know the nature of the mind? You have said that all supports are useless. What should be our stand then?

1955-06-15 - Dynamic realisation, transformation - The negative and positive side of experience - The image of the dry coconut fruit - Purusha, Prakriti, the Divine Mother - The Truth-Creation - Pralaya - We are in a transitional period, #Questions And Answers 1955, #The Mother, #Integral Yoga   It is said that when one has realised (it is in here that he says it), one becomes like the dry coconut which moves in the shell, which is free inside, no longer attached to the envelope and moving freely within. Thats what I have heard; it is the image for there being no attachment any more. You have seen this, when a coconut becomes completely dry, the nut inside is no longer fixed to the shell; and so when you move it, it moves inside; it is completely free, it is absolutely independent of the shell. So the image of the being is given: the ordinary physical consciousness is the shell; and so long as the Atman is not completely formed it is attached, it holds on, it is stuck to the shell, and it cannot be detached; but when it is completely formed it is absolutely free inside, it rolls freely in the shell without being fixed to it. It must be this image.   Sweet Mother, what does this mean: one must transfer the allegiance of the Purusha from the lower Prakriti

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, #Questions And Answers 1955, #The Mother, #Integral Yoga   Sweet Mother, when Sri Aurobindo was in Alipore,1 Vivekananda came for fifteen days and explained something special to him. What part of Vivekananda was it, the psychic being or the Atman?   It could very well be his mind. It could very well be the mind because he had unified his mind around his psychic being. Therefore his mind could continue to exist indefinitely. It partakes of the immortality of the psychic being. It could very well be his mind.

1.sv - Song of the Sanyasin, #unset, #Arthur C Clarke, #Fiction    Wake up the note! the song that had its birth Far off, where worldly taint could never reach, In mountain caves and glades of forest deep, Whose calm no sigh for lust or wealth or fame Could ever dare to break; where rolled the stream Of knowledge, truth, and bliss that follows both. Sing high that note, Sannyasin bold! Say -- "Om Tat Sat, Om!" Strike off thy fetters! Bonds that bind thee down, Of shining gold, or darker, baser ore; Love, hate -- good, bad -- and all the dual throng, Know, slave is slave, caressed or whipped, not free; For fetters, though of gold, are not less strong to bind; Then off with them, Sannyasin bold! Say -- "Om Tat Sat, Om!" Let darkness go; the will-o'-the-wisp that leads With blinking light to pile more gloom on gloom. This thirst for life, for ever quench; it drags From birth to death, and death to birth, the soul. He conquers all who conquers self. Know this And never yield, Sannyasin bold! Say -- "Om Tat Sat, Om!" "Who sows must reap," they say, "and cause must bring The sure effect; good, good; bad, bad; and none Escape the law. But whoso wears a form Must wear the chain." Too true; but far beyond Both name and form is Atman, ever free. Know thou art That, Sannyasin bold! Say -- "Om Tat Sat, Om! " They know not truth who dream such vacant dreams As father, mother, children, wife, and friend. The sexless Self! whose father He? whose child? Whose friend, whose foe is He who is but One? The Self is all in all, none else exists; And thou art That, Sannyasin bold! Say -- "Om Tat Sat, Om!" There is but One -- The Free -- The Knower -- Self! Without a name, without a form or stain. In Him is Maya dreaming all this dream. The witness, He appears as nature, soul. Know thou art That, Sannyasin bold! Say -- "Om Tat Sat, Om!" Where seekest thou? That freedom, friend, this world Nor that can give. In books and temples vain Thy search. Thine only is the hand that holds The rope that drags thee on. Then cease lament, Let go thy hold, Sannyasin bold! Say -- "Om Tat Sat, Om!" Say, "Peace to all: From me no danger be To aught that lives. In those that dwell on high. In those that lowly creep, I am the Self in all! All life both here and there, do I renounce, All heavens and earths and hells, all hopes and fears." Thus cut thy bonds, Sannyasin bold! Say -- "Om Tat Sat, Om!" Heed then no more how body lives or goes, Its task is done. Let Karma float it down; Let one put garlands on, another kick This frame; say naught. No praise or blame can be Where praiser praised, and blamer blamed are one. Thus be thou calm, Sannyasin bold! Say -- "Om Tat Sat, Om!" Truth never comes where lust and fame and greed Of gain reside. No man who thinks of woman As his wife can ever perfect be; Nor he who owns the least of things, nor he Whom anger chains, can ever pass thro' Maya's gates. So, give these up, Sannyasin bold! Say -- "Om Tat Sat, Om!" Have thou no home. What home can hold thee, friend? The sky thy roof, the grass thy bed; and food What chance may bring, well cooked or ill, judge not. No food or drink can taint that noble Self Which knows Itself. Like rolling river free Thou ever be, Sannyasin bold! Say -- "Om Tat Sat, Om!" Few only know the truth. The rest will hate And laugh at thee, great one; but pay no heed. Go thou, the free, from place to place, and help Them out of darkness, Maya's veil. Without The fear of pain or search for pleasure, go Beyond them both, Sannyasin bold! Say -- "Om Tat Sat, Om!" Thus, day by day, till Karma's powers spent Release the soul for ever. No more is birth, Nor I, nor thou, nor God, nor man. The "I" Has All become, the All is "I" and Bliss. Know thou art That, Sannyasin bold! Say -- "Om Tat Sat, Om!" <

2.01 - Indeterminates, Cosmic Determinations and the Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga   Our fundamental cognition of the Absolute, our substantial spiritual experience of it is the intuition or the direct experience of an infinite and eternal Existence, an infinite and eternal Consciousness, an infinite and eternal Delight of Existence. In overmental and mental cognition it is possible to make discrete and even to separate this original unity into three self-existent aspects: for we can experience a pure causeless eternal Bliss so intense that we are that alone; existence, consciousness seem to be swallowed up in it, no longer ostensibly in presence; a similar experience of pure and absolute consciousness and a similar exclusive identity with it is possible, and there can be too a like identifying experience of pure and absolute existence. But to a supermind cognition these three are always an inseparable Trinity, even though one can stand in front of the others and manifest its own spiritual determinates; for each has its primal aspects or its inherent self-formations, but all of these together are original to the triune Absolute. Love, Joy and Beauty are the fundamental determinates of the Divine Delight of Existence, and we can see at once that these are of the very stuff and nature of that Delight: they are not alien impositions on the being of the Absolute or creations supported by it but outside it; they are truths of its being, native to its consciousness, powers of its force of existence. So too is it with the fundamental determinates of the absolute consciousness, - knowledge and will; they are truths and powers of the original Consciousness-Force and are inherent in its very nature. This au thenticity becomes still more evident when we regard the fundamental spiritual determinates of the absolute Existence; they are its triune powers, necessary first postulates for all its self-creation or manifestation, - Self, the Divine, the Conscious Being; Atman, Ishwara, Purusha.   If we pursue the process of self-manifestation farther, we shall see that each of these aspects or powers reposes in its first action on a triad or trinity; for Knowledge inevitably takes its stand in a trinity of the Knower, the Known and Knowledge; Love finds itself in a trinity of the Lover, the Beloved and Love; Will is self-fulfilled in a trinity of the Lord of the Will, the object of the Will and the executive Force; Joy has its original and utter gladness in a trinity of the Enjoyer, the Enjoyed and the Delight that unites them; Self as inevitably appears and founds its manifestation in a trinity of Self as subject, Self as object and self-awareness holding together Self as subject-object.

2.01 - The Object of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   11:And yet Mind also, our mentality, our thinking, understanding part, is not our Self, is not That, not the end or the beginning; it is a half-light thrown from the Infinite. The experience of Mind as the creator of forms and things and of these forms and things existing in the Mind only, the thin subtle basis of idealism, is also a delusion, a half-view taken for the whole, a pale refracted light idealised as the burning body of the sun and its splendour. This idealist vision also does not arrive at the essence of being, does not even touch it but only an inferior mode of Nature. Mind is the dubious outer penumbra of a conscious existence which is not limited by mentality but exceeds it. The method of the traditional way of knowledge, eliminating all these things arrives at the conception and realisation of a pure conscious existence, selfaware, self-blissful, unconditioned by mind and life and body, and to its ultimate positive experience that is Atman, the Self, the original and essential nature of our existence. Here at last there is something centrally true, but in its haste to arrive at it this knowledge assumes that there is nothing between the thinking mind and the Highest, buddheh paratastm sah, and, shutting its eyes in Samadhi, tries to rush through all that actually intervenes without even seeing these great and luminous kingdoms of the Spirit. Perhaps it arrives at its object, but only to fall asleep in the Infinite. Or, if it remains awake, it is in the highest experience of the Supreme into which the self-annulling Mind can enter but not in the supreme of the Supreme, Paratpara. The Mind can only be aware of the Self in a mentalised spiritual thinness, only of the mind-reflected Sachchidananda. The highest truth, the integral self-knowledge is not to be gained by this self-blinded leap into the Absolute but by a patient transit beyond the mind into the Truth-Consciousness where the Infinite can be known, felt, seen, experienced in all the fullness of its unending riches. And there we discover this Self that we are to be not only a static tenuous vacant Atman but a great dynamic Spirit individual, universal and transcendent. That Self and Spirit cannot be expressed by the mind's abstract generalisations; all the inspired descriptions of the seers and mystics cannot exhaust its contents and its splendours.   12:In relation to the universe the Supreme is Brahman, the one Reality which is not only the spiritual, material and conscious substance of all the ideas and forces and forms of the universe, but their origin, support and possessor, the cosmic and supracosmic Spirit. All the last terms to which we can reduce the universe, Force and Matter, Name and Form, Purusha and prakriti, are still not entirely that which the universe really is either in itself or its nature. As all that we are is the play and form, the mental, psychic, vital and physical expression of a supreme Self unconditioned by mind and life and body, the universe too is the play and form and cosmic soul-expression and nature-expression of a supreme existence which is unconditioned by force and matter, unconditioned by idea and name and form, unconditioned by the fundamental distinction of Purusha and prakriti. Our supreme Self and the supreme Existence which has become the universe are one spirit, one self and one existence. The individual is in nature one expression of the universal Being, in spirit an emanation of the Transcendence. For if he finds his self, he finds too that his own true self is not this natural personality, this created individuality, but is a universal being in its relations with others and with Nature and in its upward term a portion or the living front of a supreme transcendental Spirit.

2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga   Sad Atman, without movement, distinction or feature, santam alaks.an.am, in which all names and forms seem to stand with a very doubtful or a very minor reality. In this realisation the   One may seem to be the only reality and everything else Maya, a purposeless and inexplicable illusion. But afterwards, if you do not stop short and limit yourself by the impersonal realisation, you will come to see the same Atman not only containing and supporting all created things, but informing and filling them, and eventually you will be able to understand that even the names and forms are Brahman. You will then be able to live more and more in the knowledge which the Upanishads and the   Gita hold up as the rule of life; you will see the Self in all existing things and all existing things in the Self, Atmanam sarvabhutes.u sarvabhutani c Atmani; you will be aware of all things as Brahman, sarvam khalvidam brahma. But the crowning realisation of this yoga is when you become aware of the whole world as the expression, play or Lila of an infinite divine personality, when you see in all, not the impersonal Sad Atman which is the basis of manifest existence, - although you do not lose that knowledge, - but Sri Krishna who at once is, bases and transcends all manifest and unmanifest existence, avyakto 'vyaktat parah.. For behind the Sad Atman is the silence of the Asat which the Buddhist Nihilists realised as the sunyam and beyond that silence is the Paratpara Purusha (purus.o varen.ya adityavarn.as tamasah. parastat). It is he who has made this world out of his   The Yoga and Its Objects

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga   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 founds 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. The Upanishads affirm that all this is the Brahman; Mind is Brahman, Life is Brahman, Matter is Brahman; addressing Vayu, the Lord of Air, of Life, it is said "O Vayu, thou art manifest Brahman"; and, pointing to man and beast and bird and insect, each separately is identified with the One, "O Brahman, thou art this old man and boy and girl, this bird, this insect." 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 brea the 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 ForceNature. 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.   An absolute, eternal and infinite Self-existence, Self-awareness, Self-delight of being that secretly supports and pervades the universe even while it is also beyond it, is, then, the first truth of spiritual experience. But this truth of being has at once an impersonal and a personal aspect; it is not only Existence, it is the one Being absolute, eternal and infinite. As there are three fundamental aspects in which we meet this Reality, Self, Conscious Being or Spirit and God, the Divine Being, or to use the Indian terms, the absolute and omnipresent Reality, Brahman, manifest to us as Atman, Purusha, Ishwara, - so too its power of Consciousness appears to us in three aspects: it is the self-force of that consciousness conceptively creative of all things, Maya; it is Prakriti, Nature or Force made dynamically executive, working out all things under the witnessing eye of the Conscious Being, the Self or Spirit; it is the conscious Power of the Divine Being, Shakti, which is both conceptively creative and dynamically executive of all the divine workings. These three aspects and their powers base and comprise the whole of existence and all Nature and, taken together as a single whole, they reconcile the apparent disparateness and incompatibility of the supracosmic Transcendence, the cosmic universality and the separativeness of our individual existence; the Absolute, cosmic Nature and ourselves are linked in oneness by this triune aspect of the one Reality. For taken by itself the existence of the Absolute, the Supreme Brahman, would be a contradiction of the relative universe and our own real existence would be incompatible with its sole incommunicable Reality. But the Brahman is at the same time omnipresent in all relativities; it is the Absolute independent of all relatives, the Absolute basing all relatives, the Absolute governing, pervading, constituting all relatives; there is nothing that is not the omnipresent Reality. In observing the triple aspect and the triple power we come to see how this is possible.   If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination.   --   Brahman the Reality is the self-existent Absolute and Maya is the Consciousness and Force of this self-existence; but with regard to the universe Brahman appears as the Self of all existence, Atman, the cosmic Self, but also as the Supreme Self transcendent of its own cosmicity and at the same time individual-universal in each being; Maya can then be seen as the self-power, Atma-Shakti, of the Atman. It is true that when we first become aware of this Aspect, it is usually in a silence of the whole being or at the least in a silence within which draws back or stands away from the surface action; this Self is then felt as a status in silence, an immobile immutable being, self-existent, pervading the whole universe, omnipresent in all, but not dynamic or active, aloof from the ever mobile energy of Maya. In the same way we can become aware of it as the Purusha, separate from Prakriti, the Conscious Being standing back from the activities of Nature. But this is an exclusive concentration which limits itself to a spiritual status and puts away from it all activity in order to realise the freedom of Brahman the self-existent Reality from all limitation by its own action and manifestation: it is an essential realisation, but not the total realisation. For we can see that the Conscious-Power, the Shakti that acts and creates, is not other than the Maya or all-knowledge of Brahman; it is the Power of the Self; Prakriti is the working of the Purusha, Conscious Being active by its own Nature: the duality then of Soul and WorldEnergy, silent Self and the creative Power of the Spirit, is not really something dual and separate, it is biune. As we cannot separate Fire and the power of Fire, it has been said, so we cannot separate the Divine Reality and its Consciousness-Force, Chit-Shakti. This first realisation of Self as something intensely silent and purely static is not the whole truth of it, there can also be a realisation of Self in its power, Self as the condition of world-activity and world-existence. However, the Self is a fundamental aspect of Brahman, but with a certain stress on its impersonality; therefore the Power of the Self has the appearance of a Force that acts automatically with the Self sustaining it, witness and support and originator and enjoyer of its activities but not involved in them for a moment. As soon as we become aware of the Self, we are conscious of it as eternal, unborn, unembodied, uninvolved in its workings: it can be felt within the form of being, but also as enveloping it, as above it, surveying its embodiment from above, adhyaks.a; it is omnipresent, the same in everything, infinite and pure and intangible for ever. This Self can be experienced as the Self of the individual, the Self of the thinker, doer, enjoyer, but even so it always has this greater character; its individuality is at the same time a vast universality or very readily passes into that, and the next step to that is a sheer transcendence or a complete and ineffable passing into the Absolute. The Self is that aspect of the Brahman in which it is intimately felt as at once individual, cosmic, transcendent of the universe. The realisation of the Self is the straight and swift way towards individual liberation, a static universality, a   Nature-transcendence. At the same time there is a realisation of Self in which it is felt not only sustaining and pervading and enveloping all things, but constituting everything and identified in a free identity with all its becomings in Nature. Even so, freedom and impersonality are always the character of the Self.

