classes ::: Sanskrit, Mental, intellect,
children ::: Buddhism (books)
branches ::: Buddhi, Buddhism, buddhist, Buddhist Classics, higher buddhi, Tibetan Buddhism

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object:Buddhi
class:Sanskrit
class:Mental
class:intellect
buddhi ::: intelligence-will; understanding; intellect; reason; thinking mind; the discriminating principle, at once intelligence and will.


see also :::

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


OBJECT INSTANCES [15] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
buddhist
Buddhist_Classics
Carolinas_books
dharmapedia_-_links-list
empowerment
empowerment
Gyatso
Kennys_Books
prostrations
Rinpoche
Samis_Books
Tara
Tara_-_The_Feminine_Divine
the_Noble_Eightfold_Path
Tibetan_Buddhism
Tonglen
Zen_Buddhism_-_The_Essential_Books
SEE ALSO


AUTH
Ajahn_Chah
Ajahn_Jayasaro
Bodhidharma
Bokar_Rinpoche
Buddha
Chamtrul_Rinpoche
Chogyal_Namkhai_Norbu_Rinpoche
Chogyam_Trungpa_Rinpoche
Daisetsu_Teitaro_Suzuki
Dilgo_Khyentse_Rinpoche
Dzogchen_Ponlop_Rinpoche
Dzongsar_Jamyang_Khyentse_Rinpoche
Erik_Pema_Kunsang
Fukuda_Chiyo-ni
Geshe_Kelsang_Gyatso
Guru_Rinpoche
Gyatrul_Rinpoche
Hakuin_Ekaku
Hung-chih_Cheng-chueh
Jamgon_Kongtrul_Lodro_Thaye
Jamgon_Mipham_Rinpoche
Jetsun_Milarepa
Jigme_Lingpa
Kalu_Rinpoche
Khenchen_Palden_Sherab_Rinpoche
Khenchen_Thrangu_Rinpoche
Khenpo_Kunpal
Kodo_Sawaki
Matsuo_Basho
Nichiren
Padmasambhava
Patrul_Rinpoche
Pema_Chodron
Shunryu_Suzuki
Sogyal_Rinpoche
Taigu_Ryokan
Tarthang_Tulku
Tenzin_Wangyal_Rinpoche
Thanissaro_Bhikkhu
Thich_Nhat_Hanh
Thubten_Yeshe
Tsoknyi_Rinpoche
Tsongkhapa
Yangthang_Rinpoche
Yeshe_Tsogyal
Yoshida_Kenko
Zhechen_Gyaltsab_Padma_Gyurmed_Namgyal

BOOKS
Achieving_Oneness_With_The_Higher_Soul___Meditations_for_Soul_Realization
Advanced_Pranic_Healing
A_Guide_to_the_Words_of_My_Perfect_Teacher
Al-Fihrist
A_Manual_Of_Abhidhamma
An_Arrow_to_the_Heart__A_Commentary_on_the_Heart_Sutra
As_It_Is_-_Volume_I_-_Essential_Teachings_from_the_Dzogchen_Perspective
As_It_Is_-_Volume_II
A_Trackless_Path
Beaten_Down__Silently_Suffering_Trauma
Becoming_the_Compassion_Buddha__Tantric_Mahamudra_for_Everyday_Life
Being_Peace
Big_Mind,_Big_Heart
Bodhidharma_-_Poems
Bodhinyana__a_collection_of_Dhamma_talks
Branching_Streams_flow_in_the_darkness
Buddhahood_in_This_Life__The_Great_Commentary_by_Vimalamitra
Buddhahood_Without_Meditation__A_Visionary_Account_Known_as_Refining_One's_Perception
Choiceless_Awareness__A_Selection_of_Passages_for_the_Study_of_the_Teachings_of_J._Krishnamurti
Choosing_Simplicity__A_Commentary_On_The_Bhikshuni_Pratimoksha
Compassionate_Action
Confusion_Arises_as_Wisdom__Gampopa's_Heart_Advice_on_the_Path_of_Mahamudra
Cultivating_the_Empty_Field__The_Silent_Illumination_of_Zen_Master_Hongzhi
Depth_Psychology__Meditations_in_the_Field
Don't_Take_Your_Life_Personally
Economy_of_Truth__Practical_Maxims_and_Reflections
Enlightened_Courage__A_Commentary_on_the_Seven_Point_Mind_Training
Entrance_To_The_Great_Perfection__A_Guide_To_The_Dzogchen_Preliminary_Practices
Evolution_II
Fathoming_the_Mind__Inquiry_and_Insight_in_Dudjom_Lingpa's_Vajra_Essence
Fearless_Simplicity__The_Dzogchen_Way_of_Living_Freely_in_a_Complex_World
Flower_Adornment_Sutra_(Avatamsaka_Sutra)_Prologue
Fury
Generating_the_Deity
Great_Bodhi_Mind
Great_Disciples_of_the_Buddha__Their_Lives,_Their_Works,_Their_Legacy
Guided_Buddhist_Meditations__Essential_Practices_on_the_Stages_of_the_Path
Guru_Yoga_(book)
How_to_Free_Your_Mind_-_Tara_the_Liberator
Hundred_Thousand_Songs_of_Milarepa
Infinite_Library
Inner_Teachings_of_Hinduism_Revealed
Integral_Spirituality
Intelligent_Life__Buddhist_Psychology_of_Self-Transformation
Into_the_Heart_of_Life
Introduction_Zen_Buddhism
Japanese_Spirituality
Kindness
Lamp_of_Mahamudra__The_Immaculate_Lamp_that_Perfectly_and_Fully_Illuminates_the_Meaning_of_Mahamudra,_the_Essence_of_all_Phenomena
Leaning_Toward_the_Poet__Eavesdropping_on_the_Poetry_of_Everyday_Life
Letters_On_Yoga
Letters_On_Yoga_I
Letters_On_Yoga_II
Let_There_Be_Light!_Scapegoat_of_a_Narcissistic_Mother_"My_Story"
Levels_Of_Knowing_And_Existence__Studies_In_General_Semantics
Liao_Fan's_Four_Lessons
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Living_Buddha
Living_Dhamma
Longchenpa's_Advice_From_The_Heart
Machik's_Complete_Explanation__Clarifying_the_Meaning_of_Chod
Mahayana-Uttaratantra-Shastra
Manual_of_Zen_Buddhism
Meditation__Advice_to_Beginners
Milarepa_-_Poems
Mind_at_Ease__Self-Liberation_through_Mahamudra_Meditation
Mindfulness_Of_Breathing
Mind_Training__The_Great_Collection
Mining_for_Wisdom_Within_Delusion__Maitreya's_Distinction_Between_Phenomena_and_the_Nature_of_Phenomena_and_Its_Indian_and_Tibetan_Commentaries
Miracles_Through_Pranic_Healing
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Mysticism_Christian_and_Buddhist
Opening_the_Hand_of_Thought__Foundations_of_Zen_Buddhist_Practice
Out_of_Syllabus__Poems
Parting_From_The_Four_Attachments__A_Commentary_On_Jetsun_Drakpa_Gyaltsen's_Song_Of_Experience_On_Mind_Training_And_The_View
Poems_of_Fernando_Pessoa
Practical_Ethics_and_Profound_Emptiness__A_Commentary_on_Nagarjuna's_Precious_Garland
Practice_And_All_Is_Coming__Abuse,_Cult_Dynamics,_And_Healing_In_Yoga_And_Beyond
Pranic_Psychotherapy
Primordial_Purity__Oral_Instructions_on_the_Three_Words_That_Strike_the_Vital_Point
Process_and_Reality
Progressive_Stages_of_Meditation_on_Emptiness
Psychological_Assessment_of_Adult_Posttraumatic_States__Phenomenology,_Diagnosis,_and_Measurement
Questions_And_Answers_1953
Questions_And_Answers_1955
Questions_And_Answers_1957-1958
Reflections_on_Silver_River
Ryokan_-_Poems
Satipahna__The_Direct_Path_to_Realization
Sex_and_the_Narcissist
Shentong_&_Rangtong__Two_Views_of_Emptiness
Sparks
Spirituality
Stillness_Flowing__The_Life_and_Teachings_of_Ajahn_Chah
Straight_From_The_Heart__Buddhist_Pith_Instructions
Studies_in_the_Lankavatara
Swampl_and_Flowers__The_Letters_and_Lectures_of_Zen_Master_Ta_Hui
The_Ancient_Wisdom_of_the_Chinese_Tonic_Herbs
The_Art_of_Happiness
The_Beyond_Mind_Papers__Vol_1_Transpersonal_and_Metatranspersonal_Theory
The_Beyond_Mind_Papers__Vol_2_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Beyond_Mind_Papers__Vol_3_Further_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Beyond_Mind_Papers__Vol_4_Further_Steps_to_a_Metatranspersonal_Philosophy_and_Psychology
The_Book_of_Joy__Lasting_Happiness_in_a_Changing_World
The_Buddhist_Revival_in_China
The_Choice__Embrace_the_Possible
The_Connected_Discourses_of_the_Buddha__A_Translation_of_the_Samyutta_Nikaya
The_Deepest_Well__Healing_the_Long-Term_Effects_of_Childhood_Adversity
The_Dhammapada
The_Dharani_Sutra__The_Sutra_of_the_Vast,_Great,_Perfect,_Full,_Unimpeded_Great_Compassion_Heart_Dharani_of_the_Thousand-Handed,_Thousand
The_Diamond_Sutra
The_Diamond_Sutra_and_The_Sutra_of_Hui-Neng
The_Essence_of_the_Heart_Sutra__The_Dalai_Lama's_Heart_of_Wisdom_Teachings
The_Essentials_of_Buddhist_Meditation
The_Essential_Songs_of_Milarepa
The_Foundation_of_Buddhist_Practice_(The_Library_of_Wisdom_and_Compassion_Book_2)
The_Fundamental_Wisdom_of_the_Middle_Way__Ngrjuna's_Mlamadhyamakakrik
The_Great_Exposition_of_Secret_Mantra
The_Great_Secret_of_Mind__Special_Instructions_on_the_Nonduality_of_Dzogchen
The_Healthy_Mind_Interviews_VOL_III
The_Heart_Is_Noble__Changing_the_World_from_the_Inside_Out
The_Heart_of_Compassion__The_Thirty-seven_Verses_on_the_Practice_of_a_Bodhisattva
The_Heart_of_the_Path__Seeing_the_Guru_as_Buddha
The_Heart_Treasure_of_the_Enlightened_Ones__The_Practice_of_View,_Meditation,_and_Action__A_Discourse_Virtuous_in_the_Beginning,_Middle,_and_End
The_Holy_Teaching_of_Vimalakirti__A_Mahayana_Scripture
The_Hundred_Verses_of_Advice__Tibetan_Buddhist_Teachings_on_What_Matters_Most
The_Lotus_Sutra
The_Middle_Length_Discourses_of_the_Buddha__A_Translation_of_the_Majjhima_Nikaya
The_Middle_Way__Faith_Grounded_in_Reason
The_Mirror__Advice_On_The_Presence_Of_Awareness
The_Narcissistic_Abuse_Recovery_Bible__Spiritual_Recovery_from_Narcissistic_and_Emotional_Abuse
The_Nature_of_Consciousness__Essays_on_the_Unity_of_Mind_and_Matter
The_Nectar_of_Manjushri's_Speech__A_Detailed_Commentary_on_Shantideva's_Way_of_the_Bodhisattva
The_Numerical_Discourses_of_the_Buddha__A_Complete_Translation_of_the_Anguttara_Nikaya
The_Origin_Of_Modern_Pranic_Healing_And_Arhatic_Yoga
The_Path_Is_Everywhere__Uncovering_the_Jewels_Hidden_Within_You
The_Path_Of_Serenity_And_Insight__An_Explanation_Of_Buddhist_Jhanas
The_Path_to_Enlightenment
The_Perennial_Philosophy
The_Places_That_Scare_You_-_A_Guide_to_Fearlessness_in_Difficult_Times
The_Precious_Treasury_Of_The_Way_Of_Abiding
The_Recognition_Sutras__Illuminating_a_1,000-Year-Old_Spiritual_Masterpiece
The_Six_Dharma_Gates_to_the_Sublime
The_Sutta-Nipata
The_Suttanipata__An_Ancient_Collection_of_the_Buddha's_Discourses_Together_with_its_Commentaries
The_Sweet_Dews_of_Chan_Zen
The_Tibetan_Book_of_Living_and_Dying
The_Tibetan_Book_of_the_Dead
The_Tibetan_Yogas_of_Dream_and_Sleep
The_Torch_of_Certainty
The_Training_of_the_Zen_Buddhist_Monk
The_Use_and_Abuse_of_History
The_Way_of_the_Realized_Old_Dogs,_Advice_That_Points_Out_the_Essence_of_Mind,_Called_a_Lamp_That_Dispels_Darkness
The_Words_of_My_Perfect_Teacher
The_World_of_Tibetan_Buddhism__An_Overview_of_Its_Philosophy_and_Practice
The_Yoga_Sutras
The_Zen_Koan_as_a_means_of_Attaining_Enlightenment
The_Zen_Teaching_of_Bodhidharma
Tibetan_Yoga__Principles_and_Practices
Tilopa's_Mahamudra_Upadesha__The_Gangama_Instructions_with_Commentary
Toward_the_Future
Treasure_Trove_of_Scriptural_Transmission__A_Commentary_on_the_Precious_Treasury_of_the_Basic_Space_of_Phenomena
Turning_Confusion_into_Clarity__A_Guide_to_the_Foundation_Practices_of_Tibetan_Buddhism
Unborn__The_Life_and_Teachings_of_Zen_Master_Bankei
Understanding_Mezcal
Understanding_the_Mind__An_Explanation_of_the_Nature_and_Functions_of_the_Mind
Unfathomable_Depths__Drawing_Wisdom_for_Today_from_a_Classical_Zen_Poem
Universal_Love__The_Yoga_Method_of_Buddha_Maitreya
Way_of_the_Realized_Old_Dogs
You_Are_the_Eyes_of_the_World
Zen_Letters__Teachings_of_Yuanwu
Zen_Mind,_Beginners_Mind