2.02 - On Letters, #Evening Talks With Sri Aurobindo, #unset, #Zen    Disciple: Is the psychic being the same as what is called Atman?    Sri Aurobindo: The Atman generally means what you imply in English by the word Spirit. It is self-existent, conscious, the nandamaya Being, the Purusha. The Atman is the same in all; it is that which is behind all the manifestation of Nature.    Disciple: Has it any features?   --    Sri Aurobindo: Generally it is used to imply the passive state, but sometimes it is used for both. The psychic being is not the same as the Atman. It is what corresponds to the European idea of 'soul'. The Western occultists recognise, at least they used to recognise, three things: Spirit, soul, body. The Spirit corresponds to the Atman, and the soul to the psychic being. It is the Purusha hdguhym the soul in the cave of the heart.    Disciple: Is the aguha mtra purua, spoken of in the Upanishad the same as the psychic being?   --    Disciple: Could one say that in the planes of consciousness above the mind all is the same the psychic being and the Atman, etc.?    Sri Aurobindo: If you mean "Everything is One" then it merely comes to the old Adwaitavada of Shankaracharya. Really speaking, it is not a matter for the mind to decide. It is a matter of experience. In a certain experience you find that "All is One" and Shankara is right. But there are other experiences in which the Vishishtadwaita and even the Dwaita finds justification. Mind only cuts, differentiates, analyses, represents. You can't push these questions too far with the mind, otherwise you bring in the old quarrel of the philosophers. You can't say: "It is that", or "It must be like this", or "It can't be anything else"; for, it may be all these things at the same time. You can't approach the Highest with thought and express it in speech. Of course, you can express it, but then you diminish it also.

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen   me, who is the Self in all creatures. Brahman, Isha, Atman, under   whatever aspect He manifests Himself or manifests not, to Him   --   is the Turiya Atman, spirit in its fourth or transcendental state,   intellectually unknowable and indefinable, infinite, indivisible,   immutable and supra-conscious. This Turiya Atman may be imaged as the infinite ocean of spirit which evolves in itself spiritual   manifestations and workings by that process of limitation or selection on which all creation or manifestation depends. By this   Turiya Atman there is conceived or there is selected out of its   infinite capacity a state of spirit less unknowable and therefore   --   We have seen that the first spiritual evolution from the pure selfexistent Atman is Prajna of the Sleep-State, Eternal Wisdom, a   supporting spiritual presence which contains in itself the whole   --   or Wish, in other words, by Itself. Will by Will necessitates phenomena in Itself, Atmany Atmana. But when Prakriti translates   Will into phenomena in the terms of Time, Space, Causality,   --   and preordained; Brahman is the Turiya Atman in whom and   by whom Prajna-Taijasa-Vaisvanor are. He pervades the Cosmos and contains the Cosmos, as ether pervades the earth and

2.05 - The Divine Truth and Way, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   This is the mystery of his being that he is supracosmic, yet not in any exclusive sense extracosmic. For he pervades it all as its self; there is a luminous uninvolved presence of the self-being of God, mama atma, which is in constant relation with the becoming and brings all its existences into manifestation by his simple presence.2 Therefore it is that we have these terms of Being and becoming, existence in itself, Atman, and existences dependent upon it, bhutani, mutable beings and immutable being. But the highest truth of these two relations and the resolution of their antinomy must be found in that which exceeds it; it is the supreme Godhead who manifests both containing self and its contained phenomena by the power of his spiritual consciousness, yogamaya. And it is only through union with him in our spiritual consciousness that we can arrive at our real relations with his being.   Metaphysically stated, this is the intention of these verses of the Gita: but they rest founded not upon any intellectual speculation, but on spiritual experience; they synthetise because they arise globally from certain truths of spiritual consciousness.

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga    is around him in the universe. All things that are he sees as at once in their appearance the veils and in their secret trend the means and signs of self-manifestation of that one unthinkable Reality and everywhere discovers that oneness, Brahman, Purusha, Atman, Vasudeva, the Being that has become all these creatures.   Therefore too his whole inner existence comes into tune and harmony with the Infinite now self-revealed in all that lives or is within and around him and his whole outer existence turns into an exact instrumentation of the cosmic purpose. He looks up through the Self to the Parabrahman who there and here is the one and only existence. He looks up through the divine

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   This Godhead is the fulfilment of all relations, father, mother, lover, friend and refuge of the soul of every creature. He is the one supreme and universal Deva, Atman, Purusha, Brahman,   Ishwara of the secret wisdom. He has manifested the world in himself in all these ways by his divine Yoga: its multitudinous existences are one in him and he is one in them in many aspects.

2.07 - The Upanishad in Aphorism, #Isha Upanishad, #unset, #Zen   This liberation is to be effected by dissolving the waking ego into the Lord's divine being and experiencing entirely our unity with all other existences & with Him who is God, Atman & Brahman.   All individual existences are jagat in jagati, object of motion in stream of motion & obey the laws & processes of that motion.

2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   Purushottama, knowest thyself by thyself," Atmana Atmanam vettha. This is a knowledge that comes by spiritual identity and the unaided heart, will, intelligence of the natural man cannot   Gita, X. 12-15.   --   Self, to the direct perception of the immanent Divinity, to the contact of the conscient universal Being. One can, once the mind is illumined with the idea, follow readily the way and, with whatever preliminary difficult effort to exceed the normal mental perceptions, come in the end to the self-experience of these essential truths that stand behind our and all existence, Atmana Atmanam. One can do it with this readiness because these, once conceived, are evidently divine realities; there is nothing in our mental associations to prevent us from admitting God in these high aspects. But the difficulty is to see him in the apparent truths of existence, to detect him in this fact of Nature and in these disguising phenomena of the world's becoming; for here all is opposed to the sublimity of this unifying conception. How can we consent to see the Divine as man and animal being and   God in Power of Becoming

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Zen    The experience of Shunyam is still more striking because you get into it by a sort of negation even of the Atman.    Disciple: What is that Shunya consciousness?

2.1.02 - Nature The World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga   All existence is Brahman, Atman & Iswara, three names for one unnameable reality which alone exists. We shall give to this sole real existence the general name of God, because we find it ultimately to be not an abstract state of Existence not conscious of itself, but a supreme & self-aware One who exists - absolutely in Himself, infinitely in the world & with an appearance of the finite in His various manifestations in the world.   God in Himself apart from all world manifestation or realisable relation to world manifestation is called the Paratpara   Brahman, & is not knowable either to the knowledge that analyses or the knowledge that synthetically conceives. We can neither say of Him that He is personal or impersonal, existence or nonexistence, pure or impure, Atman or un Atman. We can only say to every attempt to define Him positively or negatively, neti neti,   Not this, not this. We can pass into the Paratpara Brahman, but we cannot know the Paratpara Brahman.   --   The self which we have to perfect, is neither pure Atman which is ever perfect nor the ego which is the cause of imperfection, but the divine self manifested in the shifting stream of Nature.   Existence is composed of Prakriti & Purusha, the consciousness that sees and the consciousness that executes & formalises what we see. The one we call Soul, the other Nature. These are the first double term from which our Yoga has to start.

2.12 - On Miracles, #Evening Talks With Sri Aurobindo, #unset, #Zen    I remember only three experiences. One was the Darjeeling experience. And the second came upon me at the age of twelve or thirteen. I was extremely selfish and then something came upon me and I felt I ought to give up selfishness and I tried in my own way of course, imperfectly to put it into practice. But that was a sort of turning-point in my inner life. The last came just before I left England. It was the mental rather than the spiritual experience of the Atman. I felt the One only as true; it was an experience absolutely Shankarite in its sense. It lasted only for a short time.    Disciple: Is it a fact that you came away straight to Chandernagore from the Dharma office? and that the C.I.D. by God's grace were not there?

2.12 - The Way and the Bhakta, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   Yoga?" This recalls the distinction made in the beginning by such phrases as "in the self, then in me," Atmani atho mayi:   Arjuna points the distinction, tvam, aks.aram avyaktam. Thou, he says in substance, art the supreme Source and Origin of all beings, a Presence immanent in all things, a Power pervading the universe with thy forms, a Person manifest in thy Vibhutis, manifest in creatures, manifest in Nature, seated as the Lord of works in the world and in our hearts by thy mighty world-Yoga.

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen    I leave aside other minor divisions of the being. This is only a rough outline. If you want to go into details, the physical alone has five planes. Then you come to the soul. Ordinarily the soul is not understood as the Jiva. 'Soul' does not denote the essential personality which is eternally one with the Divine and is always in the presence of God. So also 'soul' does not mean Atman, the Self, because for this Self there is no evolution. What is generally understood by 'soul' is the psychic individualisation which persists even after the dissolution of the physical body and the vital and mental sheaths.    Now, when a man dies his physical body dissolves; the vital body dissolves after some time, and the mental body also dissolves. Take the case of an insect. In the insect there is only the physical consciousness and nothing else. Other formations in the universe are too low to be considered. The insect gathers certain experiences on the physical plane. My own view is that it goes on developing from plane to plane with a supporting Self. The soul skma deh living on the physical plane returns to the Jiva which was all along supporting the insect in the physical consciousness. When the soul is ready, it is taken up into the vital plane and there it gathers experiences till the mental plane is reached in man. There is the Supramental plane also.

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen    Sri Aurobindo: There is another way, if you want to try. Find your own highest self, which is not your ego and is not at the same time the Atman. Then you get to the plane of the Gods.    Disciple: Some believe that the true self is the Jiva and if one is on that plane then he is helped by the Gods.

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen    Disciple: Can one say that the psychic being always wants transformation? There are people who believe that the psychic being in evolution would and must want transformation and only the Atman can merge into Laya, in the Divine. Can the developed psychic being not merge into Laya?    Sri Aurobindo: Yes, it can. It depends on whether it is in front or not. If it is in front then, as I said, it takes charge of the nature and then its aspiration will be for transformation. But the developed psychic being can take any other spiritual direction. It depends on what direction the Divine within chooses. We cannot dictate to the soul what it shall choose; all are not compelled towards transformation.   --    You must become free if you want to be free from responsibility. There are three ways, or rather several ways, of attaining that freedom. One is by the separation of Purusha from Prakriti and realising it as free from it. Another is by realising the Self, the Atman or the Spirit, free from the cosmic movement. A third is by the identification with the Transcendent by realising the Param Atman. You can also have this freedom by merging into the Shunyam through the Buddhistic discipline.    Disciple: In the experience of the first two methods does the Purusha remain the witness?

2.19 - Feb-May 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen    Sri Aurobindo: No, it doesn't. The idea may have been in his blood or perhaps in the atmosphere of the place. In England, when I was reading Max Muller's translation of the Vedanta, I came upon the idea of Atman, the Self, and thought that this was the true thing to be realised in life. Before that I was an agnostic and even an atheist. How do you explain that? You can't say that it was in the atmosphere of the place. It was in the blood or perhaps carried from a past life. And the curious thing is that as soon as I set foot on Apollo Bunder the experience of the Self began I did not know, of course, that it was the experience of the Self. It was a sense of calm and vastness pervading everywhere.    Then there is contact with a place which gives you an experience, and sometimes the experience is appropriate to the place. For instance, the sense of the Infinite I had at the Shankaracharya Hill in Kashmir, and at the Parvati Hills in Poona, and the reality of the Goddess in the Karnali temple near Chandod.

2.2.01 - The Outer Being and the Inner Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga   The Inner Being, the Antaratma and the Atman   The word Antaratma is very vaguely used like the word soul   --   of liberation and peace. You are thinking probably of the Atman   and confusing it with the inner being.

2.2.02 - The True Being and the True Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga   the Self or Atman and the soul or antar Atman, psychic being or   caitya purus.a. The difference is that one is felt as universal, the   --   one first realises the Atman one feels it separate from all things,   existing in itself and detached, and it is to this realisation that the

2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga   The Spirit is the consciousness above mind, the Atman or self, which is always in oneness with the Divine - a spiritual consciousness is one which is always in unity or at least in contact with the Divine.   The psychic is a spark come from the Divine which is there in all things and as the individual evolves it grows in him and manifests as the psychic being, the soul seeking always for the   --   There is a difference between the psychic and the self. The self is the Atman above which is one in all, remains always wide, free, pure, untouched by the action of life in its ignorance. Its nature is peace, freedom, light, wideness, Ananda. The psychic (antaratma) is the individual being which comes down into life and travels from birth to birth and feels the experiences and grows by them till it is able to join itself with the free Atman above.   The psychic being is concealed in the depths behind the heartcentre.   --   The Atman, the Jiv Atman and the Psychic   The Jiva is realised as the individual Self, Atman, the central being above the Nature, calm, untouched by the movements of   Nature but supporting their evolution though not involved in it. Through this realisation silence, freedom, wideness, mastery, purity, a sense of universality in the individual as one centre of this divine universality become the normal experience. The psychic is realised as the Purusha behind the heart. It is not universalised like the Jiv Atman, but is the individual soul supporting from its place behind the heart-centre the mental, vital, physical, psychic evolution of the being in Nature. Its realisation brings Bhakti, self-giving, surrender, turning of all the movements Godward, discrimination and choice of all that belongs   --   The psychic is the soul in evolution; the Atman is the self above the evolution.   There is always a part of the mind, of the vital, of the body which is or can be influenced by the psychic; they can be called the psychic-mental, the psychic-vital, the psychic-physical. According to the personality or the degree of evolution of each person,   --   There is a Presence called the Purusha, something projected by the Self or Atman, which supports on each plane the formation of the personalities on that plane, but the Purusha is not a   The Psychic Being

2.20 - The Lower Triple Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   We may seek this knowledge on two sides separately, the side of Purusha, the side of prakriti; and we may combine the two for the perfect possession of the various relations of Purusha and prakriti in the light of the Divine. There is, says the Upanishad, a fivefold soul in man and the world, the microcosm and the macrocosm. The physical soul, self or being, -- Purusha, Atman, -- is that of which we are all at first conscious, a self which seems to have hardly any existence apart from the body and no action vital or even mental independent of it. This physical soul is present everywhere in material Nature, it pervades the body, actuates obscurely its movements and is the whole basis of its experiences; it informs all things even that are not mentally conscious. But in man this physical being has become vitalised and mentalised; it has received something of the law and capacities of the vital and mental being and nature. But its possession of them is derivative, superimposed, as it were, on its original nature and exercised under subjection to the law and action of the physical existence and its instruments. It is this dominance of our mental and vital parts by the body and the physical nature which seems at first sight to justify the theory of the materialists that mind and life are only circumstances and results of physical force and all their operations explicable by the activities of that force in the animal body. In fact, entire subjection of the mind and the life to the body is the characteristic of an undeveloped humanity, as it is in an even greater degree of the infra-human animal. According to the theory of reincarnation those who do not get beyond this stage in the earthly life, cannot rise after death to the mental or higher vital worlds, but have to return from the confines of a series of physical planes to increase their development In the next earthly existence. For the undeveloped physical soul is entirely dominated by material nature and its impressions and has to work them out to a better advantage before it can rise in the scale of being.   A more developed humanity allows us to make a better and freer use of all the capacities and experiences that we derive from the vital and mental planes of being, to lean more for support upon these hidden planes, be less absorbed by the physical and to govern and modify the original nature of the physical being by greater vital forces and powers from the desire-world and greater and subtler mental forces and powers from the psychical and intellectual planes. By this development we are able to rise to higher altitudes of the intermediary existence between death and rebirth and to make a better and more rapid use of rebirth itself for a yet higher mental and spiritual development. But even so, in the physical being which still determines the greater part of our waking self, we act without definite consciousness of the worlds or planes which are the sources of our action. We are aware indeed of the life-plane and mind-plane of the physical being, but not of the life-plane and mind-plane proper or of the superior and larger vital and mental being which we are behind the veil of our ordinary consciousness. It is only at a high stage of development that we become aware of them and even then, ordinarily, only at the back of the action of our mentalised physical nature; we do not actually live on those planes, for if we did we could very soon arrive at the conscious control of the body by the life-power and of both by the sovereign mind; we should then be able to determine our physical and mental life to a very large extent by our will and knowledge as masters of our being and with a direct action of the mind on the life and body. By Yoga this power of transcending the physical self and taking possession of the higher selves may to a greater or less degree be acquired through a heightened and widened self-consciousness and self-mastery.

2.21 - Towards the Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   How then is this to be done? First, says the Gita, through a union of our purified intelligence with the pure spiritual substance in us by the yoga of the buddhi, buddhya visuddhaya yuktah.. This spiritual turning of the buddhi from the outward and downward to the inward and upward look is the essence of the Yoga of knowledge. The purified understanding has to control the whole being, Atmanam niyamya; it must draw us away from attachment to the outward-going desires of the lower nature by a firm and a steady will, dhr.tya, which in its concentration faces entirely towards the impersonality of the pure spirit. The senses must abandon their objects, the mind must cast away the liking and disliking which these objects excite in it, - for the impersonal self has no desires and repulsions; these are vital reactions of our personality to the touches of things and the corresponding response of the mind and senses to the touches is their support and their basis. An entire control has to be acquired over the mind, speech and body, over even the vital and physical reactions, hunger and cold and heat and physical pleasure and pain; the whole of our being must become indifferent, unaffected by these things, equal to all outward touches and to their inward reactions and responses. This is the most direct and powerful method, the straight and sharp way of Yoga. There has to be a complete cessation of desire and attachment, vairagya; a strong resort to impersonal solitude, a constant union with the inmost self by meditation is demanded of the seeker. And yet the object of this austere discipline is not to be self-centred in some supreme egoistic seclusion and tranquillity of the sage and thinker averse to the trouble of participation in the world-action; the object is to get rid of all ego. One must put away utterly first the rajasic kind of egoism, egoistic strength and violence, arrogance, desire, wrath, the sense and instinct of possession, the urge of the passions, the strong lusts of life. But afterwards must be discarded egoism of all kinds, even of the most sattwic type; for the aim is to make soul and mind and life free in the end from all imprisoning I-ness and my-ness, nirmama. The extinction of ego and its demands of all sorts is the method put before us. For the pure impersonal self which, unshaken, supports the universe has no egoism and makes no demand on thing or person; it is calm and luminously impassive and silently regards all things and persons with an equal and impartial eye of self-knowledge and world-knowledge. Then clearly it is by living inwardly in a similar or identical impersonality that the soul within, released from the siege of things, can best become capable of oneness with this immutable Brahman which regards and knows but is not affected by the forms and mutations of the universe.   This first pursuit of impersonality as enjoined by the Gita brings with it evidently a certain completest inner quietism and is identical in its inmost parts and principles of practice with the method of Sannyasa. And yet there is a point at which its tendency of withdrawal from the claims of dynamic Nature and the external world is checked and a limit imposed to prevent the inner quietism from deepening into refusal of action and a physical withdrawal. The renunciation of their objects by the senses, vis.ayams tyaktva, is to be of the nature of Tyaga; it must be a giving up of all sensuous attachment, rasa, not a refusal of the intrinsic necessary activity of the senses. One must move among surrounding things and act on the objects of the sense-field with a pure, true and intense, a simple and absolute operation of the senses for their utility to the spirit in divine action, kevalair indriyais caran, and not at all for the fulfilment of desire. There is to be vairagya, not in the common significance of disgust of life or distaste for the world action, but renunciation of raga, as also of its opposite, dves.a. There must be a withdrawal from all mental and vital liking as from all mental and vital disliking whatsoever. And this is asked not for extinction, but in order that there may be a perfect enabling equality in which the spirit can give an unhampered and unlimited assent to the integral and comprehensive divine vision of things and to the integral divine action in Nature. A continual resort to meditation, dhyana-yogaparo nityam, is the firm means by which the soul of man can realise its self of Power and its self of silence. And yet there must be no abandonment of the active life for a life of pure meditation; action must always be done as a sacrifice to the supreme Spirit.   --   This decisive departure of the Gita's thought is indicated in the next two verses, of which the first runs with a significant sequence, "When one has become the Brahman, when one neither grieves nor desires, when one is equal to all beings, then one gets the supreme love and devotion to Me." But in the narrow path of knowledge bhakti, devotion to the personal Godhead, can be only an inferior and preliminary movement; the end, the climax is the disappearance of personality in a featureless oneness with the impersonal Brahman in which there can be no place for bhakti: for there is none to be adored and none to adore; all else is lost in the silent immobile identity of the Jiva with the Atman. Here there is given to us something yet higher than the Impersonal, - here there is the supreme Self who is the supreme Ishwara, here there is the supreme Soul and its supreme nature, here there is the Purushottama who is beyond the personal and impersonal and reconciles them on his eternal heights. The ego personality still disappears in the silence of the Impersonal, but at the same time there remains even with this silence at the back the action of a supreme Self, one greater than the Impersonal.   There is no longer the lower blind and limping action of the ego and the three gunas, but instead the vast self-determining movement of an infinite spiritual Force, a free immeasurable Shakti.

2.22 - THE MASTER AT COSSIPORE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   "Sankaracharya was going along a street in Benares. An outcaste carrying a load of meat suddenly touched him. 'What!' said Sankara. 'You have touched me!' 'Revered sir,' said the outcaste, 'I have not touched you nor have you touched me. The Atman is above all contamination, and you are that Pure Atman.'   "Of Brahman and maya, the jnani rejects maya.   --   MASTER (to Narendra): "An outcaste was carrying a load of meat. Sankaracharya, after bathing in the Ganges, was passing by. Suddenly the outcaste touched him. Sankara said sharply: 'What! You touched me!' 'Revered sir,' he replied, 'I have not touched you nor have you touched me. Reason with me: Are you the body, the mind, or the buddhi? Analyse what you are. You are the Pure Atman, unattached and free, unaffected by the three gunas — sattva, rajas, and tamas.'   "Do you know what Brahman is like? It is like air. Good and bad smells are carried by the air, but the air itself is unaffected."

2.22 - The Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   There is little difference between these experiences and the first impersonal activity inculcated by the Gita. The Gita also demands of us renunciation of desire, attachment and ego, transcendence of the lower nature and the breaking up of our personality and its little formations. The Gita also demands of us to live in the Self and Spirit, to see the Self and Spirit in all and all in the Self and Spirit and all as the Self and Spirit. It demands of us like the Taoist thinker to renounce our natural personality and its works into the Self, the Spirit, the Eternal, the Brahman, Atmani sannyasya, brahman.i. And there is this coincidence because that is always man's highest and freest possible experience of a quietistic inner largeness and silence reconciled with an outer dynamic active living, the two coexistent or fused together in the impersonal infinite reality and illimitable action of the one immortal Power and sole eternal Existence. But the Gita adds a phrase of immense import that alters everything, Atmani atho mayi. The demand is to see all things in the self and then in "Me" the Ishwara, to renounce all action into the Self, Spirit, Brahman and thence into the supreme Person, the Purushottama. There is here a still greater and profounder complex of spiritual experience, a larger transmutation of the significance of human life, a more mystic and heart-felt sweep of the return of the stream to the ocean, the restoration of personal works and the cosmic action to the Eternal Worker. The stress on pure impersonality has this difficulty and incompleteness for us that it reduces the inner person, the spiritual individual, that persistent miracle of our inmost being, to a temporary, illusive and mutable formation in the Infinite. The Infinite alone exists and except in a passing play has no true regard on the soul of the living creature. There can be no real and permanent relation between the soul in man and the Eternal, if that soul is even as the always renewable body no more than a transient phenomenon in the Infinite.   It is true that the ego and its limited personality are even such a temporary and mutable formation of Nature and therefore it

2.25 - AFTER THE PASSING AWAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   Thou the Atman Supreme!   Hail, Lord! Victory to Thee!

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen    | 23-06-23 | Psychic being, Atman, central being, knowledge by identity, compassion, Agni |    | 21-08-26 | Karma: Kartavyam, Nishkama; Sri Aurobindo's Karma; Bolshevism; Chandernagore |

2.3.03 - The Mother's Presence, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga    in life which help the power of the psychic to grow and prepare it for the time when it will be ready to come forward and govern the mind, vital and body instead of allowing the mind or the vital to lead the rest. There is a difference between the psychic and the self. The self is the Atman above which is one in all, remains always wide, free, pure, untouched by the action of life in its ignorance. Its nature is peace, freedom, light, wideness,   Ananda. The psychic (antaratma) is the individual being which comes down into life and travels from birth to birth and feels the experiences and grows by them till it is able to join itself   9 April 1936 with the pure Atman above.   The Mother's Emanations

27.01 - The Golden Harvest, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga    Radha is the personification of the supreme global and integral identification of the Divine with the human, or rather the transfusion of the Divine Person into the substance of the human person. Radha says, every drop of blood, every particle of flesh in her body cries out for every drop of blood, every particle of flesh of Krishna's body. Radha has made, as it were, a fossil transmutation of her body replacing it bit by bit by Krishna's body. She feels she is none other than Krishna, even physically himself. It is an utter unity and identity - not merely in the Vedantic way, up there in Atman, but down here also: it is an infusion or immixture in Nature also. It is a kind of coalescence by fusion as of the sub-atomic particles (- the matrix, by the way, of the supreme incalculable energy). Because of this supreme union and identification, even down to the material body, Radha feels that her body is no longer her own but Krishna's and therefore utterly sacred. She cries out as the Vaishnava poet says: "O sister, when this body dies, do not burn it or throw it into the river, but keep it suspended on a branch of the tamaltree. Tamal has a dark hue, my Krishna is also of dark hue. I love Tamal because I love Krishna."    The earth, the body that has once received the touch of the earth-made body of the Divine never loses the virtue of that contact. That contact remains imbedded in the substance of the mortal human body: it abides there as a secret aroma, as the fragrance of a flower hidden in its pollens. So long as the flower lasts, the perfume' will last - even after, even when it has withered.

3.02 - SOL, #Mysterium Coniunctionis, #Carl Jung, #Psychology   [132] The East resolves these confusing and contradictory aspects by merging the ego, the personal Atman, with the universal Atman and thus explaining the ego as the veil of Maya. The Western alchemist was not consciously aware of these problems. But when his unspoken assumptions and his symbols reached the plane of conscious gnosis, as was the case with Angelus Silesius, it was precisely the littleness and lowliness of the ego70 that impelled him to recognize its identity with its extreme opposite.71 It was not the arbitrary opinions of deranged minds that gave rise to such insights, but rather the nature of the psyche itself, which, in East and West alike, expresses these truths either directly or clothed in transparent metaphors. This is understandable when we realize that a world-creating quality attaches to human consciousness as such. In saying this we violate no religious convictions, for the religious believer is at liberty to regard mans consciousness (through which, as it were, a second world-creation was enacted) as a divine instrument.   [133] I must point out to the reader that these remarks on the significance of the ego might easily prompt him to charge me with grossly contradicting myself. He will perhaps remember that he has come across a very similar argument in my other writings. Only there it was not a question of ego but of the self, or rather, of the personal Atman in contradistinction and in relation to the suprapersonal Atman. I have defined the self as the totality of the conscious and the unconscious psyche, and the ego as the central reference-point of consciousness. It is an essential part of the self, and can be used pars pro toto when the significance of consciousness is borne in mind. But when we want to lay emphasis on the psychic totality it is better to use the term self. There is no question of a contradictory definition, but merely of a difference of standpoint.

3.02 - The Psychology of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology   parable to Hiranyagarbha, Purusha, Atman, and the mystic   Buddha. For this reason I have elected to call it the "self," by

3.03 - SULPHUR, #Mysterium Coniunctionis, #Carl Jung, #Psychology   [145] This analogy shows that sulphur as the arcane substance was set on a par with Christ, so that for the alchemists it must have meant something very similar. We would turn away in disgust from such an absurdity were it not obvious that this analogy, sometimes in clear and sometimes in veiled form, was thrust upon them by the unconscious. Certainly there could be no greater disparity than that between the holiest conception known to mans consciousness and sulphur with its evil-smelling compounds. The analogy therefore is in no sense evidential but can only have arisen through intense and passionate preoccupation with the chemical substance, which gradually formed a tertium comparationis in the alchemists mind and forced it upon him with the utmost insistence. The common denominator of these two utterly incommensurable conceptions is the self, the image of the whole man, which reached its finest and most significant development in the Ecce Homo, and on the other hand appears as the meanest, most contemptible, and most insignificant thing, and manifests itself to consciousness precisely in that guise. As it is a concept of human totality, the self is by definition greater than the ego-conscious personality, embracing besides this the personal shadow and the collective unconscious. Conversely, the entire phenomenon of the unconscious appears so unimportant to ego-consciousness that we would rather explain it as a privatio lucis160 than allow it an autonomous existence. In addition, the conscious mind is critical and mistrustful of everything hailing from the unconscious, convinced that it is suspect and somehow dirty. Hence the psychic phenomenology of the self is as full of paradoxes as the Hindu conception of the Atman, which on the one hand embraces the universe and on the other dwells no bigger than a thumb in the heart. The Eastern idea of Atman-purusha corresponds psychologically to the Western figure of Christ, who is the second Person of the Trinity and God himself, but, so far as his human existence is concerned, conforms exactly to the suffering servant of God in Isaiah161from his birth in a stable among the animals to his shameful death on the cross between two thieves.   [146] The contrast is even sharper in the Naassene picture of the Redeemer, as reported by Hippolytus:162 Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors, and the King of glory shall come in.163 This is the wonder of wonders. For who, saith he [the Naassene], is this King of glory? A worm and no man, a reproach of men, and despised of the people;164 this same is the King, and mighty in battle. But the battle, say the Naassenes, refers to the warring elements in the body. This association of the passage from the Psalms with the idea of conflict is no accident, for psychological experience shows that the symbols of the self appear in dreams and in active imagination at moments of violent collision between two opposite points of view, as compensatory attempts to mitigate the conflict and make enemies friends. Therefore the lapis, which is born of the dragon, is extolled as a saviour and mediator since it represents the equivalent of a redeemer sprung from the unconscious. The Christ-lapis parallel vacillates between mere analogy and far-reaching identity, but in general it is not thought out to its logical conclusion, so that the dual focus remains. This is not surprising since even today most of us have not got round to understanding Christ as the psychic reality of an archetype, regardless of his historicity. I do not doubt the historical reality of Jesus of Nazareth, but the figure of the Son of Man and of Christ the Redeemer has archetypal antecedents. It is these that form the basis of the alchemical analogies.