IN CHAPTERS TITLE
03.09_-_Buddhism_and_Hinduism
03.10_-_The_Mission_of_Buddhism
1.05_-_Buddhism_and_Women
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1957-03-08_-_A_Buddhist_story
1.ac_-_The_Buddhist
3.2.03_-_Jainism_and_Buddhism

IN CHAPTERS CLASSNAME
1.01_-_Tara_the_Divine
1.02_-_Taras_Tantra
1.03_-_Invocation_of_Tara
1.04_-_The_Praise
1.05_-_Buddhism_and_Women
1.06_-_Iconography
1.bd_-_A_deluded_Mind
1.bd_-_Endless_Ages
1.bd_-_The_Greatest_Gift
1.bd_-_You_may_enter
1.jm_-_I_Have_forgotten
1.jm_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_The_Song_on_Reaching_the_Mountain_Peak
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.mb_-_a_bee
1.mb_-_a_caterpillar
1.mb_-_a_cicada_shell
1.mb_-_a_cold_rain_starting
1.mb_-_a_field_of_cotton
1.mb_-_all_the_day_long
1.mb_-_a_monk_sips_morning_tea
1.mb_-_a_snowy_morning
1.mb_-_as_they_begin_to_rise_again
1.mb_-_a_strange_flower
1.mb_-_autumn_moonlight
1.mb_-_awake_at_night
1.mb_-_Bitter-tasting_ice_-
1.mb_-_blowing_stones
1.mb_-_by_the_old_temple
1.mb_-_cold_night_-_the_wild_duck
1.mb_-_Collection_of_Six_Haiku
1.mb_-_coolness_of_the_melons
1.mb_-_dont_imitate_me
1.mb_-_first_day_of_spring
1.mb_-_first_snow
1.mb_-_Fleas,_lice
1.mb_-_four_haiku
1.mb_-_from_time_to_time
1.mb_-_heat_waves_shimmering
1.mb_-_how_admirable
1.mb_-_how_wild_the_sea_is
1.mb_-_im_a_wanderer
1.mb_-_In_this_world_of_ours,
1.mb_-_it_is_with_awe
1.mb_-_long_conversations
1.mb_-_midfield
1.mb_-_moonlight_slanting
1.mb_-_morning_and_evening
1.mb_-_None_is_travelling
1.mb_-_now_the_swinging_bridge
1.mb_-_old_pond
1.mb_-_on_buddhas_deathbed
1.mb_-_on_the_white_poppy
1.mb_-_on_this_road
1.mb_-_passing_through_the_world
1.mb_-_souls_festival
1.mb_-_spring_rain
1.mb_-_staying_at_an_inn
1.mb_-_stillness
1.mb_-_taking_a_nap
1.mb_-_temple_bells_die_out
1.mb_-_the_butterfly
1.mb_-_the_clouds_come_and_go
1.mb_-_the_morning_glory_also
1.mb_-_The_Narrow_Road_to_the_Deep_North_-_Prologue
1.mb_-_the_oak_tree
1.mb_-_the_passing_spring
1.mb_-_the_petals_tremble
1.mb_-_the_squid_sellers_call
1.mb_-_the_winter_storm
1.mb_-_this_old_village
1.mb_-_under_my_tree-roof
1.mb_-_ungraciously
1.mb_-_what_fish_feel
1.mb_-_when_the_winter_chysanthemums_go
1.mb_-_winter_garden
1.mb_-_with_every_gust_of_wind
1.mb_-_wont_you_come_and_see
1.mb_-_wrapping_the_rice_cakes
1.mb_-_you_make_the_fire
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.tr_-_Though_Frosts_come_down

IN CHAPTERS TEXT
0.00a_-_Introduction
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_Text
0.00_-_THE_GOSPEL_PREFACE
01.03_-_Yoga_and_the_Ordinary_Life
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
01.11_-_The_Basis_of_Unity
0_1958_12_-_Floor_1,_young_girl,_we_shall_kill_the_young_princess_-_black_tent
0_1961-01-10
0_1961-02-28
0_1961-04-25
0_1961-12-20
0_1962-01-27
0_1962-03-11
0_1963-09-28
0_1963-10-16
0_1964-06-04
0_1964-08-05
0_1965-03-20
0_1965-06-14
0_1965-12-15
0_1966-11-26
0_1967-04-05
0_1967-08-26
0_1968-11-06
0_1968-11-09
0_1969-04-26
0_1969-05-10
0_1969-05-28
0_1969-05-31
0_1969-10-11
0_1969-10-25
0_1969-11-22
0_1973-01-20
02.01_-_Metaphysical_Thought_and_the_Supreme_Truth
02.12_-_Mysticism_in_Bengali_Poetry
02.12_-_The_Ideals_of_Human_Unity
03.01_-_Humanism_and_Humanism
03.06_-_Divine_Humanism
03.08_-_The_Democracy_of_Tomorrow
03.08_-_The_Standpoint_of_Indian_Art
03.09_-_Buddhism_and_Hinduism
03.10_-_The_Mission_of_Buddhism
03.11_-_The_Language_Problem_and_India
03.15_-_Towards_the_Future
04.02_-_A_Chapter_of_Human_Evolution
04.09_-_Values_Higher_and_Lower
05.02_-_Gods_Labour
05.03_-_Bypaths_of_Souls_Journey
05.18_-_Man_to_be_Surpassed
05.19_-_Lone_to_the_Lone
05.26_-_The_Soul_in_Anguish
08.12_-_Thought_the_Creator
08.36_-_Buddha_and_Shankara
09.06_-_How_Can_Time_Be_a_Friend?
10.02_-_Beyond_Vedanta
10.08_-_Consciousness_as_Freedom
1.00a_-_DIVISION_A_-_THE_INTERNAL_FIRES_OF_THE_SHEATHS.
1.00a_-_Introduction
1.00b_-_DIVISION_B_-_THE_PERSONALITY_RAY_AND_FIRE_BY_FRICTION
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00d_-_DIVISION_D_-_KUNDALINI_AND_THE_SPINE
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Introduction_to_Alchemy_of_Happiness
1.00_-_INTRODUCTORY_REMARKS
10.10_-_A_Poem
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_Archetypes_of_the_Collective_Unconscious
1.01_-_Foreward
1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)
1.01_-_MAPS_OF_EXPERIENCE_-_OBJECT_AND_MEANING
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_SAMADHI_PADA
1.01_-_Tara_the_Divine
1.01_-_THAT_ARE_THOU
1.01_-_the_Call_to_Adventure
1.01_-_The_Ideal_of_the_Karmayogin
1.01_-_To_Watanabe_Sukefusa
1.01_-_Who_is_Tara
1.02.3.3_-_Birth_and_Non-Birth
1.02.9_-_Conclusion_and_Summary
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Prayer_of_Parashara_to_Vishnu
1.02_-_SADHANA_PADA
1.02_-_Taras_Tantra
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Necessity_of_Magick_for_All
1.02_-_The_Pit
10.37_-_The_Golden_Bridge
1.03_-_Invocation_of_Tara
1.03_-_Master_Ma_is_Unwell
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_Coming_of_the_Subjective_Age
1.03_-_THE_GRAND_OPTION
1.03_-_The_Sephiros
1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic
1.03_-_To_Layman_Ishii
1.03_-_Yama_and_Niyama
1.03_-_YIBHOOTI_PADA
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_GOD_IN_THE_WORLD
1.04_-_KAI_VALYA_PADA
1.04_-_Reality_Omnipresent
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Crossing_of_the_First_Threshold
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Praise
1.04_-_Yoga_and_Human_Evolution
1.05_-_Adam_Kadmon
1.05_-_Buddhism_and_Women
1.05_-_Problems_of_Modern_Psycho_therapy
1.05_-_Some_Results_of_Initiation
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_The_Destiny_of_the_Individual
1.05_-_THE_MASTER_AND_KESHAB
1.05_-_The_Universe__The_0_=_2_Equation
1.05_-_Vishnu_as_Brahma_creates_the_world
1.05_-_Yoga_and_Hypnotism
1.06_-_Dhyana
1.06_-_Iconography
1.06_-_Man_in_the_Universe
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Origin_of_the_four_castes
1.070_-_The_Seven_Stages_of_Perfection
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Incarnate_Human_Gods
1.07_-_Production_of_the_mind-born_sons_of_Brahma
1.07_-_Samadhi
1.07_-_The_Farther_Reaches_of_Human_Nature
1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI
1.07_-_The_Three_Schools_of_Magick_2
1.07_-_TRUTH
1.081_-_The_Application_of_Pratyahara
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_The_Depths_of_the_Divine
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.08_-_The_Methods_of_Vedantic_Knowledge
1.08_-_Worship_of_Substitutes_and_Images
1.09_-_Civilisation_and_Culture
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Taras_Ultimate_Nature
1.09_-_The_Pure_Existent
1.09_-_The_Worship_of_Trees
1.1.01_-_The_Divine_and_Its_Aspects
1.1.02_-_Sachchidananda
11.02_-_The_Golden_Life-line
11.05_-_The_Ladder_of_Unconsciousness
1.10_-_Concentration_-_Its_Practice
1.10_-_Fate_and_Free-Will
1.10_-_GRACE_AND_FREE_WILL
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Scolex_School
1.10_-_The_Secret_of_the_Veda
1.10_-_The_Yoga_of_the_Intelligent_Will
1.11_-_GOOD_AND_EVIL
1.11_-_Powers
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Independence
1.12_-_TIME_AND_ETERNITY
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.14_-_IMMORTALITY_AND_SURVIVAL
1.15_-_Index
1.16_-_Religion
1.16_-_The_Process_of_Avatarhood
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
1.17_-_Religion_as_the_Law_of_Life
1.17_-_SUFFERING
1.17_-_The_Divine_Birth_and_Divine_Works
1.17_-_The_Transformation
1.18_-_FAITH
1.18_-_The_Divine_Worker
1.18_-_The_Perils_of_the_Soul
1.19_-_Equality
1.19_-_GOD_IS_NOT_MOCKED
1.200-1.224_Talks
1.2.01_-_The_Call_and_the_Capacity
1.20_-_Equality_and_Knowledge
1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM
1.22_-_ADVICE_TO_AN_ACTOR
1.22_-_EMOTIONALISM
1.22_-_The_Necessity_of_the_Spiritual_Transformation
1.23_-_Improvising_a_Temple
1.23_-_THE_MIRACULOUS
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_RITUAL,_SYMBOL,_SACRAMENT
1.25_-_SPIRITUAL_EXERCISES
1.26_-_Mental_Processes_-_Two_Only_are_Possible
1.26_-_PERSEVERANCE_AND_REGULARITY
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.27_-_Structure_of_Mind_Based_on_that_of_Body
1.28_-_Need_to_Define_God,_Self,_etc.
1.300_-_1.400_Talks
1.34_-_The_Tao_1
1.35_-_The_Tao_2
1.37_-_Death_-_Fear_-_Magical_Memory
1.37_-_Oriential_Religions_in_the_West
1.400_-_1.450_Talks
1.4.01_-_The_Divine_Grace_and_Guidance
1.4.03_-_The_Guru
1.42_-_This_Self_Introversion
1.439
1.450_-_1.500_Talks
1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.
1.550_-_1.600_Talks
1.57_-_Public_Scapegoats
1.63_-_Fear,_a_Bad_Astral_Vision
1.78_-_Sore_Spots
1.83_-_Epistola_Ultima
1913_11_25p
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-05-19_-_Mind_and_its_workings,_thought-forms_-_Adverse_conditions_and_Yoga_-_Mental_constructions_-_Illness_and_Yoga
1929-06-09_-_Nature_of_religion_-_Religion_and_the_spiritual_life_-_Descent_of_Divine_Truth_and_Force_-_To_be_sure_of_your_religion,_country,_family-choose_your_own_-_Religion_and_numbers
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1951-02-26_-_On_reading_books_-_gossip_-_Discipline_and_realisation_-_Imaginary_stories-_value_of_-_Private_lives_of_big_men_-_relaxation_-_Understanding_others_-_gnostic_consciousness
1951-03-29_-_The_Great_Vehicle_and_The_Little_Vehicle_-_Choosing_ones_family,_country_-_The_vital_being_distorted_-_atavism_-_Sincerity_-_changing_ones_character
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-17_-_Unity,_diversity_-_Protective_envelope_-_desires_-_consciousness,_true_defence_-_Perfection_of_physical_-_cinema_-_Choice,_constant_and_conscious_-_law_of_ones_being_-_the_One,_the_Multiplicity_-_Civilization-_preparing_an_instrument
1953-10-21
1954-08-11_-_Division_and_creation_-_The_gods_and_human_formations_-_People_carry_their_desires_around_them
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-10-05_-_Science_and_Ignorance_-_Knowledge,_science_and_the_Buddha_-_Knowing_by_identification_-_Discipline_in_science_and_in_Buddhism_-_Progress_in_the_mental_field_and_beyond_it
1956-02-15_-_Nature_and_the_Master_of_Nature_-_Conscious_intelligence_-_Theory_of_the_Gita,_not_the_whole_truth_-_Surrender_to_the_Lord_-_Change_of_nature
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1957-01-09_-_God_is_essentially_Delight_-_God_and_Nature_play_at_hide-and-seek_-__Why,_and_when,_are_you_grave?
1957-03-08_-_A_Buddhist_story
1957-04-03_-_Different_religions_and_spirituality
1957-10-02_-_The_Mind_of_Light_-_Statues_of_the_Buddha_-_Burden_of_the_past
1960_11_12?_-_49
1969_10_28
1970_04_01
1.ac_-_The_Buddhist
1.bd_-_A_deluded_Mind
1.bd_-_Endless_Ages
1.bd_-_The_Greatest_Gift
1.bd_-_You_may_enter
1.cllg_-_A_Dance_of_Unwavering_Devotion
1.hcyc_-_8_-_Transience,_emptiness_and_enlightenment_(from_The_Shodoka)
1.hcyc_-_In_my_early_years,_I_set_out_to_acquire_learning_(from_The_Song_of_Enlightenment)
1.hcyc_-_It_is_clearly_seen_(from_The_Song_of_Enlightenment)
1.hcyc_-_Let_others_slander_me_(from_The_Song_of_Enlightenment)
1.hcyc_-_Roll_the_Dharma_thunder_(from_The_Song_of_Enlightenment)
1.hcyc_-_Who_is_without_thought?_(from_The_Song_of_Enlightenment)
1.hcyc_-_With_Sudden_enlightened_understanding_(from_The_Song_of_Enlightenment)
1.he_-_Hakuins_Song_of_Zazen
1.he_-_The_Form_of_the_Formless_(from_Hakuins_Song_of_Zazen)
1.jm_-_I_Have_forgotten
1.jm_-_Response_to_a_Logician
1.jm_-_Song_to_the_Rock_Demoness
1.jm_-_The_Profound_Definitive_Meaning
1.jm_-_The_Song_of_Food_and_Dwelling
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.jm_-_The_Song_of_the_Twelve_Deceptions
1.jm_-_The_Song_of_View,_Practice,_and_Action
1.jm_-_The_Song_on_Reaching_the_Mountain_Peak
1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones
1.jr_-_Only_Breath
1.kg_-_Little_Tiger
1.kt_-_A_Song_on_the_View_of_Voidness
1.lb_-_Sitting_Alone_On_Jingting_Mountain_by_Li_Po
1.lr_-_An_Adamantine_Song_on_the_Ever-Present
1.mb_-_a_bee
1.mb_-_a_caterpillar
1.mb_-_a_cicada_shell
1.mb_-_a_cold_rain_starting
1.mb_-_a_field_of_cotton
1.mb_-_all_the_day_long
1.mb_-_a_monk_sips_morning_tea
1.mb_-_a_snowy_morning
1.mb_-_as_they_begin_to_rise_again
1.mb_-_a_strange_flower
1.mb_-_autumn_moonlight
1.mb_-_awake_at_night
1.mb_-_Bitter-tasting_ice_-
1.mb_-_blowing_stones
1.mb_-_by_the_old_temple
1.mb_-_cold_night_-_the_wild_duck
1.mb_-_Collection_of_Six_Haiku
1.mb_-_coolness_of_the_melons
1.mb_-_dont_imitate_me
1.mb_-_first_day_of_spring
1.mb_-_first_snow
1.mb_-_Fleas,_lice
1.mb_-_four_haiku
1.mb_-_from_time_to_time
1.mb_-_heat_waves_shimmering
1.mb_-_how_admirable
1.mb_-_how_wild_the_sea_is
1.mb_-_im_a_wanderer
1.mb_-_In_this_world_of_ours,
1.mb_-_it_is_with_awe
1.mb_-_long_conversations
1.mb_-_midfield
1.mb_-_moonlight_slanting
1.mb_-_morning_and_evening
1.mb_-_None_is_travelling
1.mb_-_now_the_swinging_bridge
1.mb_-_old_pond
1.mb_-_on_buddhas_deathbed
1.mb_-_on_the_white_poppy
1.mb_-_on_this_road
1.mb_-_passing_through_the_world
1.mb_-_souls_festival
1.mb_-_spring_rain
1.mb_-_staying_at_an_inn
1.mb_-_stillness
1.mb_-_taking_a_nap
1.mb_-_temple_bells_die_out
1.mb_-_the_butterfly
1.mb_-_the_clouds_come_and_go
1.mb_-_the_morning_glory_also
1.mb_-_The_Narrow_Road_to_the_Deep_North_-_Prologue
1.mb_-_the_oak_tree
1.mb_-_the_passing_spring
1.mb_-_the_petals_tremble
1.mb_-_the_squid_sellers_call
1.mb_-_the_winter_storm
1.mb_-_this_old_village
1.mb_-_under_my_tree-roof
1.mb_-_ungraciously
1.mb_-_what_fish_feel
1.mb_-_when_the_winter_chysanthemums_go
1.mb_-_winter_garden
1.mb_-_with_every_gust_of_wind
1.mb_-_wont_you_come_and_see
1.mb_-_wrapping_the_rice_cakes
1.mb_-_you_make_the_fire
1.nrpa_-_Advice_to_Marpa_Lotsawa
1.nrpa_-_The_Summary_of_Mahamudra
1.nrpa_-_The_Viewm_Concisely_Put
1.tr_-_The_Wind_Has_Settled
1.tr_-_Though_Frosts_come_down
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.00_-_BIBLIOGRAPHY
2.01_-_On_Books
2.01_-_The_Object_of_Knowledge
2.01_-_The_Yoga_and_Its_Objects
2.02_-_Meeting_With_the_Goddess
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_Yoga
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_THE_MASTER_IN_VARIOUS_MOODS
2.03_-_The_Purified_Understanding
2.03_-_The_Supreme_Divine
2.04_-_On_Art
2.04_-_The_Divine_and_the_Undivine
2.05_-_Apotheosis
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Wand
2.06_-_WITH_VARIOUS_DEVOTEES
2.07_-_On_Congress_and_Politics
2.07_-_The_Knowledge_and_the_Ignorance
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_ALICE_IN_WONDERLAND
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.08_-_On_Non-Violence
2.08_-_The_Sword
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_THE_MASTERS_BIRTHDAY
2.09_-_The_Pantacle
2.09_-_The_Release_from_the_Ego
2.0_-_THE_ANTICHRIST
2.1.02_-_Love_and_Death
2.1.02_-_Nature_The_World-Manifestation
2.10_-_On_Vedic_Interpretation
2.11_-_On_Education
2.11_-_The_Modes_of_the_Self
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.13_-_On_Psychology
2.13_-_The_Difficulties_of_the_Mental_Being
2.14_-_On_Movements
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Unpacking_of_God
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE
2.15_-_On_the_Gods_and_Asuras
2.15_-_The_Cosmic_Consciousness
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.17_-_December_1938
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.18_-_The_Soul_and_Its_Liberation
2.2.01_-_The_Problem_of_Consciousness
2.2.03_-_The_Psychic_Being
2.20_-_Nov-Dec_1939
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.21_-_1940
2.21_-_Towards_the_Supreme_Secret
2.22_-_THE_MASTER_AT_COSSIPORE
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.25_-_AFTER_THE_PASSING_AWAY
2.25_-_List_of_Topics_in_Each_Talk
2.26_-_Samadhi
2.28_-_The_Divine_Life
2.2.9.04_-_Plotinus
2.3.01_-_The_Planes_or_Worlds_of_Consciousness
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.03_-_Integral_Yoga
2.3.04_-_The_Higher_Planes_of_Mind
2.3.06_-_The_Mind
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.1_-_Human_Relations_and_the_Spiritual_Life
29.03_-_In_Her_Company
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
30.04_-_Intuition_and_Inspiration_in_Art
30.06_-_The_Poet_and_The_Seer
30.09_-_Lines_of_Tantra_(Charyapada)
3.01_-_Forms_of_Rebirth
3.02_-_The_Motives_of_Devotion
3.03_-_The_Four_Foundational_Practices
3.05_-_The_Divine_Personality
3.07_-_The_Formula_of_the_Holy_Grail
3.09_-_Evil
3.09_-_Of_Silence_and_Secrecy
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.03_-_A_Realistic_Adwaita
3.10_-_The_New_Birth
31.10_-_East_and_West
3.2.02_-_The_Veda_and_the_Upanishads
3.2.03_-_Jainism_and_Buddhism
3.2.04_-_Sankhya_and_Yoga
3.2.04_-_The_Conservative_Mind_and_Eastern_Progress
3.2.05_-_Our_Ideal
3.2.06_-_The_Adwaita_of_Shankaracharya
32.07_-_The_God_of_the_Scientist
3.2.10_-_Christianity_and_Theosophy
3.21_-_Of_Black_Magic
33.13_-_My_Professors
3.4.03_-_Materialism
3.4.2_-_Guru_Yoga
3.5.02_-_Thoughts_and_Glimpses
3.6.01_-_Heraclitus
37.02_-_The_Story_of_Jabala-Satyakama
3.7.1.01_-_Rebirth
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.08_-_Karma
3.7.1.09_-_Karma_and_Freedom
3.7.1.10_-_Karma,_Will_and_Consequence
3.7.1.11_-_Rebirth_and_Karma
3.7.1.12_-_Karma_and_Justice
38.01_-_Asceticism_and_Renunciation
38.07_-_A_Poem
3.8.1.05_-_Occult_Knowledge_and_the_Hindu_Scriptures
3.8.1.06_-_The_Universal_Consciousness
3_-_Commentaries_and_Annotated_Translations
4.05_-_The_Instruments_of_the_Spirit
4.06_-_Purification-the_Lower_Mentality
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.13_-_The_Action_of_Equality
4.14_-_The_Power_of_the_Instruments
4.1_-_Jnana
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.23_-_The_supramental_Instruments_--_Thought-process
4.25_-_Towards_the_supramental_Time_Vision
4.3.2_-_Attacks_by_the_Hostile_Forces
4.3_-_Bhakti
4.43_-_Chapter_Three
4.4.4.04_-_The_Descent_of_Silence
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5.01_-_The_Dakini,_Salgye_Du_Dalma
6.0_-_Conscious,_Unconscious,_and_Individuation
6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE
9.99_-_Glossary
APPENDIX_I_-_Curriculum_of_A._A.
authors_(code)
Big_Mind_(non-dual)
Big_Mind_(ten_perfections)
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Imaginary_Beings_(text)
CASE_5_-_KYOGENS_MAN_HANGING_IN_THE_TREE
Conversations_with_Sri_Aurobindo
Diamond_Sutra_1
DS2
DS3
DS4
Liber
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
Phaedo
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r1912_07_22
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r1912_12_03b
r1912_12_16
r1912_12_31
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r1913_01_16
r1913_01_28
r1913_09_05a
r1913_09_05b
r1913_09_07
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r1917_01_31
r1917_02_01
r1917_03_06
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r1917_03_10
r1917_03_14
r1917_03_16
r1917_03_20
r1917_08_23
r1917_08_28
r1918_03_05
r1918_03_07
r1918_04_20
r1918_05_19
r1919_07_14
r1919_08_01
r1920_06_19
Sayings_of_Sri_Ramakrishna_(text)
Talks_051-075
Talks_100-125
Talks_125-150
Talks_176-200
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Five,_Ranks_of_The_Apparent_and_the_Real
The_Garden_of_Forking_Paths_1
The_Garden_of_Forking_Paths_2
The_Logomachy_of_Zos
The_Poems_of_Cold_Mountain
The_Riddle_of_this_World
Timaeus
Verses_of_Vemana