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology   [273] The quaternity of the self appears in Ezekiels vision as the true psychological foundation of the God-concept. God uses it as his vehicle. It is possible for the psychologist to verify the structure of this foundation, but beyond that the theologian has the last word. In order to clear up any misunderstandings, especially from the theological side, I would like to emphasize yet again that it is not the business of science to draw conclusions which go beyond the bounds of our empirical knowledge. I do not feel the slightest need to put the self in place of God, as short-sighted critics have often accused me of doing. If Indian philosophers equate the Atman with the concept of God and many Westerners copy them, this is simply their subjective opinion and not science. A consensus generalis on this point would in itself be yet another fact which, for the empirical psychologist, is as well worth considering as the remarkable view of many theologians that religious statements have nothing to do with the psyche. Similarly, it is characteristic of the mystical philosophy of the alchemists that the Mercurial serpent is enthroned on the chariot. He is a living spirit who uses as his chariot the body that consists of the four elements. In this sense the chariot is the symbol of earthly life. A Georgian fairytale closes with the verses:   I have dragged a cart up the mountain,

3.06 - Death, #The Practice of Psycho therapy, #Carl Jung, #Psychology   made here to the Indian idea of the Atman, whose personal and cosmic   modes of being form an exact parallel to the psychological idea of the self

3.1.04 - Transformation in the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   Transformation is a word that I have brought in myself (like supermind) to express certain spiritual concepts and spiritual facts of the integral Yoga. People are now taking them up and using them in senses which have nothing to do with the significance which I put into them. Purification of the nature by the influence of the Spirit is not what I mean by transformation; purification is only part of a psychic change or a psycho-spiritual change the word besides has many senses and is very often given a moral or ethical meaning which is foreign to my purpose. What I mean by the spiritual transformation is something dynamic (not merely liberation of the self, or realisation of the One which can very well be attained without any descent). It is a putting on of the spiritual consciousness dynamic as well as static in every part of the being down to the subconscient. That cannot be done by the influence of the Self leaving the consciousness fundamentally as it is with only purification, enlightenment of the mind and heart and quiescence of the vital. It means a bringing down of Divine Consciousness static and dynamic into all these parts and the entire replacement of the present consciousness by that. This we find unveiled and unmixed above mind, life and body and not in mind, life and body. It is a matter of the undeniable experience of many that this can descend and it is my experience that nothing short of its full descent can thoroughly remove the veil and mixture and effect the full spiritual transformation. No metaphysical or logical reasoning in the void as to what the Atman must do or can do or needs or needs not to do is relevant here or of any value. I may add that transformation is not the central object of other paths as it is of this Yogaonly so much purification and change is demanded by them as will lead to liberation and the beyond-life. The influence of the Atman can no doubt do thata full descent of a new Consciousness into the whole nature from top to bottom to transform life here is not needed at all for the spiritual escape from life.   ***

3.1.3 - Difficulties of the Physical Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga   What you describe is what the Gita means by the realisation that all action is done by the Prakriti. You feel it mechanical because you are in the physical consciousness where all is mechanism. On the mental and vital plane one can have the same experience, but of the actions as a play of forces. What is lacking at present to you is the other side of the experience, viz. that of the silent Atman or else of the witness Purusha calm, tranquil, free, pure and undisturbed by the play of the Prakriti. It tries to come and you are on the point of going into it, but the tendency of externalisation is still too strong. This tendency took you when you came down into the physical for it is the nature of the ordinary physical consciousness to precipitate itself into the action of the external personality. You have to get back the power of the internal consciousness, above as Atman, below as Purusha first witness and then master of the nature.   ***

3.2.01 - The Newness of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   Certainly, the realisation of the Spirit comes long before the development of Overmind or Supermind; hundreds of sadhaks in all times have had the realisation of the Atman on the higher mental plane, buddhe parata, but the supramental realisation was not theirs. One can get partial realisations of the Self or Spirit or the Divine on any plane, mental, vital, physical even, and when one rises above the ordinary mental plane of man into a higher and larger mind, the Self begins to appear in all its conscious wideness. It is by full entry into this wideness of the Self that cessation of mental activity becomes possible; one gets the inner Silence. After that this inner Silence can remain even when there is activity of any kind; the being remains silent within, the action goes on in the instruments and one receives all the necessary indications and execution of action whether mental, vital or physical from a higher source without the fundamental peace and calm of the Spirit being troubled.   The Overmind and Supermind states are something yet higher than this; but before one can understand them, one must first have the self-realisation, the full action of the spiritualised mind and heart, the psychic awakening, the liberation of the imprisoned consciousness, the purification and entire opening of the dhra. Do not think now of those ultimate things (Overmind, Supermind), but get first these foundations in the liberated nature.

3.2.03 - Jainism and Buddhism, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   The feeling of the Self as a vast peaceful Void, a liberation from existence as we know it, is one that one can always have, Buddhist or no Buddhist. It is the negative aspect of Nirvanait is quite natural for the mind, if it follows the negative movement of withdrawal, to get that first, and if you lay hold on that and refuse to go farther, being satisfied with this liberated Non-Existence, then you will naturally philosophise like the Buddhists that Sunya is the eternal truth. Lao Tse was more perspicacious when he spoke of it as the Nothing that is All. Many of course have the positive experience of the Atman first, not as a void but as pure unrelated Existence like the Adwaitins (Shankara) or as the one Existent.   ***

3.2.09 - The Teachings of Some Modern Indian Yogis, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   According to Bruntons description of the sadhana he (Brunton) practised under the Maharshis instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading.   ***   The methods described in the account [of Ramana Maharshis technique of self-realisation] are the well-established methods of Jnanayoga(1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahmanwhich is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in allas the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekkraan indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as truein the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomaya praarra net of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow ones own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it therethis 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 themabove 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. Thats the whole matter, put as briefly as possible.   ***   The Upanishads do not say that about the Atman2what they say about the Atman is that it is in all and all is in it, it is everywhere and all this universe is the Atman. What they speak of as situated in the deeper inner heart is the Purusha in the heart or Antar Atman.3 This is in fact what we call the psychic being, caitya purua.   The heart spoken of by the Upanishads corresponds with the physical cardiac centre; it is the htpadma of the Tantriks. As a subtle centre, cakra, it is supposed to have its apex on the spine and to broaden out in front. Exactly where in this area one or another feels it does not matter much; to feel it there and be guided by it is the main thing. I cannot say what the Maharshi has realised but what Brunton describes in his book as the Self is certainly this Purusha Antaratma but concerned more with mukti and a liberated action than with transformation of the nature. What the psychic realisation does bring is a psychic change of the nature purifying it and turning it altogether towards the Divine. After that or along with it comes the realisation of the cosmic Self. It is these two things that the old Yogas encompassed and through them they passed to Moksha, Nirvana or the departure into some kind of celestial transcendence. The Yoga practised here includes both liberation and transcendence, but it takes liberation or even a certain Nirvana, if that comes, as a first step and not as the last step of its siddhi. Whatever exit to or towards the Transcendent it achieves is an ascent accompanied by a descent of the power, light, consciousness that has been achieved and it is by such descents that is to be achieved the spiritual and supramental transformation here. This possibility does not seem to be admitted in the Maharshis thought,he considers the Descent as superfluous and logically impossible. The Divine is here, from where will He descend? is his argument. But the Divine is everywhere, he is above as well as within, he has many habitats, many strings to his bow of Power, there are many levels of his dynamic Consciousness and each has its own light and force. He is not confined to his position in the heart or to the single cord of the psycho-spiritual realisation. He has also his supramental station above the heartcentre and mind-centres and can descend from there if He wants to do so.   --     That is, the Upanishads do not say that the Atman is situated in the core of the heart.Ed.     a

3.2.4 - Sex, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga   I spoke of the personal Overselfmeaning the realisation of something in us (the Purusha) that is not the Prakriti, not the movements of mind, vital or physical, but something that is the Thinker, etc. This Purusha can give assent to any movement of nature or withhold it or it can direct the Prakriti what to do or not to do. It can allow it to indulge sex or withhold indulgence. It is usually the mental Purusha (Manomaya Purusha) that one thus realises, but there is also the Pranamaya or vital Purusha. By the word Overself they probably mean this Purusha they take it as a sort of personal Atman.   ***   --   Hurting the flesh is no remedy for the sex-impulse, though it may be a temporary diversion. It is the vital and mostly the vital-physical that takes the sense-perception as pleasant or otherwise. If by the real Being you mean the silent Atman, that does not identify itself [with the sex-sensation], but is felt as standing aloof. If you mean the Purusha, the sensation is a movement of Prakriti and the Purusha can stand back from it and reject it or identify and accept it.   Reduction of diet has not usually a permanent effect; it may give a greater sense of physical or vital-physical purity, lighten the system and reduce certain kinds of tamas. But the sex-impulse can very well accommodate itself to a reduced diet. It is not by physical means but by a change in the consciousness that these things can be surmounted.

33.04 - Deoghar, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga    evam atma Atmani grhyate asau    saryena enam tapasa yo anupasyati.

33.05 - Muraripukur - II, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga    The Japanese soldiers too in one of their encounters with the Russians in the Russo-Japanese War did not wait to build a bridge over the ramparts of a ditch; they made a solid bridge with the pile of their dead as they jumped in one after the other and let the army march over their bodies. To save oneself does not mean that one should, like Nandalal of the comic skit, take a vow to "keep oneself alive at any cost, for the good of the country and all", or live by the bourgeois doctrine that one should always save oneself anyhow, even by the sacrifice of one's wife, Atmanam satatam rakset darairapi dhanairapi.    That is why we used to tease Paresh Mallick and called him a descendant of Nandalal. Have I told you the story? He was once deputed to present Kingsford, the Presidency Magistrate, with a live bomb packed in the form of a book; the bomb was to explode as soon as the book was opened. Paresh went in the garb of an Englishman's bearer. We looked out every day for an account in the papers of some serious accident to Kingsford. But nothing happened. He seemed to be attending court regularly and was apparently quite safe and sound. So we had to ask Paresh at last if he had in fact reached the bomb to its destination or whether he had thrown it away somewhere to save his own skin. However, the bomb was found later among a pile of books belonging to the Magistrate. It had been lying there safely and caused no harm. The people were demanding vengeance upon Kingsford because he had sentenced a young student, Sushil, to flogging, simply because the boy was involved in a tussle with the police. That was an occasion for us terrorists. Sushil later on joined the revolutionary group at Manicktolla.

3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga   The Upanishad too describes the cosmos as a universal motion and becoming; it is all this that is mobile in the mobility, jagatyāṁ jagat,-the very word for universe, jagat, having the radical sense of motion, so that the whole universe, the macrocosm, is one vast principle of motion and therefore of change and instability, while each thing in the universe is in itself a microcosm of the same motion and instability Existences are "all becomings"; the Self-existent Atman, Swayambhu, has become all becomings, ātmā eva abhūt sarvāṇi bhūtāni. The relation between God and World is summed up in the phrase, "It is He that has moved out everywhere, sa paryagāt"; He is the Lord, the Seer and Thinker, who becoming everywhere-Heraclitus' Logos, his Zeus, his One out of which come all things-"has fixed all things rightly according to their nature from years sempiternal",-Heraclitus' "All things are fixed and determined." Substitute his Fire for the Vedantic Atman and there is nothing in the expressions of the Upanishad which the Greek thinker would not have accepted as another figure of his own thought. And do not the Upanishads use among other images this very symbol of the Fire? "As one Fire has entered into the world and taken shapes according to the various forms in the world," so the one Being has become all these names and forms and yet remains the One. Heraclitus tells us precisely the same thing; God is all contraries, "He takes various shapes just as fire, when it is mingled with spices, is named according to the savour of each." Each one names Him according to his pleasure, says the Greek seer, and He accepts all names and yet accepts none, not even the highest name of Zeus. "He consents and yet at the same time does not consent to be called by the name of Zeus." So too said Indian Dirghatamas of old in his long hymn of the divine Mysteries in the Rig Veda, "One existent the sages call by many names." Though He assumes all these forms, says the Upanishad, He has no form that the vision can seize, He whose name is a mighty splendour. We see again how close are the thoughts of the Greek and very often even his expressions and images to the sense and style of the Vedic and Vedantic sages.   We must put each of Heraclitus' apophthegms into its right place if we would understand his thought. "It is wise to admit that all things are one,"-not merely, be it noted, that they came from oneness and will go back to oneness, but that they are one, now and always,-all is, was and ever will be the ever-living Fire. All seems to our experience to be many, an eternal becoming of manifold existences; where is there in it any principle of eternal identity? True, says Heraclitus, so it seems; but wisdom looks beyond and does see the identity of all things; Night and Day, Life and Death, the good and the evil, all are one, the eternal, the identical; those who see only a difference in objects, do not know the truth of the objects they observe. "Hesiod did not know day and night; for it is the One,"-esti gar hen, asti hi ekam. Now, an eternal and identical which all things are, is precisely what we mean by Being; it is precisely what is denied by those who see only Becoming. The Nihilistic Buddhists1 insisted that there were only so many ideas, vijñānāni, and impermanent forms which were but the combination of parts and elements: no oneness, no identity anywhere; get beyond ideas and forms, you get to self-extinction, to the Void, to Nothing. Yet one must posit a principle of unity somewhere, if not at the base or in the secret being of things, yet in their action. The Buddhists had to posit their universal principle of Karma which, when you think of it, comes after all to a universal energy as the cause of the world, a creator and preserver of unchanging measures. Nietzsche denied Being, but had to speak of a universal Will-to-be; which again, when you come to think of it, seems to be no more than a translation of the Upanishadic tapo brahma, "Will-Energy is Brahman." The later Sankhya denied the unity of conscious existences, but asserted the unity of Nature, Prakriti, which is again at once the original principle and substance of things and the creative energy, the phusis of the Greeks. It is indeed wise to agree that all things are one; for vision drives at that, the soul and the heart reach out to that, thought comes circling round to it in the very act of denial.

36.08 - A Commentary on the First Six Suktas of Rigveda, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen    Yacchedvammanasi prajastadyacchejjana Atmani,    Jam Atmani mahati niyacchettadyacchecchanta Atmani.3    "Let the wise man restrain speech in his mind and mind in Self, and knowledge in the Great-Self, and that again let him restrain in the Self that is at peace." (Translated by Sri Aurobindo)

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   psychology, consists of seven principles, in which the Atman   cases itself, - annam, gross matter; prana, vital energy; manas,   --   in manifestation; and, finally, Atman or Self seated in mind. This    Atman is Sat and Asat, positive and negative, Sad Brahma and   --   and Master of Things, Atman and Iswara; He is utterly one   as Atman, He is both One and Many as Iswara, but always   512   --   the general affirmation which we know as pure Atman, Self of   itself, not yet of things, where nothing is yet differentiated and   --   Asad va idam agra asit, tatah sad ajayata. Atman is featureless,   unconnected, inactive, alakshanam avyavaharyam akriyam. It   --   Sad Atman the Eternal first manifests Himself on this side of   the darkness of Asat. Next, in Atman, He appears to His selfknowledge as the Nirgun Brahma, the Being without quality of   the Parabrahman, manifesting an impersonal self-existence, an   --   not as anything else but as Atman and as Sacchidanandam. Tat   in manifestation can be aware or unaware of the worlds and   --   a season, any more than the featurelessness of the Sad Atman   makes feature a lie and an impossibility. On the contrary just   --   only the Sad Atman is a reality, just as many Buddhists deny the   Sad Atman as well and say that only the Asad is a reality, but   if we know only the Sad Atman or only the Asad, if we follow   after only the Nirguna or only the Saguna, if we only embrace   --   and disinterested Atman, in the joy and infinity of this Lila   consciousness manifests its sevenfold nature and its sevenfold   --   part of the Atman reflecting their conditions. If therefore there   are seven distinct states of consciousness, there must equally   be seven conditions of the Atman, seven distinct worlds with   their denizens and seven kinds of bodies. These seven states are   --    etc. The Atmanepada expresses the vague and general   2. aAyjs   --   of divine being is one & infinite embracing all existences, sarvabhutani, in one unifying self-consciousness, Atmani; therefore,   714

4.03 - The Special Phenomenology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology   of the Atman, which corresponds to the "smaller than small yet   bigger than big" motif. As an individual phenomenon, the self

4.1.01 - The Intellect and Yoga, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga   Art, poetry, music are not Yoga, not in themselves things spiritual any more than philosophy either is a thing spiritual or science. There lurks here another curious incapacity of the modern intellect - its inability to distinguish between mind and spirit, its readiness to mistake mental, moral and aesthetic idealisms for spirituality and their inferior degrees for spiritual values. It is mere truth that the mental intuitions of the metaphysician or the poet for the most part fall far short of a concrete spiritual experience; they are distant flickers, shadowy reflections, not rays from the centre of Light. It is not less true that, looked at from the peaks, there is not much difference between the high mental eminences and the lower climbings of this external existence. All the energies of the Lila are equal in the sight from above, all are disguises of the Divine. But one has to add that all can be turned into a first means towards the realisation of the Divine. A philosophic statement about the Atman is a mental formula, not knowledge, not experience: yet sometimes the Divine takes it as a channel of touch; strangely, a barrier in the mind breaks down, something is seen, a profound change operated in some inner part, there enters into the ground of the nature something calm, equal, ineffable. One stands upon a mountain ridge and glimpses or mentally feels a wideness, a pervasiveness, a nameless Vast in Nature; then suddenly there comes the touch, a revelation, a flooding, the mental loses itself   334

4.22 - The supramental Thought and Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   The supermind knows most completely and securely not by thought but by identity, by a pure awareness of the self-truth of things in the self and by the self, Atmani Atmanam Atmana. I get the supramental knowledge best by becoming one with the truth, one with the object of knowledge; the supramental satisfaction and integral light is most there when there is no further division between the knower, knowledge and the known, jnata, jnanam, jneyam. I see the thing known not as an object outside myself, but as myself or a part of my universal self contained in my most direct consciousness. This leads to the highest and completest knowledge; thought and speech being representations and not this direct possession in the consciousness are to the supermind a lesser form and, if not filled with the spiritual awareness, thought becomes in fact a diminution of knowledge. For it would be, supposing it to be a supramental thought, only a partial manifestation of a greater knowledge existing in the self but not at the time present to the immediately active consciousness. In the highest ranges of the infinite there need be no thought at all because all would be experienced spiritually, in continuity, in eternal possession and with an absolute directness and completeness. Thought is only one means of partially manifesting and presenting what is hidden in this greater self-existent knowledge. This supreme kind of knowing will not indeed be possible to us in its full extent and degree until we can rise through many grades of the supermind to that infinite. But still as the supramental power emerges and enlarges its action, something of this highest way of knowledge appears and grows and even the members of the mental being, as they are intuitivised and supramentalised, develop more and more a corresponding action upon their own level. There is an increasing power of a luminous vital, psychic, emotional, dynamic and other identification with all the things and beings that are the objects of our consciousness and these transcendings of the separative consciousness bring with them many forms and means of a direct knowledge.   The supramental knowledge or experience by identity carries in it as a result or as a secondary part of itself a supramental vision that needs the support of no image, can concretise what is to the mind abstract and has the character of sight though its object may be the invisible truth of that which has form or the truth of the formless. This vision can come before there is any identity, as a sort of previous emanation of light from it, or may act detached from it as a separate power. The truth or the thing known is then not altogether or not yet one with myself, but all object of my knowledge: but still it is an object subjectively seen in the self or at least, even if it is still farther separated and objectivised to the knower, by the self, not through any intermediate process, but by a direct inner seizing or a penetrating and enveloping luminous contact of the spiritual consciousness with its object. It is this luminous seizing and contact that is the spiritual vision, drsti, -- "pasyati", says the Upanishad continually of the spiritual knowledge "he sees"; and of the Self conceiving the idea of creation, where we should expect "he thought", it says instead "he saw". It is to the spirit what the eyes are to the physical mind and one has the sense of having passed through a subtly analogous process. As the physical sight can present to us the actual body of things of which the thought had only possessed an indication or mental description and they become to us at once real and evident, pratyaksa, so the spiritual sight surpasses the indications or representations of thought and can make the self and truth of all things present to us and directly evident, pratyaksa.

4.3.1.01 - Peace, Calm, Silence and the Self, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga   It is the Atman, the spiritual being above the mind - the first   experience of it is a silence and calm (which one perceives afterwards to be infinite and eternal) untouched by the movements of   --   feel merged is what is called the Atman or the silent Brahman. It   is the whole aim of many Yogas to get this realisation of Atman   or silent Brahman and live in it. In our Yoga it is only the first

4.3.1.03 - The Self and the Sense of Individuality, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga   universal aspect as Atman.   The Self is felt as either universal, one in all, or a universalised

4.4.1.07 - Experiences of Ascent and Descent, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga   The experience you feel is that of the Atman, the cosmic Self   supporting the cosmic consciousness - not yet clear but in its   --   the Atman or the Brahman consciousness - are usually a first   effect, they are visual forms of the dynamic descent of the Divine

4.4.4.04 - The Descent of Silence, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga   of the Self or Atman. In this silence one perceives, but the mind   is not active, - things are sensed, but without any responsive

4.4.5.02 - Descent and Psychic Experiences, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga   Self or Atman. The psychic is the Divine element in the individual being and its characteristic power is to turn everything   towards the Divine, to bring a fire of purification, aspiration,

5.1.01 - Terminology, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga   There is no essential difference anywhere, for all is fundamentally the essential Divine; the difference is in the manifestation. Practically, we may say that the Jiv Atman is one of the divine Many and dependent on the One; the Atman is the One supporting the Many. The psychic being does not merge in the   Jiv Atman, it becomes united with it so that there is no difference between the central being supporting the manifestation from above and the same being supporting the manifestation from within it, because the psychic being has become fully aware of the play of the Divine through it. What is called merging takes place in the Divine Consciousness when the Jiv Atman feels itself so one with the Divine that there is nothing else.

6.06 - SELF-KNOWLEDGE, #Mysterium Coniunctionis, #Carl Jung, #Psychology   [711] The unio mentalis, then, in psychological as well as in alchemical language, means knowledge of oneself. In contradistinction to the modern prejudice that self-knowledge is nothing but a knowledge of the ego, the alchemists regarded the self as a substance incommensurable with the ego, hidden in the body, and identical with the image of God.129 This view fully accords with the Indian idea of purusha- Atman.130 The psychic preparation of the magisterium as described by Dorn is therefore an attempt, uninfluenced by the East, to bring about a union of opposites in accordance with the great Eastern philosophies, and to establish for this purpose a principle freed from the opposites and similar to the Atman or tao. Dorn called this the substantia coelestis, which today we would describe as a transcendental principle. This unum is nirdvandva (free from the opposites), like the Atman (self).   [712] Dorn did not invent this idea but merely gave clearer expression to what had long been secret knowledge in alchemy. Thus we read in the Liber octo capitulorum de lapide philosophorum of Albertus Magnus,131 with reference to quicksilver (Mercurius non vulgi, the philosophical mercury):

6.09 - THE THIRD STAGE - THE UNUS MUNDUS, #Mysterium Coniunctionis, #Carl Jung, #Psychology   [762] The thought Dorn expresses by the third degree of conjunction is universal: it is the relation or identity of the personal with the suprapersonal Atman, and of the individual tao with the universal tao. To the Westerner this view appears not at all realistic and all too mystic; above all he cannot see why a self should become a reality when it enters into relationship with the world of the first day of creation. He has no knowledge of any world other than the empirical one. Strictly speaking, his puzzlement does not begin here; it began already with the production of the caelum, the inner unity. Such thoughts are unpopular and distressingly nebulous. He does not know where they belong or on what they could be based. They might be true or again they might notin short, his experience stops here and with it as a rule his understanding, and, unfortunately, only too often his willingness to learn more. I would therefore counsel the critical reader to put aside his prejudices and for once try to experience on himself the effects of the process I have described, or else to suspend judgment and admit that he understands nothing. For thirty years I have studied these psychic processes under all possible conditions and have assured myself that the alchemists as well as the great philosophies of the East are referring to just such experiences, and that it is chiefly our ignorance of the psyche if these experiences appear mystic.   [763] We should at all events be able to understand that the visualization of the self is a window into eternity, which gave the medieval man, like the Oriental, an opportunity to escape from the stifling grip of a one-sided view of the world or to hold out against it. Though the goal of the opus alchymicum was indubitably the production of the lapis or caelum, there can be no doubt about its tendency to spiritualize the body. This is expressed by the symbol of the air-coloured liquid that floats to the surface. It represents nothing less than a corpus glorificationis, the resurrected body whose relation to eternity is self-evident.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology   the same time the encompasser of the world, like the Atman in   the Upanishads. And just as quicksilver is a materialization of   --   the idea of the self, Atman or Purusha, to the highest degree,   makes no distinction in principle between the human essence

9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism     Atma: Self, same as Atman.      Atman: Self or Soul; denotes also the Supreme Soul, which, according to the Advaita Vedanta, is one with the individual soul.     Atmarama: Satisfied in the Self.

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy   the impersonal and true Essence of Deity, one with Zoroaster's own Atman (or Christos), not the false   and personal appearance. This is quite clear.   --   and on a still higher plane of development: "the SELF or Atman in the Universal Self."   http://www.theosociety.org/pasadena/sd/sd2-2-14.htm (10 von 13) [06.05.2003 03:37:22]

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy   of the Hermetic philosopher, the Logos of the Platonists, and the Atman of the Vedantins.* By the   action of the manifested Wisdom, or Mahat, represented by these innumerable centres of spiritual   --   the Gnostics meant the impersonal principal, the Atman of the Universe, and the Atma within every   man's soul -- not Jesus; though in the old Coptic MSS. in the British Museum "Christos" is almost   --   the vehicle, Atman passes into NON-BEING, which is absolute Being." This means that the purely   Nirvanic state is a passage of Spirit back to the ideal abstraction of Be-ness which has no relation to   --   essence of those Dhyanis.* Alone, the Divine Ray (the Atman) proceeds directly from the One. When   asked how that can be? How is it possible to conceive that those "gods," or angels, can be at the same

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy   or Atman.   Modern physics, while borrowing from the ancients their atomic theory, forgot one point, the most   --   ** The Atman or Spirit (the Spiritual SELF) passing like a thread through the five subtle bodies (or   principles, Koshas) is called "thread-soul," or Sutr Atman in Vedantic philosophy.

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy   Self" (the human) -- the Atman or seventh principle merged in the Universal, perceived by, or the   object of perception to, Buddhi, the sixth principle or divine Soul in man. In a still higher sense,

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction    was that there is no Atman, or Soul, as Men ill translate it, meaning a    Substance incapable of Change. Thus, He, like Lao-Tze, based all upon a

Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction    pure Atman.    Now the Buddhist rejects Atman, saying there is no such thing.    Therefore-to him-there is no Parabrahman. There is really Maha Brahma,   --    a description of the nature of Atman, and Atman is, as else where    stated, not a Buddhist, but a Hindu idea. The teaching is here to refer    everything to Atman, to regard everything as a corruption of Atman, if    you please, but a corruption which is unreal, because Atman is the only    real thing. There is a similar instruction in Liber Legis: "Let there   --    Here we have Alaya identified with Atman. The rest of the verse is    mostly poetic nothing, and there is no guide to the meaning of the word

r1912 12 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    Ananda (kama) is occasionally intense on a moderate estimate of intensity. It is that is to say tivra, but not rudra, not even tivratara or tivratama. It occurs, tivra or kuntha, daily & often frequently in the day and is in that sense permanent. But it is not continuous in its permanence or constant in its intensity. Health in the last half of the month has been successfully resisted, rather than successfully progressive; cough, which had disappeared, has reappeared; the other fragments of roga, however vague, slight, blunted or disjointed, still persist & even when they seem to have finally disappeared, unexpectedly return. Nevertheless, they are losing force; but that is all that can be said. The saundarya has not progressed since the 10, materially; its successes are the merest beginnings & in most directions the opposite tendency prevails. Primary utthapana has so far established itself that ten to twelve hours daily are passed, walking or standing, without any permanent reaction except a vague defect of anima which sometimes tends to materialise feebly and a moderate adhogati, also vague & dull, in the earlier part of the day. The prediction about equipment has been entirely falsified & the acuteness of the position has not been lightened. The literary & scholastic work has begun to take shape & proceed or prepare to proceed on its proper lines, but the necessary materials are deficient. The religious work is now being founded on a certain power over the sadhana of others, but this is as yet only rudimentary. The same is true of other activities. There is an effective pressure of power, but not the sovran control that is needed. The contact with the Master of the Yoga is being constantly dulled & obscured by the siege of Ego in the environment, false suggestion & inferior vani. Realisation of Atman & Brahman Nirguna & Saguna is always available & at once returns in fullness when the mind turns in that direction, but the nitya smarana is not there, because, perhaps, the realisation of the Ishwara is not equally well-established. The whole Yoga is still subject to clouding & temporary breaches even of those siddhis that have been most perfectly accomplished. Although these breaches are often slight, temporary & without power yet their recurrence shows that the whole system has not been placed perfectly under the right control.    ***

r1913 12 02a, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    The attempt in the Brahmabodha to unify the upalabdhi of the Atman & of the Ishwara with the upalabdhi of the Brahman has begun, but is not yet successful. Separately, they are all well developed. The sadhana of pleasure in pain continues and the success is general, but not yet complete in the intenser touches.    ***

r1914 03 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    N.B. It is a curious fact that the physical knowledge received by the body through the annamaya Atman & the pranakosha is often truer, if at all illumined, than the mental knowledge; on the other hand the responses of the prana to knowledge are more erratic than those of the mind.    Other sortileges confirming the sense of those already given.

r1914 07 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    4) The Ananda Atman is now firm in the place of the Jnana & the Krishnadarshan becomes continually more normal even in the external nature. If the identity of the Ananda Atman & Krishna is sometimes veiled, it is in order to admit of a more complex vision which is preparing.    5) This vision is now apparent. It is that of all the gods in man at one end & Krishna at the other.

r1914 07 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    The prevalence of the lower intensities of the darshana is visibly working towards a more comprehensive organisation of the entire Krishnadarshana. The momentary prevalence of the Jnana Atman in the Ajnana form of the general Ego, has resulted in a perfect placing of the Ego & the greater strength of the Ananda Atman. With that there is a greater generality of the first intensity & a more powerful presentation of the third.    A strong telepathy also manifests, although the telepathy of thought is always obstructed & works in a lack of illumination.

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   32. The Vedantins say that the Atman is completely unattached. Sin or virtue, pain or pleasure, cannot   affect it; but they can inflict sufferings on those who have attachment to the body. The smoke can soil   --   know Him, that Atman alone, and give up all other vain talk. This is the path to Immortality. The   Upanishads   --   792. The same Being whom the Vedantins call Brahman, is called Atman by the Yogis and Bhagavan by   the Bhaktas. The same Brahman is called priest when he conducts worship, and cook when he is   --   hunger and thirst-that you are the immutable Atman, the Existence-Knowledge-Bliss Absolutenever theless, the moment the body is subject to ailments or the mind encounters the temptations of   the world and is overwhelmed by the transient pleasures of wealth and sex, and in consequence you   --   80S. The jnani says, "I am He, I am that pure Atman;" but the Bhakta declares, "Ah, all these are His   glory!"   --   847. Q How has the delusion arisen of the undifferentiated Atman getting differentiated into the   individual soul?   --   they found to be the same as the Atman or the unconditioned Spirit within.   925. God is beyond both mind and intellect as long as they are bound within relativity; but He manifests   --   926. Jnana is the realisation of the Atman by the elimination of all phenomena. By eliminating the   phenomena 'through the process of discrimination, one attains Samadhi and realises the Atman.   And Vijnana means knowing with greater fullness. Some have only heard of milk, some have but seen it,   --   sand as the staircase. That which is the Supreme Brahman, has become the Jiva and Jagat-the twentyfour categories of the philosophers. That which is the Atman has become the five elements. You may ask   why the earth is so hard if it has come out of the Atman. Through His will everything is possible. Are not   flesh and bone made out of blood and semen? How hard becomes the foam of the ocean?   --   mind completely from all objects and dive into the Atman. But in spite of all my attempts I could not   cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in   --   come face to face with the Atman.' He grew excited and sharply said, 'What! You can't do it! But you   have to.' He cast his eyes around for something, and finding a piece of glass, took it up, and pressing its   --   brought this illness upon this body to convince the skeptics that the Atman is divine, that Godconsciousness is true, that when one reaches perfection, freedom from all bondages is attained.   1010. When, during his last illness, the Master was earnestly requested by his disciples to pray to the

Talks 001-025, #unset, #Arthur C Clarke, #Fiction     Atmavidya (Self-Knowledge) read out to him wherein there is the cryptic saying that realisation consists in reaching the Atman (Self) which is the expanse of consciousness (chidvyoman) as distinguished from the mind, which is the expansion of chittavyoman. This explanation appealed to him.     Speaking of him later, Maharshi remarked, Just think of an old man of 70 not choosing to live peacefully in his own house on the income he had earned! How intense has been his earnestness that he has left his native land, dared a sea-voyage of 6,000 miles, and faced the hardships of long railway journeys in a foreign land, ignorant of the language, undergoing the vicissitudes of a lonely life, submitting to the inclemency of a hot climate, in surroundings uncongenial and unaccustomed to him. He could have been happy in his own house.   --     Hence reality of the world may be created by the ego by its act of emergence from sleep; and that reality may be swallowed up or disappear by the soul resuming its nature in sleep. The emergence and disappearance of the world are like the spider producing a gossamer web and then withdrawing it. The spider here underlies all the three states - waking, dreaming, and sleep; such a spider in the person is called Atman (Self), whereas the same with reference to the world (which is considered to issue from the sun) is called     Brahman (Supreme Spirit). He that is in man is the same as He that is in the sun. (Sa yaschayam purushe yaschasavaditye sa ekah).     While Self or Spirit is unmanifest and inactive, there are no relative doubles; e.g., subject and object - drik and drisya. If the enquiry into the ultimate cause of manifestation of mind itself is pushed on, mind will be found to be only the manifestation of the Real which is otherwise called Atman or Brahman. The mind is termed sukshma sarira or subtle-body; and jiva is the individual soul. The jiva is the essence of the growth of individuality; personality is referred to as jiva. Thought or mind is said to be its phase, or one of the ways in which the jiva manifests itself - the earlier stage or phase of such manifestation being vegetative life. This mind is always seen as being related to, or acting on, some non-mind or matter, and never by itself. Therefore mind and matter co-exist.