PRIMARY CLASS

intellect
Mental
reading_list
Sanskrit
subject
SIMILAR TITLES
Buddhi
Buddhism
Buddhism (books)
buddhist
Buddhist Classics
Guided Buddhist Meditations Essential Practices on the Stages of the Path
higher buddhi
Intelligent Life Buddhist Psychology of Self-Transformation
Introduction Zen Buddhism
Manual of Zen Buddhism
Mysticism Christian and Buddhist
Opening the Hand of Thought Foundations of Zen Buddhist Practice
Straight From The Heart Buddhist Pith Instructions
The Buddhist Revival in China
The Essentials of Buddhist Meditation
The Foundation of Buddhist Practice (The Library of Wisdom and Compassion Book 2)
The Hundred Verses of Advice Tibetan Buddhist Teachings on What Matters Most
The Path Of Serenity And Insight An Explanation Of Buddhist Jhanas
The Training of the Zen Buddhist Monk
The World of Tibetan Buddhism An Overview of Its Philosophy and Practice
Tibetan Buddhism
Tibetan Buddhist canon
Turning Confusion into Clarity A Guide to the Foundation Practices of Tibetan Buddhism
Zen Buddhism - The Essential Books

DEFINITIONS


TERMS STARTING WITH

Buddhi: A Sanskrit word meaning Universal Mind.

Buddhi (.Discrimination) ::: Buddhi is a construction of conscious being which quite exceeds its beginnings in the basic chitta; it is the intelligence with its power of knowledge and will. Buddhi takes up and deals with all the rest of the action of the mind and life and body. It is in its nature thought-power and will-power of the Spirit turned into the lower form of a mental activity. We may distinguish three successive gradations of the action of this intelligence. There is first an inferior perceptive understanding which simply takes up, records, understands and responds to the communications of the sense-mind, memory, heart and sensational mentality. It creates by their means an elementary thinking mind which does not go beyond their data, but subjects itself to their mould and rings out their repetitions, runs round and round in the habitual circle of thought and will suggested by them or follows, with an obedient subservience of the reason to the suggestions of life, any fresh determinations which may be offered to its perception and conception. Beyond this elementary understanding, which we all use to an enormous extent, there is a power of arranging or selecting reason and will-force of the intelligence which has for its action and aim an attempt to arrive at a plausible, sufficient, settled ordering of knowledge and will for the use of an intellectual conception of life. In spite of its more purely intellectual character this secondary or intermediate reason is really pragmatic in its intention. It creates a certain kind of intellectual structure, frame, rule into which it tries to cast the inner and outer life so as to use it with a certain mastery and government for the purposes of some kind of rational will. It is this reason which gives to our normal intellectual being our set aesthetic and ethical standards, our structures of opinion and our established norms of idea and purpose. It is highly developed and takes the primacy in all men of an at all developed understanding. But beyond it there is a reason, a highest action of the buddhi which concerns itself disinterestedly with a pursuit of pure truth and right knowledge; it seeks to discover the real Truth behind life and things and our apparent selves and to subject its will to the law of Truth. Few, if any of us, can use this highest reason with any purity, but the attempt to do it is the topmost capacity of the inner instrument, the antahkarana.
   Ref: CWSA Vol. 23-24, Page: 651-52


Buddhi: Intellect; understanding; reason.