Talks 026-050, #Talks, #Sri Ramana Maharshi, #Hinduism     D.: What is happiness? Is it inhering in the Atman or in the object, or in the contact between the subject and the object? But we do not see happiness in our affairs. When does It actually arise?     M.: When there is contact of a desirable sort or memory thereof, and when there is freedom from undesirable contacts or memory thereof, we say there is happiness. Such happiness is relative and is better called pleasure.   --     M.: Different seers saw different aspects of truths at different times, each emphasising some one view. Why do you worry about their conflicting statements? The essential aim of the Veda is to teach us the nature of the imperishable Atman and show us that we are That.     D.: I am satisfied with that portion.   --     M.: The I-I is always there. There is no knowing it. It is not a new knowledge acquired. What is new and not here and now will be evanescent only. The I is always there. There is obstruction to its knowledge and it is called ignorance. Remove the ignorance and knowledge shines forth. In fact this ignorance or even knowledge is not for Atman. They are only overgrowths to be cleared off. That is why Atman is said to be beyond knowledge and ignorance. It remains as it naturally is - that is all.     D.: There is no perceptible progress in spite of our attempts.

Talks 051-075, #unset, #Arthur C Clarke, #Fiction   Mr. T. K. S. Iyer, a devotee, was speaking of the chakras Sri Bhagavan said: Atman (the Self) alone is to be realised. Its realisation holds all else in its compass. Sakti, Ganapati; siddhis, etc., are included in it.   Those who speak of these have not realised the Atman. Atman is in the heart and is the Heart itself. The manifestation is in the brain. The passage from the heart to the brain might be considered to be through sushumna or a nerve with any other name. The Upanishads say pare leena - meaning that sushumna or such nadis are all comprised in para, i.e., the atma nadi. The yogis say that the current rising up to sahasrara   (brain) ends there. That experience is not complete. For jnana, they must come to the Heart. Hridaya (Heart) is the alpha and omega.   --   M.: There is varnasrama in some form or other in every land. The significance is that one should hold on to the single Atman and not swerve therefrom. That is the whole gist of it. sva = ones own, i.e., of the Self, of the Atman. para = the others, i.e., of the non-self, of the anatma.   Atma Dharma is inherence in the Self. There will be no distraction and no fear. Troubles arise only when there is a second to oneself.   If the Atman be realised to be only unitary, there is no second and therefore no cause for fear. The man, as he is now, confounds the   anatma (non-Self) dharma with atma (the Self) dharma and suffers.   --   Even if interpreted as varnasrama dharma the significance is only this much. Such dharma bears fruit only when done selflessly. That is, one must realise that he is not the doer, but that he is only a tool of some Higher Power. Let the Higher Power do what is inevitable and let me act only according to its dictates. The actions are not mine. Therefore the result of the actions cannot be mine. If one thinks and acts so, where is the trouble? Be it varnasrama dharma or loukika dharma (worldly activities), it is immaterial. Finally, it amounts to this: sva = Atmanah (of the Self) para = ana Atmanah (of the non-self)   Such doubts are natural. The orthodox interpretation cannot be reconciled with the life of a modern man obliged to work for his livelihood in different capacities.

Talks 076-099, #unset, #Arthur C Clarke, #Fiction   D.: How to find the Atman?   M.: There is no investigation into the Atman. The investigation can only be into the non-self. Elimination of the non-self is alone possible.   The Self being always self evident will shine forth of itself.   The Self is called by different names - Atman, God, Kundalini, mantra, etc. Hold any one of them and the Self becomes manifest.   God is no other than the Self. Kundalini is now showing forth as the mind. When the mind is traced to its source it is Kundalini. Mantra japa leads to elimination of other thoughts and to concentration on the mantra. The mantra finally merges into the Self and shines forth as the Self.   --   D.: Where shall I meditate on the Atman? I mean in which part of the body?   M.: The Self should manifest itself. That is all that is wanted.   A devotee gently added: On the right of the chest, there is the Heart, the seat of the Atman.   Another devotee: The illumination is in that centre when the Self is realised.   --   God the Holy Spirit represents Atman   God the Son represents Guru   --   M.: Atman is realised with mruta manas (dead mind), i.e., mind devoid of thoughts and turned inward. Then the mind sees its own source and becomes That. It is not as the subject perceiving an object.   When the room is dark a lamp is necessary to illumine and eyes to cognise objects. But when the sun is risen there is no need of a lamp, and the objects are seen; and to see the sun no lamp is necessary, it is enough that you turn your eyes towards the selfluminous sun.

Talks 100-125, #unset, #Arthur C Clarke, #Fiction   The Master said to him: atmaivaham gudakesa, i.e., I am Atman;    Atman is the Guru; and Atman is Grace also. No one remains without the Atman. He is always in contact. No external touch is necessary.   D.: I understand. I do not mean external touch.   M.: Nothing is more intimate than the Atman.   D.: Again Sri Krishna appeared to me three months back and said, Why do you ask me for nirakara upasana? It is only sarva bhutesu cha Atmanam sarva bhutani cha Atmani. (The Self in all and all in the Self.)   M.: That contains the whole truth. Even this is oupacharika (indirect).   There is in fact nothing but the Atman. The world is only a projection of the mind. The mind originates from the Atman. So    Atman alone is the One Being.   --   Of what is one ignorant? There are the subject and the object. Such duality is characteristic of the mind. The mind is from the Atman.   D.: Yes. Ignorance itself cannot exist. (He finally surrendered saying,   --   D.: What is Atman (Self), an Atman (non-self) and param Atman   (Supreme Self)?   M.: Atman is jiv Atman (the individual Self) and the rest are plain. The   Self is ever-present (nityasiddha). Each one wants to know the Self.

Talks 125-150, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: The mind is Atman.   D.: Is it Atman itself or its projection?   M.: The same.

Talks 151-175, #Talks, #Sri Ramana Maharshi, #Hinduism   Remove the upadhis (adjuncts), jiva and parama, from the Atman and say if you still find the difference. If later these doubts still persist ask yourself, Who is the doubter? Who is the thinker? Find him.   These doubts will vanish.   --   D.: That clarifies the matter. What is Atman?   M.: Atman and soul are the same.   Talk 164.

Talks 176-200, #Talks, #Sri Ramana Maharshi, #Hinduism   D.: What is Atman? Is there a finality for the Atman?   M.: First learn what is Atman. If we know this then we can query as to whether it has a finality or not. Which do you call Atman?   D.: Jiva is Atman.   M.: Learn what jiva is. What is the difference between jiva and Atman?   Is jiva itself Atman or is there any separate thing as Atman? There is an end for what you observe; that which is created has a destruction or end. That which is not created has no end. That which exists cannot be observed. It is unobservable. We must find out what it is that appears; the destruction of that which appears is the end. That which exists, exists for ever; that which newly appears is later lost.   D.: What happens after birth in human form, what happens to the jiva?   M.: Let us know first what we are. We do not understand what we are, and until we know what we are there is no room for such a question. (Bhagavan obviously here refers to the confusion of body as Atman - dehatma buddhi - which is the cause for this confusion of ideas of death and birth, for Atman has no birth or death, it is untainted by the elements of Earth, Fire, Air and Water, etc.) (Gita   II, 11) - Asochyam anvosochas tvam, projnavadamscha bhashase, etc. - What is it that had birth? Whom do you call a man? If, instead of seeking explanation for birth, death and after-death matters, the   --   M.: If you do not make Atma vichara, then loka vichara creeps in. That which is not, is sought for, but not that which is obvious. When once you have found what you seek, vichara (enquiry) also ceases and you rest in it. As long as one is confusing the body with the Atman, Atman is said to be lost and one is said to seek for it, but the Atman itself is never lost. It always exists. A body is said to be Atman, an indriya is said to be Atman, then there is the Jiv Atman and Param Atman and what not. There are a thousand and one things called Atman. The search for Atman is to know that which is really Atman.   SAMADHI: KEVALA AND SAHAJA

Talks 600-652, #unset, #Arthur C Clarke, #Fiction   M.: The yogis say that there is a nadi called the jivanadi, Atmanadi or paranadi. The Upanishads speak of a centre from which thousands of nadis branch off. Some locate such a centre in the brain and others in other centres. The Garbhopanishad traces the formation of the foetus and the growth of the child in the womb. The jiva is   594

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction   the talk turned on the Atman or Self and the psychic being. Sri Aurobindo   said they are not the same. Ramana Maharshi was brought in by Satyendra   --   it would decidedly not be the Atman realisation. At this point the Mother   came in and asked Sri Aurobindo: "What are you speaking about?"   --   nature by the influence of the Atman, the Self, that is a divine realisation.   NIRODBARAN: Control by an influence, I suppose, comes and goes. It is not   --   the Atman and realises the same Spirit in all. Also when the mental, vital and   physical nature is known to be a derivation from the universal mental, vital   --   realising the Self, Atman or Spirit free from the universe, the cosmic nature;   third, by identifying with the Transcendent aboverealising the Param Atman. You can also have freedom by merging with the Shunyam, the Void, of   --   the idea of Atman, the Self, and thought that this was the true thing to be realised in life. Before that, I was an agnostic and even an atheist. How do you   explain this? You can't say it was the atmosphere of the place. It was in the   --   SRI AUROBINDO: The Divine Self means the Atman. Does she follow the Adwaita path? The Atman has no colour. Maybe the blue is of some being. She   doesn't know herself?   --   negate both Purusha and Ishwara and arrive at the unity of the Atman and   Brahman. The Buddhists negate all the three aspects and arrive at Non-Being.

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen   DR. MANILAL: When the Atman departs(Laughter)   SRI AUROBINDO: That means the body dies. If the Atman or soul departs,   it does not die; it is the body that dies. Either the body dies because the soul

The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology   parcel of the Atman, the universal spirit. 1 Both methods, therefore,   each with a long historical ancestry, share the same ultimate aim

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Wikipedia - The New Batman/Superman Adventures

Wikipedia - The Volga Boatman (1926 film) -- 1926 film

Wikipedia - Two-Face -- Batman villain

Wikipedia - Victor Fries (Batman & Robin) -- Villain in the film "Batman & Robin"

Wikipedia - Victor Fries (Batman > Robin)

Wikipedia - Wayne of Gotham -- 2012 Batman novel

Wikipedia - Wes Boatman -- American television composer

Wikipedia - Wright Patman -- American politician

Wikipedia - Zal Batmanglij -- American film director and screenwriter

Fereydoon Batmanghelidj ::: Born: 1931; Died: November 15, 2004;

Scatman John ::: Born: March 13, 1942; Died: December 3, 1999; Occupation: Musician;

Rostam Batmanglij ::: Born: November 28, 1983; Occupation: Songwriter;

Michael Boatman ::: Born: October 25, 1964; Occupation: Actor;

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Goodreads author - George_Straatman

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http://batmananthology.wikia.com

http://batmananthology.wikia.com/wiki/Batman_Anthology_Wiki

http://batmantheanimatedseries.wikia.com/wiki/Batman:The_Animated_Series_Wiki

http://batman.wikia.com

http://batman.wikia.com/wiki/Batman_Wiki

http://beware-thebatman.wikia.com

http://beware-thebatman.wikia.com/wiki/Beware-the-batman_Wiki

http://lego-dimensions.wikia.com/Batman

http://lego-dimensions.wikia.com/wiki/Excalibur_Batman

http://lego-dimensions.wikia.com/wiki/Robin_(The_LEGO_Batman_Movie)

http://pt-br.batman.wikia.com/

https://religion.wikia.org/wiki/Atman

https://religion.wikia.org/wiki/Atman_(Hinduism)

https://religion.wikia.org/wiki/Buddha-nature#Buddha-nature_vs._Atman

https://religion.wikia.org/wiki/Middle_way#Anatman

Kheper - Atman -- 27

Kheper - Jivatman_Spark-Soul_and_Psychic_Being -- 30

Kheper - atman -- 24

Kheper - atman_fiasco -- 178

Integral World - Atman-Brahman: The Primordial Fractal, Joe Corbett

Integral World - Review by Stan Grof of The Atman Project

Integral World - From Atom to Atman, Ken Wilber's Religious View of Evolution, Review of "The Religion of Tomorrow", Part II, Frank Visser

selforum - dal sabzi for aatman

selforum - atman versus brahman

dedroidify.blogspot - batman-dracula-everybody-else

dedroidify.blogspot - batman-is-1

wiki.auroville - Atman

wiki.auroville - Jivatman

wiki.auroville - Jivatman_(Aurovilian)

wiki.auroville - Teachers:_Jivatman

Dharmapedia - Paramatman

Psychology Wiki - Atman

Psychology Wiki - Atman_(Buddhism)

Psychology Wiki - Atman_(Hinduism)

Psychology Wiki - Paramatman

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https://allpoetry.com/Thomas-Flatman

Batman The Animated Series (1992 - 1995) - The very successful Batman the Animated Series debuted in 1992 and lasted 85 epiosdes. This cartoon had great character development, voice acting, animation and storylines. It really was the total package and the king of comic book cartoons. Truely one of the greatest cartoons ever.

Beakman's World (1992 - 1994) - Beakman's World was a science show, and at first glance it seems like something from Batman or something, with strange colorful sets, sound effects and very visual experiments. But it is not strictly a

Batman Beyond (1999 - 2001) - BATMAN BEYOND it is the year 2039 it's been 40 years since bruce wayne retired from being the dark knight. Now he is to weak and old to continue the fight against crime so now it's up to the new Batman to bring justice back to the streets of gotham

Superfriends (1973 - 1977) - Superman, Batman, Wonder Woman, Robin, and Aquaman, along with heroes-in-training Wendy, Marvin, and Wonder Dog saved lives, put criminals behind bars, and stopped horrible disasters. Other memorable DC heroes such as The Flash, Hawkman, and Green Arrow frequently made appearances.

Batman (1966 - 1968) - Wikipedia:

The Adventures of Batman (1992 - 1995) - In 1992, the birth of Warner Bros. "Batman: The Animated Series" changed the Batman Universe forever. The dynamic series spawned a new technique in animation using black backgrounds that would eventually be dubbed "Dark Deco." Dark Deco gave every scene within Gotham an extraordinary look, redefinin...

The Shnookums and Meat Funny Cartoon Show (1995 - 1995) - This animated series actually follows three different cartoon scenarios. The first, "Schnookums and Meat!" involves a dumb pair of animals: Schnookums the cat and Meat the dog. The next, "Pith Possum: Super Dynamic Possum of Tomorrow" is a spoof of the 1966 Batman TV series, with Pith Possum and...

Jake and the Fatman (1987 - 1992) - Jason "Fatman" McCabe is a Hawaii-born, tough former HPD officer turned Los Angeles district attorney. He is teamed with a handsome, happy-go-lucky special investigator named Jake Styles. They often clash due to their different styles and personalities. "Fatman" hardly travels anywhere without his c...

The New Batman/Superman Adventures (1996 - 2012) - Two WB cartoon shows, Batman and Superman, were combined into one show a few years after they came out called The Batman-Superman Adventures. In some of the episodes of that series,they worked together to fight their arch rivals.

Superman: The Animated Series (1996 - 2000) - Branching out from their work in the Batman mythos, Bruce Timm and Paul Dini created this masterpiece, at once an extensive of their earlier work, and a unique creation in its own right. It is perhaps the greatest adaptation of the comics into dynamic medium, just as its predecessor, "Batman: TAS",...