Buddhi is a construction of conscious being which quite exceeds its beginnings in the basic chitta; it is the intelligence with its power of knowledge and will. Buddhi takes up and deals with all the rest of the action of the mind and life and body. It is in its nature thought-power and will-power of the Spirit turned into the lower form of a mental activity. We may distinguish three successive gradations of the action of this intelligence. There is first an inferior perceptive understanding which simply takes up, records, understands and responds to the communications of the sense-mind, memory, heart and sensational mentality. It creates by their means an elementary thinking mind which does not go beyond their data, but subjects itself to their mould and rings out their repetitions, runs round and round in the habitual circle of thought and will suggested by them or follows, with an obedient subservience of the reason to the suggestions of life, any fresh determinations which may be offered to its perception and conception. Beyond this elementary understanding, which we all use to an enormous extent, there is a power of arranging or selecting reason and will-force of the intelligence which has for its action and aim an attempt to arrive at a plausible, sufficient, settled ordering of knowledge and will for the use of an intellectual conception of life. In spite of its more purely intellectual character this secondary or intermediate reason is really pragmatic in its intention It creates a certain kind of intellectual structure, frame, rule into which it tries to cast the inner and outer life so as to use it with a certain mastery and government for the purposes of some kind of rational will. It is this reason which gives to our normal intellectual being our set aesthetic and ethical standards, our structures of opinion and our established norms of idea and purpose. It is highly developed and takes the primacy in all men of an at all developed understanding. But beyond it there is a reason, a highest action of the buddhi which concerns itself disinterestedly with a pursuit of pure truth and right knowledge; it seeks to discover the real Truth behind life and things and our apparent selves and to subject its will to the law of Truth. Few, if any of us, can use this highest reason with any purity, but the attempt to do it is the topmost capacity of the inner instrument, the antahkarana.
   Ref: CWSA Vol. 23-24, Page: 651-52


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

Buddhindriyas (Sanskrit) Bhuddhīndriya-s In Hindu philosophy, one of the three main divisions of the human being according to the indriyas (instruments, organs); used in theosophy as “organs or means of spiritual consciousness, apperception, sense and action” (FSO 275). See also INDRIYA

Buddhi-sakti: Intellectual power.

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.

Buddhism ::: A dharmic religion and philosophy based on the teachings of the Buddha, Siddhārtha Gautama. The basic teachings of Buddhism have to do with the nature of suffering or dissatisfaction (dukkha) and its avoidance through ethical principles (the Eightfold Path). Buddhism originated in India, and is today largely followed in East Asia, including China, Japan, Korea, Tibet, and Thailand. Buddhism is divided into different sects and movements, of which the largest are the Mahayana, Theravada, and Vajrayana.

Buddhism ::: A philosophy and religion that encompasses a variety of traditions and practices but which has at its core the principles taught by the Buddha that lead to clarifying the nature of the self, liberating the idea of self from suffering, and reaching full enlightenment.

Buddhism. New Hyde Park, N.Y.: University Books,

Buddhism. See BUDDHADHARMA; BUDDHAVACANA; DHARMAVINAYA; sASANA.

Buddhism

Buddhism: The multifarious forms, philosophic, religious, ethical and sociological, which the teachings of Gautama Buddha have produced, and which form the religion of hundreds of millions in China, Japan, etc. They center around the main doctrine of the arya satyani, the four noble truths (q.v.), the last of which enables one in eight stages to reach nirvana (q.v.): Right views, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration.

Buddhism ::: The teachings of Gautama the Buddha. Buddhism today is divided into two branches, the Northern andthe Southern. The Southern still retains the teachings of the "Buddha's brain," the "eye doctrine," that isto say his outer philosophy for the general world, sometimes inadequately called the doctrine of formsand ceremonies. The Northern still retains his "heart doctrine" -- that which is hid, the inner life, theheart-blood, of the religion: the doctrine of the inner heart of the teaching.The religious philosophy of the Buddha-Sakyamuni is incomparably nearer to the ancient wisdom, theesoteric philosophy of the archaic ages, than is Christianity. Its main fault today is that teachers later thanthe Buddha himself carried its doctrines too far along merely formal or exoteric lines; yet, with all that, tothis day it remains the purest and holiest of the exoteric religions on earth, and its teachings evenexoterically are true -- once they are properly understood. They need but the esoteric key in interpretationof them. As a matter of fact, the same may be said of all the great ancient world religions. Christianity,Brahmanism, Taoism, and others all have the same esoteric wisdom behind the outward veil of theexoteric formal faith.

Buddhism was introduced into Tibet in the latter half of the 8th century, but was colored by a Tantric element and Bon, the pre-Buddhist Tibetan religion, both of which were quite foreign to the teachings of Gautama Buddha. The state of the priesthood was then so low, and the religion so degraded, that the reforms instituted by Tsong-kha-pa were generally welcomed. A far stricter code of morals was laid down for the priests who were forbidden to marry or to drink wine; and to distinguish the Kah-dum-pas (those bound by ordinances), the wearing of yellow robes and hoods was inaugurated in contradistinction to the red robes and the black robes of the degenerate sects; hence following Chinese usage, the Gelukpas are commonly called the Yellow Caps, Yellow Hats, or Yellow Hoods.

Buddhist Councils. See SAMGĪTI and listings under COUNCIL, FIRST, etc.

Buddhist Councils

Buddhist Hybrid Sanskrit. A term coined by the Sanskritist FRANKLIN EDGERTON, who compiled the definitive grammar and dictionary of the language, to refer to the peculiar Buddhist argot of Sanskrit that is used both in many Indic MAHAYANA scriptures, as well as in the MAHAVASTU, a biography of the Buddha composed within the LOKOTTARAVADA subgroup of the MAHASAMGHIKA school. Edgerton portrays Buddhist Hybrid Sanskrit texts as the products of a gradual Sanskritization of texts that had originally been composed in various Middle Indic dialects (PRAKRIT). Buddhist Hybrid Sanskrit (BHS) texts were not wholesale renderings of vernacular materials intended to better display Sanskrit vocabulary, grammar, and syntax, but rather were ongoing, and often incomplete, reworkings of Buddhist materials, which reflected the continued prestige of Sanskrit within the Indic scholarly community. This argot of Sanskrit is sometimes called the "GATHA dialect," because its peculiarities are especially noticeable in MahAyAna verse forms. Edgerton describes three layers of Buddhist Hybrid Sanskrit based on the extent of their hybridization (and only loosely chronological). The first, and certainly earliest, class consists solely of the MahAvastu, the earliest extant BHS text, in which both the prose and verse portions of the scripture contain many hybridized forms. In the second class, verses remain hybridized, but the prose sections are predominantly standard Sanskrit and are recognizable as BHS only in their vocabulary. This second class includes many of the most important MahAyAna scriptures, including the GAndAVYuHA, LALITAVISTARA, SADDHARMAPUndARĪKASuTRA, and SUKHAVATĪVYuHASuTRA. In the third class, both the verse and prose sections are predominantly standard Sanskrit, and only in their vocabulary would they be recognized as BHS. Texts in this category include the AstASAHASRIKAPRAJNAPARAMITA, BODHISATTVABHuMI, LAnKAVATARASuTRA, MuLASARVASTIVADA VINAYA, and VAJRACCHEDIKAPRAJNAPARAMITASuTRA.

Buddhist Hybrid Sanskrit

Buddhi-suddhi: Purity of intellect.

Buddhi-taijasi (Sanskrit) Buddhi-taijasī In relation to the human principles, used to express the state of manas when it is bathed in the radiance of buddhi, the spiritual soul; yet its more exact significance is the radiance of buddhi itself: buddhi when actively radiating its own buddhic svabhava or characteristic. When manas becomes irradiated with buddhi-taijasi, then the human manasic faculty, the intellect, becomes suffused and infilled with spiritual discrimination and vision. It is the human soul “illuminated by the radiance of the divine soul. Therefore, Manas-taijasi may be described as radiant mind; the human reason lit by the light of the spirit; and Buddhi-Manas is the revelation of the divine plus human intellect and self-consciousness” (Key 159n). See also TAIJASA

Buddhi-Taijasi: Sanskrit for radiant soul or mind. In occultism, it means the human soul or mind illuminated by the radiance of the Divine Spirit.

Buddhi-tattva: Principle of intelligence.

Buddhi uses manas as its garment, and in the former are likewise stored the fruitages of the many incarnations on earth; hence buddhi is often called both the seed and flower of manas. Buddhi is truly the center of spiritual consciousness and therefore its qualities are enduring. The purer and higher part of manas must awaken, by rising to it, this essential energy that inherently resides in buddhi so that the latter may become active in a person’s life. Buddha and Christ are examples of sages who had become human imbodiments of the usually latent qualities of buddhi. Buddhi becomes more or less conscious on this plane by the flowerings it draws from manas after every incarnation of the ego. “Buddhi would remain only an impersonal spirit without this element which it borrows from the human soul, which conditions and makes of it, in this illusive Universe, as it were something separate from the universal soul for the whole period of the cycle of incarnation” (Key 159-60).

Buddhi-vyapara: Functioning of the intellect.

buddhibheda ::: a division in the understanding. [see the following]

buddhibhedam janayet ::: should create a division in the understanding. [cf. na buddhibhedam etc.]

buddhicaturya ::: acuteness of intelligence, an element of Mahabuddhicaturya sarasvati bhava. buddhigr buddhigrahyam ahyam atindriyam

buddhigrahyam atindriyam ::: beyond perception by the sense but seizable by the perceptions of the reason. [Gita 6.21]

buddhi ::: intelligence; the thinking mind, the highest normal faculty of the antah.karan.a, also called the manasa buddhi or mental reason, whose three forms are the habitual mind, pragmatic reason and truth-seeking reason. The buddhi as "the discerning intelligence and the enlightened will" is "in its nature thought-power and will-power of the Spirit turned into the lower form of a mental activity" and thus "an intermediary between a much higher Truth-mind not now in our active possession, which is the direct instrument of Spirit, and the physical life of the human mind evolved in body"; its powers of perception, imagination, reasoning and judgment correspond respectively to the higher faculties of revelation, inspiration, intuition and discrimination belonging to vijñana, which may act in the mind to create "a higher form of the buddhi that can be called the intuitive mind" or vijñanabuddhi. In compound expressions, the word buddhi sometimes refers to a particular mentality or state of consciousness and may be translated "sense of", as in dasyabuddhi, "sense of surrender".

buddhi ::: intelligence-will; understanding; intellect; reason; thinking mind; the discriminating principle, at once intelligence and will.

buddhikosa ::: [the kosa of the buddhi; intellectual sheath].

buddhi ::: reason, discernment, the power of forming and retaining conceptions; perception, comprehension, understanding, thought, opinion, reflection. (in some texts as Buddh)

buddhir lipyate ::: the understanding receives a stain. [cf. Gita 18.17]

buddhisakti (buddhishakti) ::: the power, capacity and right state of buddhisakti activity of the thinking mind, one of the four kinds of sakti forming the second member of the sakti catus.t.aya. 40

buddhisaktih. (vishuddhata, prakasha, vichitrabodha, jnanadharanasamarthyam iti buddhishaktih) ::: purity, clarity, variety of understanding, capacity to hold all knowledge: these constitute the power of the thinking mind.

buddhisakti ::: [the full power (and perfection) of the buddhi]. ::: buddhisaktih [nominative]

BUDDHI (Skt, T.B.) World 46 and its consciousness, the 46-envelope of the second self.

buddhi

buddhism ::: n. --> The religion based upon the doctrine originally taught by the Hindoo sage Gautama Siddartha, surnamed Buddha, "the awakened or enlightened," in the sixth century b. c., and adopted as a religion by the greater part of the inhabitants of Central and Eastern Asia and the Indian Islands. Buddha&

buddhistic ::: a. --> Same as Buddhist, a.

buddhist ::: n. --> One who accepts the teachings of Buddhism. ::: a. --> Of or pertaining to Buddha, Buddhism, or the Buddhists.

buddhi. (T. blo; C. siwei; J. shiyui; K. sayu 思惟). In Sanskrit and PAli, "intelligence," "comprehension," or "discernment"; referring specifically to the ability to fashion and retain concepts and ideas (related etymologically to the words buddha and BODHI, from the root √budh "to wake up"). In Buddhist usage, buddhi sometimes denotes a more elevated faculty of mind that surpasses the rational and discursive in its ability to discern truth. Buddhi is thus a kind of intuitive intelligence, comprehension, or insight, which can serve to catalyze wisdom (PRAJNA) and virtuous (KUsALA) actions. According to some strands of MAHAYANA philosophy, this discernment is an inherent and fundamental characteristic of the mind, which is essentially free of all mistaken discriminations and devoid of distinction or change. In such contexts, buddhi is often associated with the original nature of the mind. See RIG PA.

buddhi. ::: the intellect or higher mind; one of the four aspects of the internal organ; reason; understanding; the intuitive mind; the seat of wisdom; the discriminating faculty

buddhi-yoga ::: a method of yoga, "the Yoga of the self-liberating intelligent will".

buddhi-yogam upasritya ::: having resorted to the yoga of the will and intelligence [buddhiyoga]. [Gita 18.57]

buddhi yoga. ::: the yoga of intelligence spoken of in the Bhagavad Gita which later came to be called jnana yoga, the yoga of knowledge

buddhiyoga ::: the yoga of the intelligent will.


TERMS ANYWHERE

2. This view has affinities with, and has occasionally developed into, the notion of a World Mind or Absolute Mind as posited in Vedantic and Buddhist idealism, patristic and scholastic Christian theism, objective idealism, and absolute idealism. See Idealism, The Absolute. -- W.L.

Abhayagiri (Sanskrit) Abhayagiri [from a not + bhaya fear + giri mountain, hill] Mount Fearless; a mountain in Sri Lanka. According to Fa-hien, the Chinese traveler, in 400 AD. Abhayagiri had an ancient Buddhist vihara (monastery) of some 5,000 priests and ascetics, whose studies comprised both the Mahayana and Hinayana systems, as well as Triyana (three paths), “the three successive degrees of Yoga. . . . Tradition says that owing to bigoted intolerance and persecution, they left Ceylon and passed beyond the Himalayas, where they have remained ever since” (TG 2-3).

abheda buddhi. ::: concept-free; free from ideas of difference

Abhidhamma (Pali) Abhidhamma [from abhi towards, with intensified meaning + dhamma law, religion, duty from the verbal root dhr to hold fast, preserve, sustain] The supreme dhamma or law as expounded in the third and last portion of the Pali Tipitaka (Sanskrit Tripitaka) or “three baskets” of the canonical books of the Southern School of Buddhism. The Abhidhamma-pitaka, which deals with profound metaphysical themes, is believed to be the source from which the Mahayana and Hinayana got their fundamental doctrines.

Abhidina (Sanskrit) Abhiḍīna [from abhi towards + ḍīna flight from the verbal root ḍī to fly] One of the siddhis (occult powers) of a buddha; similar to khechara (skywalker, one who has the power of projecting his mayavi-rupa whither he will in the lower ranges of the cosmos), but on a more sublime scale. It is the power to transcend the limitations of the lower quaternary of the cosmos and to “fly” or ascend self-consciously into the spiritual planes of the universe and function there in full self-possession, with complete control of circumstances and time. One of the most mystical and least known teachings of esoteric Buddhism, it is closely connected with samma-sambodhi and nirvana.

Abhijna (Sanskrit) Abhijñā [from abhi towards + the verbal root jñā to know, have special knowledge of, mastery over; Pali abhiñña] Inner perception; in Buddhism the five or six transcendental powers, faculties, or superknowledges attained on reaching buddhahood. Gautama Buddha is said to have acquired the six abhijnas the night he attained enlightenment. Generally enumerated as: 1) divyachakshus (divine eye) instantaneous perception of whatever one wills to see; 2) divyasrotra (divine ear) instantaneous comprehension of all sounds on every plane; 3) riddhisakshatkriya, power of becoming visibly manifest at will, intuitive perception; 4) purvanivasajnana (power to know former existences) also called purvanivasanu-smritijnana (recollection of former existences); and 5) parachittajnana (knowledge of others’ thoughts) understanding of their minds and hearts.

Abhiseka: In Hinduism, the ceremonial bathing in sacred waters. In Buddhism, the tenth stage of perfection. The term is used also for the anointment of kings and high officials upon their ascension to power or as a recognition of some signal achievement.

Abidharma: The third part of the Buddhist Tripitaka (q.v.) containing lessons in metaphysics and occultism.

Absolute ::: A term which unfortunately is much abused and often misused even in theosophical writings. It is aconvenient word in Occidental philosophy by which is described the utterly unconditioned; but it is apractice which violates both the etymology of the word and even the usage of some keen and carefulthinkers as, for instance, Sir William Hamilton in his Discussions (3rd edition, p.13n), who apparentlyuses the word absolute in the exactly correct sense in which theosophists should use it as meaning"finished," "perfected," "completed." As Hamilton observes: "The Absolute is diametrically opposed to,is contradictory of, the Infinite." This last statement is correct, and in careful theosophical writings theword Absolute should be used in Hamilton's sense, as meaning that which is freed, unloosed, perfected,completed.Absolute is from the Latin absolutum, meaning "freed," "unloosed," and is, therefore, an exact Englishparallel of the Sanskrit philosophical term moksha or mukti, and more mystically of the Sanskrit term socommonly found in Buddhist writings especially, nirvana -- an extremely profound and mysticalthought.Hence, to speak of parabrahman as being the Absolute may be a convenient usage for Occidentals whounderstand neither the significance of the term parabrahman nor the etymology, origin, and proper usageof the English word Absolute -- "proper" outside of a common and familiar employment.In strict accuracy, therefore, the student should use the word Absolute only when he means what theHindu philosopher means when he speaks of moksha or mukti or of a mukta -- i.e., one who has obtainedmukti or freedom, one who has arrived at the acme or summit of all evolution possible in any onehierarchy, although as compared with hierarchies still more sublime, such jivanmukta is but a merebeginner. The Silent Watcher in theosophical philosophy is an outstanding example of one who can besaid to be absolute in the fully accurate meaning of the word. It is obvious that the Silent Watcher is notparabrahman. (See also Moksha, Relativity)

Absolute [from Latin ab away + solvere to loosen, dissolve] Freed, released, absolved; parallel to the Sanskrit moksha, mukti (set free, released), also to the Buddhist nirvana (blown out), all three terms signifying one who has obtained freedom from the cycle of material existence.

According to the Nyaya philosophy, all existing things possess 24 gunas or characteristic qualities: rupa (shape or form); rasa (savor); gandha (odor); sparsa (tangibility); sankhya (number); parimana (dimension); prithaktva (severalty); samyoga (conjunction); vibhaga (disjunction); paratva (remoteness); aparatva (proximity); gurutva (weight); dravatva (fluidity); sneha (viscidity); sabda (sound); buddhi or jnana (understanding or knowledge); sukha (happiness); duhkha (pain); ichchha (desire); dvesha (aversion); prayatna (effort); dharma (merit or virtue); adharma (demerit); and samskara (the self-reproductive quality).

Adbhuta-dharma (Sanskrit) Adbhuta-dharma [from adbhuta wonderful, marvelous + dharma law, truth, religion] One of the nine angas (divisions of Buddhist texts) that treats of marvels and wonders.

Adi-buddha (Sanskrit) Ādi-buddha [from ādi first, original + the verbal root budh to awaken, perceive, know] First or primeval buddha; the supreme being above all other buddhas and bodhisattvas in the later Mahayana Buddhism of Tibet, Nepal, Java, and Japan. In theosophical writings, the highest aspect or subentity of the supreme Wondrous Being of our universe, existing in the most exalted dharmakaya state.

Adi-buddhi (Sanskrit) Ādi-buddhi [from ādi first, original + buddhi from the verbal root budh to know, perceive, awaken] Original or primordial buddhi; the cosmic essence of divine intelligence imbodied in adi-buddha, the divine-spiritual head of the cosmic hierarchy of compassion, “the spiritual, omniscient and omnipotent root of divine intelligence” (SD 1:572). Adi-buddhi or dharmakaya is “the mystic, universally diffused essence . . . the all-pervading supreme and absolute intelligence with its periodically manifesting Divinity — ‘Avalokiteshvara’ . . . the aggregate intelligence of the universal intelligences including that of the Dhyan Chohans even of the highest order” (ML 90).

Adinidana (Sanskrit) Ādinidāna [from ādi first + nidāna binding from ni down + dāna band, rope from the verbal root da to bind on, fasten] A binding, halter, fetter; the first and supreme causality or originating link in the succeeding chain of nidanas, called in Buddhist writings the twelve causes of manifested existence; otherwise a chain or concatenation of cause and effect throughout the range of manifested being.

Adinidana-svabhavat (Sanskrit) Ādinidāna-svabhavat [from ādi first, primordial + nidāna causation + svabhavat self-being, self-becoming from sva self + the verbal root bhū to be, become] Primordial causation of self-becoming; as in Buddhist thought nidana also signifies primal essence or substance and svabhavat is equated with the Father-Mother of manifestation, the term could be translated “primordial causality-essence Father-Mother.” It is the highest portion of the manifesting or Third Logos of our galaxy; and because the Third Logos of every solar system is a reflection of the galactic Third Logos, the adinidana-svabhavat of any solar system is in its reaches the adinidana-svabhavat of the galaxy.

Adi (Sanskrit) Ādi First, beginning; used in compound words to signify original, prime, e.g., adi-buddhi, adi-sanat.

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).

Agnishvatta(s) ::: (Sanskrit) ::: A compound of two words: agni, "fire"; shvatta, "tasted" or "sweetened," from svad, verb-rootmeaning "to taste" or "to sweeten." Therefore, literally one who has been delighted or sweetened by fire.A class of pitris: our solar ancestors as contrasted with the barhishads, our lunar ancestors.The kumaras, agnishvattas, and manasaputras are three groups or aspects of the same beings: thekumaras represent the aspect of original spiritual purity untouched by gross elements of matter. Theagnishvattas represent the aspect of their connection with the sun or solar spiritual fire. Having tasted orbeen "sweetened" by the spiritual fire -- the fire of intellectuality and spirituality -- they have beenpurified thereby. The manasaputras represent the aspect of intellectuality -- the functions of higherintellect.The agnishvattas and manasaputras are two names for the same class or host of beings, and set forth orsignify or represent two different aspects or activities of this one class of beings. Thus, for instance, aman may be said to be a kumara in his spiritual parts, an agnishvatta in his buddhic-manasic parts, and amanasaputra in his purely manasic aspect. Other beings could be called kumaras in their highest aspects,as for instance the beasts, but they are not imbodied agnishvattas or manasaputras.The agnishvattas are the solar spiritual-intellectual parts of us, and therefore are our inner teachers. Inpreceding manvantaras, they had completed their evolution in the realms of physical matter, and whenthe evolution of lower beings had brought these latter to the proper state, the agnishvattas came to therescue of these who had only the physical "creative fire," thus inspiring and enlightening these lowerlunar pitris with spiritual and intellectual energies or "fires."When this earth's planetary chain shall have reached the end of its seventh round, we, as then havingcompleted the evolutionary course for this planetary chain, will leave this planetary chain asdhyan-chohans, agnishvattas; but the others now trailing along behind us -- the present beasts -- will bethe lunar pitris of the next planetary chain to come.While it is correct to say that these three names appertain to the same class of beings, nevertheless eachname has its own significance in the occult teaching, which is why the three names are used with threedistinct meanings. Imagine an unconscious god-spark beginning its evolution in any one solar ormaha-manvantara. We may call it a kumara, a being of original spiritual purity, but with a destinythrough karmic evolution connected with the realms of matter.At the other end of the line, at the consummation of the evolution in this maha-manvantara, when theevolving entity has become a fully self-conscious god or divinity, its proper appellation then isagnishvatta, for it has been "sweetened" or purified by means of the working through it of the spiritualfires inherent in itself.Now then, when such an agnishvatta assumes the role of a bringer of mind or of intellectual light to alunar pitri which it overshadows and in which a ray from it incarnates, it then, although in its own realman agnishvatta, functions as a manasaputra or child of mind or mahat. A brief analysis of the compoundelements of these three names may be useful.Kumara is from ku meaning "with difficulty" and mara meaning "mortal." The significance of the wordtherefore can be paraphrased as "mortal with difficulty," and the meaning usually given to it by Sanskritscholars as "easily dying" is wholly exoteric and amusing, and doubtless arose from the fact that kumarais a word frequently used for child or boy, everybody knowing that young children "die easily." The ideatherefore is that purely spiritual beings, although ultimately destined by evolution to pass through therealms of matter, become mortal, i.e., material, only with difficulty.Agnishvatta has the meaning stated above, "delighted" or "pleased" or "sweetened," i.e., "purified" byfire -- which we may render in two ways: either as the fire of suffering and pain in material existenceproducing great fiber and strength of character, i.e., spirituality; or, perhaps still better from thestandpoint of occultism, as signifying an entity or entities who have become one in essence throughevolution with the aethery fire of spirit.Manasaputra is a compound of two words: manasa, "mental" or "intellectual," from the word manas,"mind," and putra, "son" or "child," therefore a child of the cosmic mind -- a "mind-born son" as H. P.Blavatsky phrases it. (See also Pitris, Lunar Pitris)

Agnoia or Anoia (Greek) [cf Sanskrit jna; Latin gnosco, nosco; English know, etc.] Mindlessness, folly; the opposite of nous. In Plato the soul (psyche) attaches itself either to nous or to anoia, which is analogous to the theosophical teaching regarding buddhi-manas and kama-manas.

aham-buddhi ::: ego-idea.

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).

Ahimsa (Sanskrit) Ahiṃsā [from a not + the verbal root hiṃs to injure, kill, destroy] Harmlessness; one of the cardinal virtues. The sanctity of life is imbodied in the teachings of the Buddhists and Jains, as well as of many Hindu schools. Asoka, the first Buddhist emperor, particularly espoused ahimsa as part of the practice of dharma. According to Manu (4:148), one may acquire the faculty of “remembering former births” by the observance of ahimsa.

Ahimsa: (Skr.) Non-injury, an ethical principle applicable to all living beings and subscribed to by most Hindus. In practice it would mean, e.g., abstaining from animal food, relinquishing war, rejecting all thought of taking life, regarding all living beings akin. It has led to such varied phenomena as the Buddhist's sweeping the path before him or straining the water, the almost reverential attitude toward the cow, and Gandhi's non-violent resistence campaign. -- K.F.L.

ah. ::: literally "intellectual men", powers of the buddhi.

  “a human being, has reached the state where his ego becomes conscious, fully so, of its inner divinity, becomes clothed with the buddhic ray; where, so to say, the personal man has put on the garments of inner immortality in actuality, on this earth, here and now — that man is a Bodhisattva. His higher principles have nearly reached Nirvana. When they do so finally, such a man is a Buddha, a human Buddha, a Manushya-Buddha. Obviously, if such a Bodhisattva were to reincarnate, in the next incarnation or in a very few future incarnations thereafter, he would be a Manushya-Buddha. A Buddha, in the esoteric teaching, is one whose higher principles can learn nothing more. They have reached Nirvana and remain there; but the spiritually awakened personal man, the Bodhisattva, the person made semi-divine to use popular language, instead of choosing his reward in the Nirvana of a less degree, remains on earth out of pity and compassion for inferior beings, and becomes what is called a Nirmanakaya . . . a Bodhisattva is the representative on earth of a Dhyani-Buddha or Celestial Buddha — in other words one who has become an incarnation or expression of his own Divine Monad” (OG 19).

Aisvarika (Sanskrit) Aiśvarika [from īśvara lord, prince, master from the verbal root īś to be valid, powerful, master of] Relating to a lord or king; the hierarch or supreme spirit of a hierarchy. One of the four philosophical schools or systems in Nepal (the others being Karmika, Yatnika, and Svabhavika). In this system, adi-buddha is individualized as the cosmic spirit of our hierarchy, attention being centered on this individualization to an extent unusual in Buddhism. While it is true that the highest individualized manifestation of adi-buddhi is adi-buddha, which is the isvara or supreme hierarch of our own cosmic hierarchy, nevertheless both adi-buddhi and adi-buddha are abstract principles of the galactic spaces.

Akasa-bhuta (Sanskrit) Ākāśa-bhūta [from ākāśa ether, space + bhūta element, existing, being from the verbal root bhū to be, become] The aether element, the Father-Mother element, third in the descending scale of seven cosmic bhutas which in the Upanishads are reckoned as five, and in Buddhist writings as four. Akasa-bhuta has its analog in the Third Logos, which because it is formative or creative is called Father-Mother. Not the ether, which is merely one of its lowest principles and only slightly more ethereal than physical matter.