The New Adventures of Batman (1977 - 1981) - Courtesy of Wikipedia:

Superman (1988 - 1988) - Airing on CBS, this 1980's Superman series was made by none other than Ruby-Spears, after the ending of the Superfriends line of shows but before the famous DCAU started with Batman the Animated Series. It featured the movie's theme and included many aspects of John Byrne and Marv Wolfman's Superma...

The Green Hornet (1966 - 1967) - Following the heels on the success of Batman, the same producers and the same network launched The Green Hornet.

The Zeta Project (2001 - 2003) - A short-lived Kids' WB series from the team behind Batman Beyond.

Justice League (2001 - 2004) - Superman (Clark Kent/Kal-El), Batman (Bruce Wayne) And Wonder Woman (Diana Prince/Princess Diana) Must Team-Up To Protect And Save Earth.

Cool McCool (1967 - 1969) - Created by Batman creator, Bob Kane, "Cool McCool" is about a suave trenchcoated spy who is comically foolish but is able to defeat the world's wackiest villians, the Rattler, Hurricane Harry, Greta Ghoul, the Owl, Jack-In-The-Box and Dr. Madcap.

Pith Possum: Super Dynamic Possum of Tomorrow (1995 - 1995) - A spoof of the Batman comics, with the superhero Pith Possum and his sidekick Obediah the Wonder Raccoon fighting crime in Possum City when called by the gorilla Commissioner Stress and the monkey Lieutenant Tension. Pith Possum's true identity is lowly tabloid copyboy Peter Possum. Pith Possum figh...

Batman(1989) - After witnessing his parents' murder on the streets of Gotham City as a boy, Millionaire Philanthropist Bruce Wayne uses his mental and physical capabilities to become the masked vigilante Batman.

Batman & Robin(1997) - Based on Batman characters from DC Comics created by Bob Kane. Along with crime-fighting partner Robin and new recruit Batgirl, Bruce Wayne/Batman battles the dual threat of frosty genius Mr. Freeze and homicidal horticulturalist Poison Ivy. Freeze plans to put Gotham City on ice, while Ivy tries to...

Batman Returns(1992) - Batman Now Comes Face To Face With The Penguin, A Warped And Deformed Individual Who Is Intent On Being Accepted Into Gotham City's Society, Crooked Businessman Max Schreck Is Coerced Into Helping Him Become Mayor Of Gotham City And They Both Attempt To Expose Batman In A Different Light.

Batman Forever(1995) - The Dark Knight of Gotham City confronts a dastardly duo: Two-Face and the Riddler. Formerly District Attorney Harvey Dent, Two-Face believes Batman caused the courtroom accident which left him disfigured on one side. And Edward Nygma, computer-genius and former employee of millionaire Bruce Wayne,...

KISS Meets the Phantom of the Park(1978) - The Dynamic rock group KISS makes it's feature film debut in a spine-tingling mysterythat matches KISS's extraordinary powers against a demented genius inventor. Peter Criss(Catman) Ace Frehley(Spaceman) Gene Simmons(The Demon) and Paul Stanley(The Starchild) collectively known as KISS are scheduled...

Batman: Mask of the Phantasm(1993) - This stylish animated adventure is based on the '90s animated television series, which in turn is based on the original comics and Tim Burton's live action "Batman" films. Unlike the campy 1960s version of Batman, this version is half-mad from the superhero's obsession with justice. It is only his u...

Coonskin(1975) - A VERY controversial film by Ralph Bakshi ( Fritz the Cat, Heavy Traffic), that is a violent , sexual retelling of Uncle Remus and the Brer Rabbit stories. The film stars Phillip Micheal Thomas, Scatman Crothers, and Barry White, and begins as Philip Micheal Thomas Character is locked up in jail wi...

Batman: The Movie(1966) - After the success of the tv series Batman, Adam West and Burt Ward star in their big movi

Batman & Mr. Freeze: SubZero(1998) - This feature-length spin-off of Batman: The Animated Series follows the dynamic duo as they battle their ice cold, age old enemy, Mr. Freeze. In his latest nefarious plot, Mr. Freeze has abducted Batgirl as the organ donor needed for a deadly experiment meant to reanimate his old wife, who, until he...

BATMAN (bedman yarasa adam)(1973) - Turkish ripp-off movie starrin

ADVENTURES OF BAT-MAN AND ROBIN(alyas batman and robin)(1993) - Really cheesy rip-off film from th

The Batman Superman Movie: World's Finest(1998) - If given the chance, would Batman have the hots for Lois Lane? Would Lex Luthor get along well with The Joker? And what, if anything, would be left for Robin to do? All these questions and more are answered in this conflation of two of the most venerable comic book legends, The Batman Superman Movie...

Batman Beyond: Return of the Joker(2000) - The young protg of one of the world's greatest superheroes has his first encounter with an old nemesis in this direct-to-video feature adapted from the popular animated series Batman Beyond. Terry McGinnis (Will Friedle) has taken over the crime-fighting responsibilities of Batman from aging Bru...

House Party 4: Down to the Last Minute(2001) - High school student Jon Jon Harris (Marques "Batman" Houston) sees a ripe opportunity for a major party when he snags the job house-sitting for his rich Uncle Charles (David Roberson). The mansion comes with a white Mercedes, and although Uncle Charles has told him not to drive the car or have peopl...

Black Belt Jones(1974) - The Mafia learns that a new civic center will be built, and they buy all of the land for the site of the buildingall except for one place: a karate school owned by Pop Byrd (Scatman Crothers). They arrange to have Pinky (Malik Carter) come by to force Pop to sell his land, but he is killed by them...

Return to the Batcave: The Misadventures of Adam and Burt(2003) - When the original Batmobile is stolen, there's no time to the call the police. This is a job for Actors! years after the original Batman series went off the air a fiendish mastermind is forcing Adam West and Burt Ward to relive their legendary pasts as the Caped Crusader and The Boy Wonder. What we...

Batman Beyond: The Movie(1999) - In this pilot film for the Batman Beyond television series (which aired as a two-part episode), Bruce Wayne (Kevin Conroy) has become too old for super heroics and has hung up his bat suit for good. However, a young man named Terry McGinnis (Will Friedle) wants to avenge the death of his father, whi...

The Glass Shield(1994) - In this crime drama, an honest lawman has to decide where his loyalties lie in a corrupt system. All his life, J.J. (Michael Boatman) has dreamed of being a cop, and after graduating from the Police Academy, he gets his wish, becoming the first African-American policeman based out of Los Angeles' Ed...

The LEGO Batman Movie(2017) - There are big changes brewing in Gotham, but if Batman (Will Arnett) wants to save the city from the Joker's (Zach Galifianakis) hostile takeover, he may have to drop the lone vigilante thing, try to work with others and maybe, just maybe, learn to lighten up. Maybe his superhero sidekick Robin (Mic...

Scooby-Doo's Greatest Mysteries(2003) - FBI Warning Batman

The Dark Knight Rises(2012) - The third and final chapter of director Christopher Nolan's Dark Knight trilogy. After the defeat and capture of the Joker in the last film, the Gotham Police Department has now been granted the powers to eradicate any form of organized crime. Batman also appears to have gone missing and Bruce Wayne...

The Dark Knight(2008) - It Begins With The Joker Robbing A Bank, Batman And Lt. James Gordon Decide To Include Gotham City's Newly Elected District Attorney Harvey Dent In Their Plan To Eradicate The Joker And His Mob, The Joker Soon Reveals That He Will Kill One Person Every Day Until Batman Reveals His True Identity And...

Batman Begins(2005) - After Bruce Wayne falls into a bat-filled well he develops a phobia of bats and then witnesses the murder of his parents by a mugger, leaving him in the care of his butler Alfred Pennyworth. Fourteen years later, Bruce later decides to use his power of being feared to become a member of the League o...

https://myanimelist.net/anime/36517/Ninja_Batman -- Action, Martial Arts, Samurai

https://myanimelist.net/anime/37622/Ninja_Batman_x_Poputepipikku_Kindan_no_Collab_CM -- Parody, Samurai

https://myanimelist.net/anime/4094/Batman__Gotham_Knight -- Action, Adventure, Martial Arts

https://myanimelist.net/anime/4383/Catman_Series_III -- Comedy, Fantasy, Slice of Life

https://myanimelist.net/anime/4418/Catman_Series_II -- Comedy, Fantasy, Slice of Life

https://myanimelist.net/anime/4419/Catman -- Slice of Life, Fantasy, Comedy

https://myanimelist.net/anime/7164/Catman_Specials -- Slice of Life, Fantasy, Comedy

https://myanimelist.net/manga/1057/Batman__Child_of_Dreams

https://myanimelist.net/manga/19358/Ratman

Batman (1989) ::: 7.5/10 -- PG-13 | 2h 6min | Action, Adventure | 23 June 1989 (USA) -- The Dark Knight of Gotham City begins his war on crime with his first major enemy being Jack Napier, a criminal who becomes the clownishly homicidal Joker. Director: Tim Burton Writers:

Batman Begins (2005) ::: 8.2/10 -- PG-13 | 2h 20min | Action, Adventure | 15 June 2005 (USA) -- After training with his mentor, Batman begins his fight to free crime-ridden Gotham City from corruption. Director: Christopher Nolan Writers: Bob Kane (characters), David S. Goyer (story) | 2 more credits

Batman Beyond: The Movie (1999) ::: 7.8/10 -- TV-Y7 | 2h 12min | Animation, Sci-Fi, Action | TV Movie 10 January 1999 -- Decades after the retirement of Bruce Wayne as Batman, a boy dons the identity to avenge his own father's murder. Directors: Curt Geda, Butch Lukic | 2 more credits

Batman Beyond: The Movie (1999) ::: 7.8/10 -- TV-Y7 | 2h 12min | Animation, Sci-Fi, Action | TV Movie 10 January 1999 -- Decades after the retirement of Bruce Wayne as Batman, a boy dons the identity to avenge his own father's murder. Directors: Curt Geda, Butch Lukic | 2 more credits Writers: Alan Burnett (story), Paul Dini | 5 more credits Stars:

Batman Beyond ::: TV-Y7 | 23min | Animation, Action, Adventure | TV Series (19992001) -- Fuelled by remorse and vengeance, a high schooler named Terry McGinnis revives the role of Batman. Under supervision of an elderly Bruce Wayne, he fights crime in a harsh, futuristic Gotham. Creators:

Batman: Gotham by Gaslight (2018) ::: 6.7/10 -- R | 1h 18min | Animation, Action, Adventure | 23 January 2018 (USA) -- In an alternative Victorian Age Gotham City, Batman begins his war on crime while he investigates a new series of murders by Jack the Ripper. Director: Sam Liu Writers: James Krieg (as Jim Krieg), Brian Augustyn (graphic novel: "Gotham by Gaslight") | 5 more credits Stars:

Batman: Mask of the Phantasm (1993) ::: 7.8/10 -- PG | 1h 16min | Animation, Action, Crime | 25 December 1993 (USA) -- Batman is wrongly implicated in a series of murders of mob bosses actually done by a new vigilante assassin. Directors: Kevin Altieri, Boyd Kirkland | 4 more credits Writers: Alan Burnett (story by), Alan Burnett (screenplay by) | 4 more

Batman: Return of the Caped Crusaders (2016) ::: 6.8/10 -- PG | 1h 18min | Animation, Action, Adventure | 11 October 2016 (USA) -- Batman and Robin of the 1960s live action series are back in action to take down their fiendish foes united once more against them. Director: Rick Morales Writers: Michael Jelenic (screenplay by), James Tucker (screenplay by) | 4 more

Batman Returns (1992) ::: 7.0/10 -- PG-13 | 2h 6min | Action, Crime, Fantasy | 19 June 1992 (USA) -- While Batman deals with a deformed man calling himself the Penguin wreaking havoc across Gotham with the help of a cruel businessman, a female employee of the latter becomes the Catwoman with her own vendetta. Director: Tim Burton Writers:

Batman: The Animated Series ::: TV-PG | 23min | Animation, Action, Adventure | TV Series (1992-1995) Episode Guide 85 episodes Batman: The Animated Series Poster -- The Dark Knight battles crime in Gotham City with occasional help from Robin and Batgirl. Creators: Bob Kane, Eric Radomski, Bruce Timm | 2 more credits

Batman: The Animated Series ::: TV-PG | 23min | Animation, Action, Adventure | TV Series (19921995) -- The Dark Knight battles crime in Gotham City with occasional help from Robin and Batgirl. Creators: Bob Kane, Eric Radomski, Bruce Timm | 2 more credits

Batman: The Brave and the Bold ::: TV-Y7-FV | 30min | Animation, Action, Adventure | TV Series (20082011) -- An updated animated series centering on the Caped Crusader himself as he partners and deals with his fellow superheroes in the DC Comics universe. Creators:

Batman: The Killing Joke (2016) ::: 6.4/10 -- R | 1h 16min | Animation, Action, Crime | 25 July 2016 (USA) -- As Batman hunts for the escaped Joker, the Clown Prince of Crime attacks the Gordon family to prove a diabolical point mirroring his own fall into madness. Director: Sam Liu Writers:

Batman: The Movie (1966) ::: 6.5/10 -- PG | 1h 45min | Adventure, Comedy, Crime | 30 July 1966 (USA) -- The Dynamic Duo faces four supervillains who plan to hold the world for ransom with the help of a secret invention that instantly dehydrates people. Director: Leslie H. Martinson Writers:

Batman ::: TV-G | 25min | Action, Adventure, Comedy | TV Series (19661968) -- The Caped Crusader and his young ward battle evildoers in Gotham City. Creators: Lorenzo Semple Jr., William Dozier

Batman v Superman: Dawn of Justice (2016) ::: 6.4/10 -- PG-13 | 2h 32min | Action, Adventure, Sci-Fi | 25 March 2016 (USA) -- Fearing that the actions of Superman are left unchecked, Batman takes on the Man of Steel, while the world wrestles with what kind of a hero it really needs. Director: Zack Snyder Writers:

Beware the Batman ::: TV-PG | 22min | Animation, Action, Adventure | TV Series (20132014) -- Batman, a crime-fighting vigilante of Gotham City, goes up against the underworld. Creator: Mitch Watson

Birds of Prey ::: TV-14 | 1h | Action, Adventure, Drama | TV Series (20022003) -- In the future, long after the Batman has driven himself into exile, his legacy lives on in the form of the Birds of Prey--Black Canary, Oracle, and the Huntress. Creator:

Gotham ::: TV-14 | 42min | Action, Crime, Drama | TV Series (2014-2019) Episode Guide 100 episodes Gotham Poster -- The story behind Detective James Gordon's rise to prominence in Gotham City in the years before Batman's arrival. Creator: Bruno Heller

Gotham ::: TV-14 | 42min | Action, Crime, Drama | TV Series (20142019) -- The story behind Detective James Gordon's rise to prominence in Gotham City in the years before Batman's arrival. Creator: Bruno Heller

Hong Kong Phooey ::: TV-G | 22min | Animation, Action, Adventure | TV Series (19741975) A kung-fu-fighting pup and his snickering cat sidekick battle crime. Creators: Joseph Barbera, William Hanna Stars: Scatman Crothers, Joe E. Ross, Don Messick

Human (2015) ::: 8.7/10 -- Not Rated | 3h 10min | Documentary | 12 September 2015 (France) -- A collection of stories about and images of our world, offering an immersion to the core of what it means to be human. Director: Yann Arthus-Bertrand Stars: Luis Cancu, Atman, Berthony

Sound of My Voice (2011) ::: 6.6/10 -- R | 1h 25min | Drama, Mystery, Sci-Fi | 3 August 2012 (UK) -- Two documentary filmmakers attempt to penetrate a cult who worships a woman who claims to be from the future. Director: Zal Batmanglij Writers: Zal Batmanglij, Brit Marling

The Batman Superman Movie: World's Finest (1997) ::: 7.8/10 -- TV-PG | 1h 4min | Animation, Action, Adventure | TV Movie 4 October -- The Batman Superman Movie: World's Finest Poster Joker goes to Metropolis with an offer and plan to kill Superman for Lex Luthor while Batman pursues the clown to Superman's turf. Director: Toshihiko Masuda Writers: Alan Burnett (story "World's Finest"), Paul Dini (story "World's Finest") | 8 more credits