Akasa-sakti (Sanskrit) Ākāśa-śākti [from ākāśa ether, space + śakti power, energy, from the verbal root śak to be strong, able] Used by Blavatsky for the soul or energy of prakriti: “The Tibetan esoteric Buddhist doctrine teaches that Prakriti is cosmic matter, out of which all visible forms are produced; and Akasa that same cosmic matter — but still more imponderable, its spirit, as it were, ‘Prakriti’ being the body or substance, and Akasa-Sakti its soul or energy” (BCW 3:405n). Each divinity is supposed to have his sakti (active energy), mythologically referred to as his consort or feminine counterpart. Thus akasa-sakti is used as the akasa-power in the all-various differentiations of prakriti.

Akasa (Sanskrit) Ākāśa [from ā + the verbal root kāś to be visible, appear, shine, be brilliant] The shining; ether, cosmic space, the fifth cosmic element. The subtle, supersensuous spiritual essence which pervades all space. It is not the ether of science, but the aether of the ancients, such as the Stoics, which is to ether what spirit is to matter. In the Brahmanical scriptures, akasa is used for what the Northern Buddhists call svabhavat, more mystically adi-buddhi (primeval buddhi); it is also mulaprakriti, cosmic spirit-substance, the reservoir of being and of beings. Genesis refers to it as the waters of the deep. It is universal substantial space, and mystically in its highest elements is alaya.

Akasa(Sanskrit) ::: The word means "brilliant," "shining," "luminous." The fifth kosmic element, the fifth essenceor "quintessence," called Aether by the ancient Stoics; but it is not the ether of science. The ether ofscience is merely one of its lower elements. In the Brahmanical scriptures akasa is used for what thenorthern Buddhists call svabhavat, more mystically Adi-buddhi -- "primeval buddhi''; it is alsomulaprakriti, the kosmical spirit-substance, the reservoir of Being and of beings. The Hebrew OldTestament refers to it as the kosmic "waters." It is universal substantial space; also mystically Alaya.(See also Mulaprakriti, Alaya)

Alaya-mahat (Sanskrit) Alaya-mahat [from alaya abode, dwelling + mahat cosmic mind] The universal mind, of which the personal or individual mind (buddhi-manas) is a temporary reflection. (BCW 12:313, 371)

Alaya(Sanskrit) ::: A compound word: a, "not"; laya, from the verb-root li, "to dissolve"; hence "theindissoluble." The universal soul; the basis or root or fountain of all beings and things -- the universe,gods, monads, atoms, etc. Mystically identical with akasa in the latter's highest elements, and withmulaprakriti in the latter's essence as "root-producer" or "root-nature." (See also Akasa, Buddhi,Mulaprakriti)[NOTE: The Secret Doctrine (1:49) mentions Alaya in the Yogachara system, most probably referring toalaya-vijnana, but adds that with the "Esoteric 'Buddhists' . . . 'Alaya' has a double and even a triplemeaning." -- PUBLISHER]

Alaya (Sanskrit) Alaya [from a not + laya dissolution from the verbal root lī to dissolve] Nondissolution; the indissoluble; used in Buddhism for the universal soul or higher portions of anima mundi, the source of all beings and things. Mystically identical with akasa in the latter’s highest elements and with mahabuddhi; also with mulaprakriti as root-producer or root-nature (OG 5).

Alchemy seeks the primal unity beyond diversity: a homogeneous substance from which the many elements were derived; a pure gold which could be obtained from baser metals by purging them of the dross with which the pure element was alloyed; an elixir of life which would cure all diseases. The transmutation of metals was their magnum opus; the agent to be employed was the philosopher’s stone. Though these processes are possible physically, the spiritual processes to which they correspond are incomparably more important. The base metals are the passions and delusions of the lower mind; and the pure gold is the wisdom of the manas in alliance with buddhi.

Also a great arhat Kshatriya (460?-534) who traveled to China, and was instrumental in disseminating Buddhist teachings there. His guru, Panyatara, is said to have given him the name Bodhidharma to mark his understanding (bodhi) of the Law (dharma) of the Buddha.

Also used for “the central hemispherical dome of solid earth, brick, or stone which forms the core of the Buddhist stupa”.

Amarakosa (Sanskrit) Amarakośa [from a not + mara dying from the verbal root mṛ to die + kośa treasury, sheath, dictionary] Also Amarakosha. Immortal treasury; a dictionary written by Amara or Amara-Simha, sage, scholar, and Buddhist, about whom not very much is definitely known. Orientalists place him anywhere between the 2nd and 6th centuries. They are unanimous, however, in rating the Amarakosa as equal in quality and importance for the Sanskrit language as is Panini’s grammar.

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).

Amitabha Buddha ::: [in Buddhist legend "the Buddha of measureless splendour"] who turned away when his spirit was on the threshold of nirvana and took the vow never to cross its while a single being remained in the sorrow and the Ignorance.

Amitabha (Sanskrit) Amitābha [from a not + the verbal root mā to measure + ābhā (ābha) splendor, light from ā-bhā to shine, irradiate] Unmeasured splendor; mystically, as boundless light or boundless space, one of the five dhyani-buddhas of Tibetan Buddhism, more often referred to as the five tathagathas or jinas (victorious ones). Originally these dhyani-buddhas represented cosmic spiritual attributes and influences emanating from adi-buddhi, but they have become mythologized as gods, ruling over the central realm as well as the four cardinal directions.

Amita-buddha (Sanskrit) Amita-buddha Chinese and Tibetan Buddhist name for universal, primeval wisdom or soul, equivalent to adi-buddha. Also the celestial name of Gautama Buddha. Tsong-kha-pa is considered a direct incarnation of Amita-buddha (BCW 14:425-8; SD 1:108&n).

an.abuddhi ::: beneficent Intelligence.

anabuddhi (vijnanabuddhi; vijnana-buddhi; vijnana buddhi) ::: the intuitive mind, intermediate between intellectual reason (manasa buddhi) and pure vijñana, a faculty consisting of vijñana "working in mind under the conditions and in the forms of mind", which "by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination can do the work of the reason with a higher power, a swifter action, a greater and spontaneous certitude". vij ñana-caksuh

Anagamin (Sanskrit) Anāgāmin [from a not + āgāmin from ā-gam to come, proceed toward] One who does not come; in Southern or Theravada Buddhism, a “never returner,” one who will not be reborn on earth again — “unless he so desires in order to help mankind” (VS 88). The third stage of the fourfold path that leads to nirvana, the path of arhatship. See also ARHAT

Anahata-sabda (Sanskrit) Anāhata-śabda [from an not + ā-han to beat, strike + śabda sound from the verbal root śabd to make noise, cry out, invoke] Unstruck circle of sound; the immaterial sound produced by no form of material substance; a mystical bell-like sound at times heard by the dying which slowly lessens in intensity until the moment of death. Also heard by the yogi or contemplative at certain stages of his meditation. The Theravada Buddhists speak of this inner signal as the voice of devas which resemble the “sound of a golden bell” (Digha-nikaya 1:152). The anahata-sabda is, in reality, a reflection of the inherent sound-characteristic of akasa (cf VS 18, 78).

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

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

anasa buddhi (manasabuddhi; manasa buddhi; manasbuddhi; manas-buddhi) ::: the mental reason, the reasoning intellect; the buddhi or thinking mind in its ordinary forms (distinguished from the vijñanabuddhi or intuitive mind), as a faculty of prajñana ("apprehending consciousness" or intelligence) separated from vijñana;"the mental intelligence and will" which "are only a focus of diffused and deflected rays and reflections" of "the sun of the divine Knowledge-Will burning in the heavens of the supreme conscious Being".

anasamarthyam (jnanasamarthyam; jnana samarthyam) ::: capacity for knowledge, "the power of the mind to receive and adapt itself to any kind of knowledge without feeling anywhere a limit or an incapacity", an element of buddhisakti. j ñani

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).

ana (vijnana; vijnanam; vijnan) ::: "the large embracing consciousness . . . which takes into itself all truth and idea and object of knowledge and sees them at once in their essence, totality and parts or aspects", the "comprehensive consciousness" which is one of the four functions of active consciousness (see ajñanam), a mode of awareness that is "the original, spontaneous, true and complete view" of existence and "of which mind has only a shadow in the highest operations of the comprehensive intellect"; the faculty or plane of consciousness above buddhi or intellect, also called ideality, gnosis or supermind (although these are distinguished in the last period of the Record of Yoga as explained under the individual terms), whose instruments of knowledge and power form the vijñana catus.t.aya; the vijñana catus.t.aya itself; the psychological principle or degree of consciousness that is the basis of maharloka, the "World of the Vastness" that links the worlds of the transcendent existence, consciousness and bliss of saccidananda to the lower triloka of mind, life and matter, being itself usually considered the lowest plane of the parardha or higher hemisphere of existence. Vijñana is "the knowledge of the One and the Many, by which the Many are seen in the terms of the One, in the infinite unifying Truth, Right, Vast [satyam r.taṁ br.hat] of the divine existence". vij ñana ana ananda

Anima Mundi (Latin) World-soul, world-mother; the divine-spiritual-astral-physical source of emanations, the cosmic generative and animating principle of all beings, the creative Third Logos in its female aspect. In its highest and intermediate portions, it corresponds to the alaya of Northern Buddhism and hence to akasa. Identified variously with Isis, Sephira, Sophia, the Holy Ghost, mahat, mulaprakriti, etc., but used in a hazy and often materializing sense, so that it cannot be accurately regarded as a synonym for any one of these. “It is in a sense the ‘seven-skinned mother’ of the stanzas in the Secret Doctrine, the essence of seven planes of sentience, consciousness and differentiation, moral and physical. In its highest aspect it is Nirvana, in its lowest Astral Light. It was feminine with the Gnostics, the early Christians and the Nazarenes; bisexual with other sects, who considered it only in its four lower planes. Of igneous, ethereal nature in the objective world of form (and then ether), and divine and spiritual in its three higher planes. When it is said that every human soul was born by detaching itself form the Anima Mundi, it means, esoterically, that our higher Egos are of an essence identical with It, which is a radiation of the ever unknown Universal Absolute” (TG 22-3).

antah.karan.a (antahkarana; antahkaran) ::: the "inner instrument", regarded as comprising the buddhi or intelligence, manas or sensemind and citta or basic consciousness, ordinarily subject to the ahaṅkara or ego-sense and pervaded by the sūks.ma pran.a or subtle life-force.

Antimimon Pneumatos (Greek) Counterfeit or counterpart of the spirit; one of the inner human principles, according to the Pistis Sophia. It is not “our conscience, but our Buddhi; nor is it again the ‘counterfeit of Spirit’ but ‘modelled after,’ or a counterpart of the Spirit — which Buddhi is, as the vehicle of Atma . . .” (SD 2:605n).

Anuttara, Anuttaras (Sanskrit) Anuttara, Anuttarās [from an not + uttara comparative of ud up] Nonsuperior; unrivaled, unexcelled, chief, principal; secondarily inferior, base, low. Often used adjectivally in compounds: anuttara-bodhi (unexcelled intelligence or wisdom), anuttara-dharma (unexcelled law, truth, religion). In Buddhism anuttara-tantra, one of the four classes of tantric treatises, expounds the yogic procedures for the acquisition of the highest truth.

Apap or Apep (Egyptian) Āpep Apophis (Greek) The serpent of evil, generally denoting matter in its lower reaches of differentiation from spirit; the slayer of every soul too loosely linked to its immortal spirit. Typhon, having slain Osiris, incarnates in Apap and seeks to kill Horus (the personal ego), but is slain by Horus through the power of Horus’ father Osiris, the buddhic principle. It is also the serpent which is slain by the sun god Ra. The combat is another aspect of the myth of the battle between Horus and Set, these deities representing cosmic and physical light and cosmic and physical darkness respectively. “Apap is called ‘the devourer of the Souls,’ and truly, since Apap symbolizes the animal body, as matter left soulless and to itself. Osiris, being, like all the other Solar gods, a type of the Higher Ego (Christos), Horus (his son) is the lower Manas or the personal Ego. On many a monument one can see Horus, helped by a number of dog-headed gods armed with crosses and spears, killing Apap” (TG 26).

Apollonius of Tyana First-century neo-Pythagorean, known for his ascetic life, moral teachings, and occult powers. His biography is a Hermetic allegory, though based on facts. A theurgist and adept of high powers, he studied Phoenician sciences as well as Pythagorean philosophy. He traveled widely, journeying to Babylon and India where he associated with the Chaldeans, Magi, Brahmans, and Buddhists. His life was spent preaching noble ethics, prophesying, healing, and performing many well-attested phenomena or “miracles.” Before his death he opened an esoteric school at Ephesus. Blavatsky states that he was a nirmanakaya rather than an avatara.

Arahatta (Pali) Arahatta [from the verbal root arh to be worthy; or from ari enemy, foe + the verbal root han to slay] State of arhatship; in Buddhism the state or condition of an arahant, free from the asavas (intoxication of mind or sense); by extension of thought, final and complete emancipation, the state of nibbana (Sanskrit nirvana). See also ARHAT

Arhat (Sanskrit) Arhat [from the verbal root arh to be worthy, merit, be able] Worthy, deserving; also enemy slayer [from ari enemy + the verbal root han to slay, smite], an arhat being a slayer of the foe of craving, the entire range of passions and desires, mental, emotional, and physical. Buddhists in the Orient generally define arhat in this manner, while modern scholars derive the word from the verbal root arh. Both definitions are equally appropriate (Buddhist Catechism 93).

arhat ::: worthy; exalted; [in Buddhism]: one extremely exalted or one who has risen high above the world; the arya perfected.

Arupa (Sanskrit) Arūpa [from a not + rūpa form, body probably from the verbal root rūp to form, figure, represent] Formless, bodiless; in Buddhism, used in a number of compounds, such as arupa-dhatu (the formless element), arupa-loka (world of the formless), and arupa-tanha (desire for rebirth in the formless sphere). Arupa, however, does not mean there is no form of any kind, but that the forms in the spiritual worlds are nonmaterial, highly ethereal and spiritual in type.

Aryasangha (Sanskrit) Āryasaṃgha Founder of the first Yogacharya school, a direct disciple of Gautama Buddha; also a sage who lived in about the 5th or 6th century, who mixed Tantric worship with the Yogacharya system. The followers of the latter “claimed that he was the same Aryasangha, that had been a follower of Sakyamuni, and that he was 1,000 years old. Internal evidence alone is sufficient to show that the works written by him and translated about the year 600 of our era, works full of Tantra worship, ritualism, and tenets followed now considerably by the ‘red-cap’ sects in Sikhim, Bhutan, and Little Tibet, cannot be the same as the lofty system of the early Yogacharya school of pure Buddhism, which is neither northern or southern, but absolutely esoteric. Though none of the genuine Yogacharya books (the Narjol chodpa) have ever been made public or marketable, yet one finds in the Yogacharya Bhumi Shastra of the pseudo-Aryasangha a great deal from the older system, into the tenets of which he may have been initiated. It is, however, so mixed up with Sivaism and Tantrika magic and superstitions, that the work defeats its own end, notwithstanding its remarkable dialectical subtilty” (TG 323).

Aryasatya (Sanskrit) Āryasatya [from ārya holy, noble from the verbal root ṛ to move, arise, attain + satya true, real from the verbal root as to be] Noble truth; in the plural, the four great truths of Buddhism — chatvari aryasatyani (Pali, chattari ariyasachchani): 1) duhkha — life is suffering; 2) samudaya — origin, cause, craving, egoistic desire (tanha) is the cause of suffering; 3) nirodha — destruction, extinction of desire brings cessation of suffering; and 4) aryashtangamarga — the eightfold path leads to extinction of suffering. See also ARIYASACHCHA (for Pali equivalents)

Aryashtangamarga (Sanskrit) Āryāṣṭāṅgamārga [from ārya holy, noble + aṣṭa eight + aṅga limb, division + mārga path, way from the verbal root mṛg to seek, strive to attain, investigate] Holy eight-limbed way; in Buddhism the Noble Eightfold Path enunciated by Gautama Buddha as the fourth of the Four Noble Truths (chattari aryasatyani). Consistent practice of aryashtangamarga leads the disciple ultimately to perfect wisdom, love, and liberation from samsara (the round of repetitive births and deaths). The Eightfold Path is enumerated as: 1) samyagdrishti (right insight); 2) samyaksamkalpa (right resolve); 3) samyagvach (right speech); 4) samyakkarmantra (right action); 5) samyagajiva (right living); 6) samyagvyayama (right exertion); 7) samyaksmriti (right recollection); and 8) samyaksamadhi (right concentration). See also ARIYA ATTHANGIKA MAGGA (for Pali equivalents)

Asakrit Samadhi (Sanskrit) Asakṛtsamādhi [from a-sakṛt not once, repeatedly + samādhi meditation] In Buddhism, repeated spiritual and intellectual meditation of the highest kind.

asakta-buddhih sarvatra ::: [having] an understanding unattached everywhere. [Gita 18.49]

As a noun, originally one who had fully attained his spiritual ideals. In Buddhism arhat (Pali arahant) is the title generally given to those of Gautama Buddha’s disciples who had progressed the farthest during his lifetime and immediately thereafter; more specifically to those who had attained nirvana, emancipation from earthly fetters and the attainment of full enlightenment. Arhat is broadly equivalent to the Egyptian hierophant, the Chaldean magus, and Hindu rishi, as well as being generally applicable to ascetics. On occasion it is used for the loftiest beings in a hierarchy: “The Arhats of the ‘fire-mist’ of the 7th run are but one remove from the Root-base of their Hierarchy — the highest on Earth, and our Terrestrial chain” (SD 1:207).

Asava (Sanskrit, Pali) Āsava [from the verbal root su to distill, make a decoction] A distilling or a decoction; a Buddhist term, difficult to render in European languages, signifying the distillation or decoction which the mind makes or produces from the impact upon it of outside energies or substances, whether these latter be thoughts or suggestions automatically arising and acting from outside upon us, or such as impinge upon the human consciousness from another consciousness striving to affect the former. Thus it corresponds in some respects to the Christian idea of temptation. Asava signifies attachments rising in the mind from the impact upon it of outside influences, and the ideas born of outside influences which intoxicate the mind, born in the mind or flowing into it and preventing its being held upon higher lines. Freedom from the asavas constitutes the essential of arhatship, which involves self-mastery in all its phases. The four asavas are enumerated in Southern Buddhism as 1) sensuousness and sensuality (kama); 2) hunger for life (bhava); 3) dreamy speculation (dittha); and 4) nescience (avijja).

Asceticism: (Gr. askesis, exercise) The view -- now and then appearing in conjunction with religion, particularly the Christian and Buddhistic one, or the striving for personal perfection or salvation, for self and others -- that the body is an evil and a detriment to a moral, spiritual, and god-pleasing life. Hence the negative adjustments to natural functions, desires, and even needs, manifesting themselves in abnegation of pleasures, denial of enjoyments, non-gratification of the senses, stifling of physical cravings, as well as self-torture which is meant to allay or kill off physical and worldly longings by destroying their root, in preparation for a happier, perhaps desireless future, in a post mortem existence. -- K.F.L.

Ashta-vijnana (Sanskrit) Aṣṭa-vijñāna [from aṣṭa eight + vijñāna function of consciousness, discernment] Eight or eightfold faculties; used in mystical Mahayana Buddhist works to signify what in Hindu philosophy is called the jnanendriyas (organs of consciousness or of conscious existence in imbodied life). This group of inner faculties, functions, or powers of consciousness has direct reference to the skandhas of Brahmanical philosophy. While the skandhas range from the highest down to and including those of the astral-vital-physical vehicle, nevertheless when closely grouped together the ashta-vijnana may be considered as a unitary vehicle, the field of action of the spiritual ego; hence “One must see with his spiritual eye, hear with his Dharmakayic ear, feel with the sensations of his Ashta-vijnyana (spiritual ‘I’) before he can comprehend this doctrine fully . . .” (ML 200).

Asoka (Sanskrit) Aśoka The name of two celebrated kings of the Maurya dynasty of Magadha. According to the chronicles of Northern Buddhism there were two Asokas: King Chandragupta, named by Max Muller the Constantine of India, and his grandson King Asoka. King Chandragupta was called Piyadasi (beloved of us, benignant), Devanam-piya (beloved of the gods), and Kalasoka (the Asoka who has come in time). His grandson received the name of Dharmasoka (the asoka of the Good Law) because of his devotion to Buddhism, his zealous support of it and its spreading. The second Asoka had never followed the Brahmanical faith, but was a Buddhist born. It was his grandfather who had been converted to the new teaching, after which he had a number of edicts inscribed on pillars and rocks, a custom followed also by his grandson; but it was the second Asoka who was the more zealous supporter of Buddhism. He is said to have maintained in his palace from 60,000 to 70,000 monks and priests, and erected 84,000 topes or stupas throughout the world. The inscriptions of various edicts published by him display most noble ethical sentiments, especially the edict found at Allahabad on the so-called Asoka’s column in the Fort.

astikya-buddhi ::: the sceptical mentality.

asuradeva ::: the combination of asura and deva, making vijñana serve the buddhi, which evolves in the general asura type in the ninth manvantara of the sixth pratikalpa.

asura ::: (in the Veda) "the mighty Lord", an epithet of the supreme deva; a Titan (daitya); a kind of anti-divine being of the mentalised vital plane; the sixth of the ten types of consciousness (dasa-gavas) in the evolutionary scale: mind concentrated on the buddhi; (on page 1280) a being of a world of "might & glory".

asura raks.asa (asura rakshasa) ::: the combination of asura and raks.asa, seeking from the buddhi the satisfaction of heart and senses, which evolves in the general asura type in the (current) seventh manvantara of the sixth pratikalpa asuriṁ raks.asiñcaiva prakr.tim apannah. (asurim rakshasincaiva asurim

asyabuddhi ::: the sense of quaternary dasya; same as turiya dasyabuddhi..R

asya ::: (in January 1913) the highest of four degrees of dasya, also called supreme dasya or "the dasya of the supreme degree which obeys helplessly the direct impulse of the Master", corresponding to the third stage of tertiary dasya in the classification used from September 1913 onwards. quaternary d dasyabuddhi

asya-madhura (dasya-madhura; dasya madhura) ::: same as madhura dasya, the relation (bhava) of loving servitude of the jiva to the isvara. d dasyam asyaṁ buddhicaturyam buddhicaturyaṁ karmalipsa karmalipsa pritih

At death the essence of the human soul is united to the human ego, which in its turn at the second death is reunited with the upper duad (atma-buddhi); and the human ego thereupon enters into the state of consciousness called devachan. Having become at one with its spiritual parent, at least for the duration of devachan, the ego rests and digests its garnered store of wisdom, knowledge, and experience, and upon the completion of this period of devachanic recuperation it issues forth again when the karmic hour strikes, once more to become the human ego at its succeeding birth.

Atma-buddhi-manas (Sanskrit) Ātma-buddhi-manas [from ātman self + buddhi spiritual soul + manas mind] The reincarnating ego in conjunction with the monad. This trinity includes only the highest essence of manas — the higher manas. The combination of atma-buddhi-manas is sometimes mystically called the divine swallow or the uraeus of flame, when the speaker intends to convey the idea that spirit, the spiritual soul, and the intellect or higher manas are all united and therefore immortal and enduring for the cosmic manvantara. “The ‘Three-tongued flame’ that never dies is the immortal spiritual triad — the Atma-Buddhi and Manas — the fruition of the latter assimilated by the first two after every terrestrial life. The ‘four wicks’ that go out and are extinguished, are the four lower principles, including the body.

Atma-buddhi (Sanskrit) Ātma-buddhi [from ātman self + buddhi spiritual soul] The divine-spiritual part of a human being, the Pythagorean Monas or higher duad. Full mahatmas, who may be called vajra-sattvas, have merged their whole being in their compound sixth and seventh principles (atma-buddhi), through and with the buddhi-manas. Atma-buddhi is impersonal and a god per se, but when divorced from manas it can have no consciousness or perception of things beneath its own plane.

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 (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.

Attavada (Pali) Attavāda [from attā self (Sanskrit ātman) + vāda theory, disputation from the verbal root vad to speak] Atmavada (Sanskrit) The theory of a persistent soul. A study of Buddhist sutras or suttas shows that Gautama Buddha intended the term to convey the meaning of the heresy of separateness, the belief that one’s self or soul is different and apart from the one universal self, Brahman. Its importance in philosophy and mystical thought, and its genuine Buddhist significance, lies in the fact that Buddhism does not deny the existence of a soul, but strongly emphasizes the fact that no such soul is either a special creation or in its essence different from and other than the cosmic self. Hence the meaning of the heresy of separateness, because those who hold this view are under the constant false impression that in themselves they are different from, and other than, the universe in which they live, move, and have all their being.

Augoeides [from Greek auge bright light, radiance + eidos form, shape] Bulwer-Lytton in Zanoni adopted the term from Marcus Aurelius (who says that the sphere of the soul is augoeides), using it to denote the radiant spiritual-divine human soul-ego. In Isis Unveiled it denotes the spiritual monad, atma-buddhi, and is collated with the Persian ferouer or feruer, the Platonic nous, etc. In a high degree of initiation the initiant comes face to face with this radiant presence, the luminous radiation streaming from the divine ego at the heart of the monad. When the Augoeides touches with its rays the inferior monads in the human constitution and awakens them to activity, these then becomes the various lower egos or manifested children of the divine ego.

Aupapaduka(Sanskrit) ::: A compound term meaning "self-produced," "spontaneously generated." It is a term applied inBuddhism to a class of celestial beings called dhyani-buddhas; and because these dhyani-buddhas areconceived of as issuing forth from the bosom of Adi-buddhi or the kosmic mahat without intermediaryagency, are they mystically said to be, as H. P. Blavatsky puts it, "parentless" or "self-existing," i.e., bornwithout any parents or progenitors. They are therefore the originants or root from which the hierarchy ofbuddhas of various grades flows forth in mystical procession or emanation or evolution.There are variants of this word in Sanskrit literature, but they all have the same meaning. The termaupapaduka is actually a key word, opening a doctrine which is extremely difficult to set forth; but thedoctrine itself is inexpressibly sublime. Indeed, not only are there aupapaduka divinities of the solarsystem, but also of every organic entity, because the core of the core of any organic entity is such anaupapaduka divinity. It is, in fact, a very mystical way of stating the doctrine of the "inner god."[NOTE: Later research shows that anupapadaka, as found in Monier-Williams' Sanskrit-EnglishDictionary, is a misreading of aupapaduka. Cf. Franklin Edgerton, Buddhist Hybrid Sanskrit Grammarand Dictionary, Yale University Press, New Haven, 1953, 2:162. -- PUBLISHER]

Aupapaduka (Sanskrit) Aupapāduka Pali opapatika. Self-produced, spontaneously generated (research shows that anupapadaka, as found in Monier-Williams’ Sanskrit-English Dictionary, is a misreading of aupapaduka. Cf. Franklin Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary, Yale University Press, New Haven, 1953, 2:162). One who does not go or come (as others do): parentless, having no material parent. One who is self-born by reason of his own intrinsic energy, without parents or predecessors from which his existence or activities are derived, as is the usual case in line descent; applied therefore to certain self-evolving gods. In Buddhism, used with particular reference to the dhyani-buddhas, who issue forth from adi-buddha without intermediary agency.

Avaivartyas (Sanskrit) Avaivartya-s [from a not + vi-vṛt to turn around, revolve] Those who will never return; in Mahayana Buddhism those who have passed beyond a certain grade of evolution, freeing them from the need of returning to reimbodiments in lower spheres. The kumaras, strictly speaking, are avaivartya entities because although they inflamed and awoke our latent intellectual faculties on earth during this round, they themselves did not imbody, for they have no need of this, having passed beyond any lessons that they could themselves learn from earth-life. Hence they are those “who will never return” as imbodying egos.

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) ::: A compound word: avalokita, "perceived," "seen"; Isvara, "lord"; hence "the Lord who isperceived or cognized," i.e., the spiritual entity, whether in the kosmos or in the human being, whoseinfluence is perceived and felt; the higher self. This is a term commonly employed in Buddhism, andconcerning which a number of intricate and not easily understood teachings exist. The esoteric or occultinterpretation, however, sees in Avalokitesvara what Occidental philosophy calls the Third Logos, bothcelestial and human. In the solar system it is the Third Logos thereof; and in the human being it is thehigher self, a direct and active ray of the divine monad. Technically Avalokitesvara is thedhyani-bodhisattva of Amitabha-Buddha -- Amitabha-Buddha is the kosmic divine monad of which thedhyani-bodhisattva is the individualized spiritual ray, and of this latter again the manushya-buddha orhuman buddha is a ray or offspring.