The Batman ::: TV-Y7 | 30min | Animation, Action, Adventure | TV Series (20042008) -- Billionaire Bruce Wayne fights crime and evil as the mysterious Batman. Stars: Rino Romano, Alastair Duncan, Evan Sabara Available on Amazon

The Dark Knight (2008) ::: 9.0/10 -- PG-13 | 2h 32min | Action, Crime, Drama | 18 July 2008 (USA) -- When the menace known as the Joker wreaks havoc and chaos on the people of Gotham, Batman must accept one of the greatest psychological and physical tests of his ability to fight injustice. Director: Christopher Nolan Writers:

The Dark Knight Rises (2012) ::: 8.4/10 -- PG-13 | 2h 44min | Action, Adventure | 20 July 2012 (USA) -- Eight years after the Joker's reign of anarchy, Batman, with the help of the enigmatic Catwoman, is forced from his exile to save Gotham City from the brutal guerrilla terrorist Bane. Director: Christopher Nolan Writers:

The East (2013) ::: 6.8/10 -- PG-13 | 1h 56min | Crime, Drama, Thriller | 28 June 2013 (UK) -- An operative for an elite private intelligence firm finds her priorities changing dramatically after she is tasked with infiltrating an anarchist group known for executing covert attacks upon major corporations. Director: Zal Batmanglij Writers:

The Lego Batman Movie (2017) ::: 7.3/10 -- PG | 1h 44min | Animation, Action, Comedy | 10 February 2017 (USA) -- A cooler-than-ever Bruce Wayne must deal with the usual suspects as they plan to rule Gotham City, while discovering that he has accidentally adopted a teenage orphan who wishes to become his sidekick. Director: Chris McKay Writers:

The New Batman Adventures ::: TV-PG | 30min | Animation, Action, Adventure | TV Series (19971999) The further and darker adventures of Batman with a new Robin, a closer association with Batgirl and the previous Robin now as Nightwing. Creator: Bob Kane Stars:

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Batman: Gotham Knight -- -- Bee Train, Madhouse, Production I.G, Studio 4°C -- 6 eps -- Other -- Action Adventure Martial Arts -- Batman: Gotham Knight Batman: Gotham Knight -- Anime-inspired direct-to-DVD anthology film. Comprised of six short stories, from diverse creators, including Academy Award-nominated Josh Olsen (A History of Violence), Batman Begins writer David S. Goyer, and comics scribe Brian Azzarello. It's planned for a release window of two to four weeks prior to the release of The Dark Knight, and would bridge the gap between Batman Begins and The Dark Knight. -- -- (Source: IMDB) -- -- Licensor: -- Warner Bros. Japan -- OVA - Jul 8, 2008 -- 24,869 6.97

Ninja Batman -- -- Kamikaze Douga -- 1 ep -- Other -- Action Martial Arts Samurai -- Ninja Batman Ninja Batman -- At Arkham Asylum, Batman clashes with Gorilla Grodd while trying to destroy Grodd's newest invention: the Quake Engine. Amidst the chaos, the engine activates, and the entire asylum suddenly vanishes into thin air—Batman along with it. Once the dust settles, Batman finds himself standing in the middle of an unfamiliar road. He soon realizes that he is no longer in Gotham City—but instead in Feudal Japan! -- -- The amazement quickly fades as samurai descend upon him, seeking to take his life. Later on, Batman's investigation leads him to discover that the one responsible for the kill order is none other than his archnemesis, the Joker. Following an encounter with Catwoman, he learns that the asylum's criminals had teleported there two years earlier—each ruling over a piece of Japan with Joker being the dominant warlord. -- -- In order to return home, Batman must reactivate the Quake Engine, situated in the remnants of the asylum, now known as Arkham Castle. However, there is one problem: aside from his gadget belt, the arsenal that was once at his fingertips is all but gone. Ninja Batman follows the Dark Knight as he traverses a strange new environment, facing off against familiar foes in a bid to return to Gotham in one piece. -- -- -- Licensor: -- Warner Bros. Japan -- Movie - Jun 15, 2018 -- 41,381 6.11

Shingeki no Kyojin: Lost Girls -- -- Wit Studio -- 3 eps -- Novel -- Action Horror Supernatural Drama Fantasy -- Shingeki no Kyojin: Lost Girls Shingeki no Kyojin: Lost Girls -- Wall Sina, Goodbye -- Annie Leonhart has a job to do—and a resulting absence that must stay off her record at all costs. With no one else to turn to, she asks her comrade Hitch Dreyse to cover for her. She agrees but puts forward a single condition: Annie must solve the fruitless missing person case Hitch was assigned. The case revolves around Carly Stratmann, a university graduate and the daughter of wealthy businessman Elliot Stratmann. With only a single day to solve the case and the underground of the Stohess District crawling with thugs, Annie must put her all into finding this girl. Yet, every answer she uncovers only leads to further questions—how has the illegal drug coderoin found its way to Stohess, what is Elliot hiding, and where has Carly disappeared to? -- -- Lost in the Cruel World -- With worry for Eren Yeager gripping her heart, Mikasa Ackerman begins to remember. She remembers her conversations with Armin Arlert, her concern for her friends, and most painfully, the time she had almost lost everything. As fear takes control, she begins to experience an alternate version of her past—some things can be changed, but are there events so inescapable that she can't even prevent them in her dreams? -- -- OVA - Dec 8, 2017 -- 196,647 7.77

https://commons.wikimedia.org/wiki/File:St_Menas_and_boatman.jpg

2015 Batman Cup Doubles

2015 Batman Cup Singles

72 Batmanspor

Aaron Chatman

Ada Flatman

Aka, Batman

Alexei Ratmansky

Allatman

All Star Batman & Robin, the Boy Wonder

Alyas Batman at Robin

Alyas Batman en Robin

Atman

Atmananda Krishna Menon

Atmanimajjan

Atmanirbhar Bharat

Aydnkonak, Batman

Balpnar, Batman

Barny Boatman

Barry Latman

Batman

Batman '66

Batman's Treaty

Batman's utility belt

Batman 1

Batman (1966 film)

Batman (1986 video game)

Batman (1989 film)

Batman (1989 video game)

Batman (1990 video game)

Batman 2

Batman (2013 arcade game)

Batman 3

Batman action figures

Batman: A Death in the Family

Batman Adventure The Ride

Batman Airport

Batman (album)

Batman/Aliens

Batman & Bill

Batman & Dracula trilogy

Batman & Mr. Freeze: SubZero

Batman & Robin (film)

Batman & Robin: The Chiller

Batman & Robin (video game)

Batman: Anarky

Batman and Harley Quinn

Batman and Me

Batman and Robin

Batman and Robin (comic book)

Batman and Robin Have an Altercation

Batman and Robin (serial)

Batman and Son

Batman and Superman

Batman and the Mad Monk

Batman and the Monster Men

Batman Animated

Batman Arena

Batman: Arkham

Batman: Arkham Asylum

Batman: Arkham Asylum (roller coaster)

Batman: Arkham City

Batman: Arkham City (comic book)

Batman: Arkham City Lockdown

Batman: Arkham Knight

Batman: Arkham Origins

Batman: Arkham Origins Blackgate

Batman: Arkham Origins (mobile)

Batman: Assault on Arkham

Batman: Bad Blood

Batman: Battle for the Cowl

Batman Begins

Batman Begins (soundtrack)

Batman Begins (video game)

Batman Beyond

Batman Beyond (comics)

Batman Beyond: Return of the Joker

Batman Beyond: Return of the Joker (video game)

Batman Black and White

Batman: Broken City

Batman: Castle of the Bat

Batman: Cataclysm

Batman: Child of Dreams

Batman: City of Crime

Batman (comic book)

Batman (comic strip)

Batman: Contagion

Batman: Damned

Batman: Dark Tomorrow

Batman: Dark Victory

Batman: Dead End

Batman: Death in the Family

Batman: Death of Innocents

Batman: Death of the Family

Batman: Digital Justice

Batman (disambiguation)

Batman: Earth One

Batman (Earth-Two)

Batman Eternal

Batman Family

Batman (film)

Batman Forever

Batman Forever (score)

Batman Forever (soundtrack)

Batman Forever: The Arcade Game

Batman Forever (video game)

Batman (franchise)

Bat-Manga!: The Secret History of Batman in Japan

Batman: GCPD

Batmanghelidj

Batman: Gotham by Gaslight

Batman: Gotham Knight

Batman: Gotham Knights

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Batman: Haunted Knight

Batman/Houdini: The Devil's Workshop

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Batmania

Batman in amusement parks

Batman Incorporated

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Batman Returns

Batman Returns (Atari Lynx game)

Batman Returns (video game)

Batman R.I.P.

Batman: Rise of Sin Tzu

Batman (serial)

Batman serials

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Batman: Son of the Demon

Batman: Soul of the Dragon

Batman: Streets of Gotham

Batman/Superman/Wonder Woman: Trinity

Batman/Teenage Mutant Ninja Turtles

Batman (Terry McGinnis)

Batman: The 12 Cent Adventure

Batman: The Animated Series

Batman: The Black Mirror

Batman: The Brave and the Bold

Batman: The Brave and the Bold (comics)

Batman: The Brave and the Bold The Videogame

Batman: The Caped Crusader

Batman: The Cult

Batman: The Dark Knight

Batman: The Dark Knight Returns (film)

Batman: The Dark Knight (roller coaster)

Batman: The Dark Knight (video game)

Batman: The Dark Prince Charming

Batman The Escape

Batman: The Killing Joke

Batman: The Killing Joke (film)

Batman: The Last Arkham

Batman: The Long Halloween

Batman: The Man Who Laughs

Batman: The Return of Bruce Wayne

Batman: The Ride

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Batman: The Ride (Six Flags Mxico)

Batman: The Telltale Series

Batman: The Ultimate Evil

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Batman: Three Jokers

Batman Total Justice

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Batman Versus Predator

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Batman: Whatever Happened to the Caped Crusader?

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Batman with Robin the Boy Wonder

Batman XXX

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Batman: Zero Year

Bayrakl, Batman

Beatmania

Beatmania (2006 video game)

Beatmania (European video game)

Beatmania IIDX

Beatmania IIDX 11 IIDXRED

Beatmania IIDX 12: Happy Sky

Beatmania IIDX 13: Distorted

Beatmania IIDX 14: Gold

Beatmania IIDX 15: DJ Troopers

Beatmania IIDX 18 Resort Anthem

Beatmania IIDX 19: Lincle

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Beatmania IIDX 3rd Style

Beatmania IIDX 5th Style

Beatmania IIDX 6th Style

Beatmania III

Becoming Batman

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Binatl, Batman

Boatman

Camila Batmanghelidjh

arkl, Batman

Category:Fan films based on Batman

Catman

Catman (DC Comics)

Catmando

Catman (musician)

ayst, Batman

Charles Chatman

Charles Sweatman

Chicano Batman

Clifford Chatman

Cordula Stratmann

Daniel Batman

Daniel Blatman

Daniel Glatman

Darmanto Jatman

David Flatman

David Wheatman

Davlatmand Kholov

DC Comics The Legend of Batman

Demirlipnar, Batman

Division of Batman

Draft:Untitled Lego Batman Movie Sequel

Eddie Oatman

Elfreda Chatman

Erkkl, Batman

Fatman Mountain

Fatman Scoop

Fatman the Human Flying Saucer

Fereydoon Batmanghelidj

Fight Batman Fight!

Flatman (comics)

Gert Jan Schlatmann

Goatman

Goatman (Maryland)

Gneli, Batman

Gnter Stratmann

Gvercin, Batman

Harvey Glatman

Heart of Ice (Batman: The Animated Series)

Heather Eatman

Henry Freeman (lifeboatman)

Homosexuality in the Batman franchise

Hoyt Yeatman

Huyshe Yeatman-Biggs

kiztepe, Batman

Jake and the Fatman

Jake and the Phatman

James Batman

James E. Yeatman

James Whatman

John Batman

John Batmanson

John Coatman

Jrg Stratmann

Jo Sweatman

Karayn, Batman

Katmandu (comics)

Katmandu (song)

Kayaba, Batman

Kesmekpr, Batman

Ksetarla, Batman

Kuyuba, Batman

Lego Batman

Lego Batman 2: DC Super Heroes

Lego Batman 3: Beyond Gotham

Lego Batman: The Movie DC Super Heroes Unite

Lego Batman: The Videogame

Les Chemins de Katmandou

Lesser water boatman

Linda Chatman Thomsen

Linda Stratmann

List of Batman Beyond characters

List of Batman Beyond episodes

List of Batman comics

List of Batman creators

List of Batman family enemies

List of Batman films cast members

List of Batman supporting characters

List of Batman television series cast members

List of Batman: The Animated Series episodes

List of Batman: The Brave and the Bold characters

List of Batman: The Brave and the Bold episodes

List of Batman (TV series) characters

List of Batman (TV series) episodes

List of Batman video games

List of Beatmania video games

List of Beware the Batman characters

List of Jake and the Fatman episodes

List of municipalities in Batman Province

List of The Batman characters

List of The Batman episodes

List of The New Batman Adventures episodes

Londinium (Batman)

Mark Statman

Mary Ann Oatman

Master Fatman

Matman District

Matman Township

Michael Boatman

Michael Bratman

Najmieh Batmanglij

Nat Flatman

Natmandal

Oatman

Oatman, Arizona

Olive Oatman

Oymata, Batman

Paramatman

Patman

Perchance to Dream (Batman: The Animated Series)

Piratman

Pokey Chatman

Rachid At-Atmane

Ratman (disambiguation)

Richard Statman

R. J. Yeatman

Robert Whatman

RobinsonPatman Act

Ron Chatman

Rostam Batmanglij

Russell Oatman

Saulius Atmanaviius

Sawyer Point Park & Yeatman's Cove

Scatman

Scatman's World

Scatman's World (song)

Scatman Crothers

Scatman John

Scatman John discography

Scatman (Ski-Ba-Bop-Ba-Dop-Bop)

Selina Kyle (Batman Returns)

Seymour Chatman

Sharon Chatman

Shri Atmanand Jain Institute of Management and Technology

Song of the Yue Boatman

Son of Batman

Spawn/Batman

Spider-Man and Batman: Disordered Minds

Stephen Batman

Stephen Chatman

Sueken, Batman

Superman & Batman: Generations

Superman and Batman versus Aliens and Predator

Superman and Batman: World's Funnest

Superman/Batman

Superman/Batman: Apocalypse

Superman/Batman: Public Enemies

Sweatman

Take Your Time (Scatman John album)

Tamara Statman

Taylor, Fladgate, & Yeatman

The Adventures of Batman

The Adventures of Batman & Robin (video game)

The Adventures of Fatman

The Batman

The Batman Adventures

The Batman Adventures: Mad Love

The Batman Chronicles

The Batman (film)

The Batman/Superman Hour

The Batman/Tarzan Adventure Hour

The Batman vs. Dracula

The Batman Who Laughs

The Best of Scatman John

The Boatman's Call

The Boatman's Dance

The Boatman of Amalfi

The Cat and the Fiddle (Batman)

The Danube Boatman

The Joker Is Wild (Batman)

The Lego Batman Movie

The New Adventures of Batman

The New Batman Adventures

The New Batman/Superman Adventures

The Superman/Batman Adventures

The Untold Legend of the Batman

The Volga Boatman

The Volga Boatman (1936 film)

The Water Boatman

Thomas Flatman

Thompson Dorfman Sweatman

Timothy J. Yeatman

TimTheTatman

Tom Kratman

Tongue of the Fatman

Tpra Batman Oil Refinery

mit Can Batman

Wage Rudolf Supratman

Water boatman

Whatman

Wilbur Sweatman

William Fleming (lifeboatman)

William Neff Patman

William Yatman

Wright Patman

Wright Patman Lake

Xatman

Yamurlu, Batman

Yaktl, Batman

Yaylca, Batman

Yeniky, Batman

Yeilz, Batman

Yolaz, Batman

Yolveren, Batman

Zatanna (Batman: The Animated Series)