Avara-saila-sangharama (Sanskrit) Avara-śaila-saṅghārāma [from avara western +śaila mountain + saṅghārāma monastery] A Buddhist school or monastery situated on the “western mountain,” in a place variously spelled Dhanakataka, Dhanyakataka, Dhanakstchaka, and Dhanakacheka, which according to Eitel was “built 600 BC, and deserted AD 600” (TG 44).

Avatamsaka Sutra (Sanskrit) Avataṃsaka Sutra The Flower Ornament Scripture or The Flower Adornment Scripture; a long and very profound Buddhist scripture, which Nagarjuna “brought back from the Realm of the Nagas” (adepts) (BCW 14:510). The basis for modern translations is the Chinese translation of Shikshananda (652-710). (BCW 14:285, 423; 6:100-1)

avichara buddhi. ::: lack of discerning enquiry

. aya buddhi (vishaya buddhi) ::: worldly reason, science; an attribute of Aniruddha.

Ayatana (Sanskrit) Āyatana [from ā towards + the verbal root yat to rest in or on, make effort in or on] A resting place, seat, or abode; an altar, place of the sacred fire; a sanctuary, inner or outer. In Buddhism, the six ayatanas (shadayatanas), enumerated as the five senses plus manas, are regarded as the inner seats or foci of the lower consciousness, functioning through the ordinary five sense organs plus the manasic organ in the body, the brain. They are therefore classed as one of the twelve nidanas (bonds, halters, links) composing the chain of causation or lower causes of existence.

Baddha (Sanskrit) Baddha [from the verbal root bandh to bind, tie] Bound, tied, fixed; in Hinduism “bound by the fetters of existence, or evil” (Kapila). ” ‘Baddha’ differs from ‘Mukta’ in being encased as it were within these 36 Tatwams, while the other is free” (Subba Row, Theosophist 3:43). As a noun, used by Jains and Buddhists for that which binds or fetters the ray of the imbodied spirit.

Bahyanumeya-vada: (Skr.) A Hinayana Buddhist theory (vada), otherwise known as Sautran-tika, based upon a realist epistemology. It assumes the reality and independence of mind and object, which atter is inferred (anumeya) as being outside (bahya) consciousness and apprehended only when the sensory apparatus functions and certain physical conditions are fulfilled. -- K.F.L.

Bahyapratyaksa-vada: (Skr.) A Hinayana Buddhist theory (vada) of realism, otherwise known as Vaibhasika. It holds that objects exist outside (bahya) the mind and consciousness, but that they must be directly (pratyaksa) and not inferentially (cf. Bahyanumeya-vada) known. -- K.F.L.

Bala (Sanskrit) Bala Power, strength, might, vigor (cf Latin valor); one of the six functions of action, similar to the ten karmendriya (karmic energies) of Buddhism. In yoga practice the five powers (panchabalani) to be acquired are: complete trust or faith, energy, memory, meditation, and wisdom.

bauddha ::: relating to the buddhi; intellectual. bauddha bauddh a nar narah

Buddhi: A Sanskrit word meaning Universal Mind.

Buddhi (.Discrimination) ::: Buddhi is a construction of conscious being which quite exceeds its beginnings in the basic chitta; it is the intelligence with its power of knowledge and will. Buddhi takes up and deals with all the rest of the action of the mind and life and body. It is in its nature thought-power and will-power of the Spirit turned into the lower form of a mental activity. We may distinguish three successive gradations of the action of this intelligence. There is first an inferior perceptive understanding which simply takes up, records, understands and responds to the communications of the sense-mind, memory, heart and sensational mentality. It creates by their means an elementary thinking mind which does not go beyond their data, but subjects itself to their mould and rings out their repetitions, runs round and round in the habitual circle of thought and will suggested by them or follows, with an obedient subservience of the reason to the suggestions of life, any fresh determinations which may be offered to its perception and conception. Beyond this elementary understanding, which we all use to an enormous extent, there is a power of arranging or selecting reason and will-force of the intelligence which has for its action and aim an attempt to arrive at a plausible, sufficient, settled ordering of knowledge and will for the use of an intellectual conception of life. In spite of its more purely intellectual character this secondary or intermediate reason is really pragmatic in its intention. It creates a certain kind of intellectual structure, frame, rule into which it tries to cast the inner and outer life so as to use it with a certain mastery and government for the purposes of some kind of rational will. It is this reason which gives to our normal intellectual being our set aesthetic and ethical standards, our structures of opinion and our established norms of idea and purpose. It is highly developed and takes the primacy in all men of an at all developed understanding. But beyond it there is a reason, a highest action of the buddhi which concerns itself disinterestedly with a pursuit of pure truth and right knowledge; it seeks to discover the real Truth behind life and things and our apparent selves and to subject its will to the law of Truth. Few, if any of us, can use this highest reason with any purity, but the attempt to do it is the topmost capacity of the inner instrument, the antahkarana.
   Ref: CWSA Vol. 23-24, Page: 651-52


Buddhi is a construction of conscious being which quite exceeds its beginnings in the basic chitta; it is the intelligence with its power of knowledge and will. Buddhi takes up and deals with all the rest of the action of the mind and life and body. It is in its nature thought-power and will-power of the Spirit turned into the lower form of a mental activity. We may distinguish three successive gradations of the action of this intelligence. There is first an inferior perceptive understanding which simply takes up, records, understands and responds to the communications of the sense-mind, memory, heart and sensational mentality. It creates by their means an elementary thinking mind which does not go beyond their data, but subjects itself to their mould and rings out their repetitions, runs round and round in the habitual circle of thought and will suggested by them or follows, with an obedient subservience of the reason to the suggestions of life, any fresh determinations which may be offered to its perception and conception. Beyond this elementary understanding, which we all use to an enormous extent, there is a power of arranging or selecting reason and will-force of the intelligence which has for its action and aim an attempt to arrive at a plausible, sufficient, settled ordering of knowledge and will for the use of an intellectual conception of life. In spite of its more purely intellectual character this secondary or intermediate reason is really pragmatic in its intention It creates a certain kind of intellectual structure, frame, rule into which it tries to cast the inner and outer life so as to use it with a certain mastery and government for the purposes of some kind of rational will. It is this reason which gives to our normal intellectual being our set aesthetic and ethical standards, our structures of opinion and our established norms of idea and purpose. It is highly developed and takes the primacy in all men of an at all developed understanding. But beyond it there is a reason, a highest action of the buddhi which concerns itself disinterestedly with a pursuit of pure truth and right knowledge; it seeks to discover the real Truth behind life and things and our apparent selves and to subject its will to the law of Truth. Few, if any of us, can use this highest reason with any purity, but the attempt to do it is the topmost capacity of the inner instrument, the antahkarana.
   Ref: CWSA Vol. 23-24, Page: 651-52


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 . . . means, properly speaking, the mental power of understanding” Essays on the Gita

Buddhi . . . means, properly speaking, the mental power of understanding” Essays on the Gita

Buddhindriyas (Sanskrit) Bhuddhīndriya-s In Hindu philosophy, one of the three main divisions of the human being according to the indriyas (instruments, organs); used in theosophy as “organs or means of spiritual consciousness, apperception, sense and action” (FSO 275). See also INDRIYA

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.

Buddhism: The multifarious forms, philosophic, religious, ethical and sociological, which the teachings of Gautama Buddha have produced, and which form the religion of hundreds of millions in China, Japan, etc. They center around the main doctrine of the arya satyani, the four noble truths (q.v.), the last of which enables one in eight stages to reach nirvana (q.v.): Right views, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration.

Buddhism ::: The teachings of Gautama the Buddha. Buddhism today is divided into two branches, the Northern andthe Southern. The Southern still retains the teachings of the "Buddha's brain," the "eye doctrine," that isto say his outer philosophy for the general world, sometimes inadequately called the doctrine of formsand ceremonies. The Northern still retains his "heart doctrine" -- that which is hid, the inner life, theheart-blood, of the religion: the doctrine of the inner heart of the teaching.The religious philosophy of the Buddha-Sakyamuni is incomparably nearer to the ancient wisdom, theesoteric philosophy of the archaic ages, than is Christianity. Its main fault today is that teachers later thanthe Buddha himself carried its doctrines too far along merely formal or exoteric lines; yet, with all that, tothis day it remains the purest and holiest of the exoteric religions on earth, and its teachings evenexoterically are true -- once they are properly understood. They need but the esoteric key in interpretationof them. As a matter of fact, the same may be said of all the great ancient world religions. Christianity,Brahmanism, Taoism, and others all have the same esoteric wisdom behind the outward veil of theexoteric formal faith.

Buddhism was introduced into Tibet in the latter half of the 8th century, but was colored by a Tantric element and Bon, the pre-Buddhist Tibetan religion, both of which were quite foreign to the teachings of Gautama Buddha. The state of the priesthood was then so low, and the religion so degraded, that the reforms instituted by Tsong-kha-pa were generally welcomed. A far stricter code of morals was laid down for the priests who were forbidden to marry or to drink wine; and to distinguish the Kah-dum-pas (those bound by ordinances), the wearing of yellow robes and hoods was inaugurated in contradistinction to the red robes and the black robes of the degenerate sects; hence following Chinese usage, the Gelukpas are commonly called the Yellow Caps, Yellow Hats, or Yellow Hoods.

Buddhi-taijasi (Sanskrit) Buddhi-taijasī In relation to the human principles, used to express the state of manas when it is bathed in the radiance of buddhi, the spiritual soul; yet its more exact significance is the radiance of buddhi itself: buddhi when actively radiating its own buddhic svabhava or characteristic. When manas becomes irradiated with buddhi-taijasi, then the human manasic faculty, the intellect, becomes suffused and infilled with spiritual discrimination and vision. It is the human soul “illuminated by the radiance of the divine soul. Therefore, Manas-taijasi may be described as radiant mind; the human reason lit by the light of the spirit; and Buddhi-Manas is the revelation of the divine plus human intellect and self-consciousness” (Key 159n). See also TAIJASA

Buddhi-Taijasi: Sanskrit for radiant soul or mind. In occultism, it means the human soul or mind illuminated by the radiance of the Divine Spirit.

Buddhi uses manas as its garment, and in the former are likewise stored the fruitages of the many incarnations on earth; hence buddhi is often called both the seed and flower of manas. Buddhi is truly the center of spiritual consciousness and therefore its qualities are enduring. The purer and higher part of manas must awaken, by rising to it, this essential energy that inherently resides in buddhi so that the latter may become active in a person’s life. Buddha and Christ are examples of sages who had become human imbodiments of the usually latent qualities of buddhi. Buddhi becomes more or less conscious on this plane by the flowerings it draws from manas after every incarnation of the ego. “Buddhi would remain only an impersonal spirit without this element which it borrows from the human soul, which conditions and makes of it, in this illusive Universe, as it were something separate from the universal soul for the whole period of the cycle of incarnation” (Key 159-60).

bedagat ::: n. --> The sacred books of the Buddhists in Burmah.

Bhadravihara (Sanskrit) Bhadravihāra [from bhadra auspicious, blessed + vihāra temple] The name of a Buddhist monestary. H. P. Blavatsky writes: “the Monastery of the Sages or Bodhisattvas. A certain Vihara or Matham in Kanyakubdja” (TG 55).

Bhava (Sanskrit) Bhava [from the verbal root bhū to be, become] Being; coming into existence, birth, production, origin; worldly existence, the world. As used in Buddhist literature, the continuity of becoming, one of the links in the twelvefold chain of causation (nidanas), therefore also birth. As the third nidana, bhava is the karmic agent which leads every new sentient being to be born in this or another mode of existence in the trailokya and gatis.

bhedabuddhi ::: dividing mind.

Bhikkhu (Pali) Bhikkhu [cf Sanskrit bhikṣu] In Buddhism, a mendicant or monk, especially one who has donned the yellow robe and carries the begging bowl.

bhikshu. ::: hindu or buddhist monk; religious mendicant

Bhumi (Sanskrit) Bhūmi [from the verbal root bhū to become, grow into] The earth, land, ground; position, posture, attitude; metaphorically a step, degree, or stage in yoga, the Buddhists enumerating ten or more.

Bhutatathata: (Skr.) "So-ness", the highest state conceivable by the Vijnana-vada (s.v.) in which there is a complete coincidentia oppositorum of beings and elements of knowledge; directly identified with the Adi-Buddha, or eternal Buddha, in Vajrayana Buddhism. -- K.F.L.

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.

biparita buddhi ::: [Beng. pronunciation of viparita buddhi], deluded intelligence.

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.

Bodha (Sanskrit) Bodha [from the verbal root budh to acquire understanding, awaken, know] Wisdom, knowledge, perception, consciousness. As an adjective, knowing, understanding, awakening; as a proper noun, knowledge personified as a son of Buddhi.

Bodhi (Sanskrit) Bodhi [from the verbal root budh to acquire understanding, awaken] Perfect wisdom or enlightenment; true divine wisdom. A state of consciousness in which one has so emptied the mind that it is filled only with the selfless selfhood of the eternal. In this state one realizes the ineffable visions of reality and of pure truth. Bodhi is a name for the enlightened intellect of buddha. “ ‘Bodhi’ is likewise the name of a particular state of trance condition, called Samadhi, during which the subject reaches the culmination of spiritual knowledge” (SD 1:xix). The bodhi state is called a buddha, and the organ in and by which it is manifested is termed buddhi.

Bodhi(Sanskrit) ::: This word comes from the root budh, meaning "to awaken." It is the state when man has soemptied his mind that it is filled only with the self itself, with the selfless selfhood of the eternal. Then herealizes the ineffable visions of reality, of pure truth. The man who reaches this state is called a buddha,and the organ in and by which it is manifested, is termed buddhi.

bodhi-sattva (Bodhi-sattwa) ::: in Mahayana Buddhism,"a being who, though having the right to enter Nirvana, deliberately renounces it, electing to work under the conditions and possibly renewed temptations of the world, for the love of one"s fellow man or of the whole sentient world" (The Theosophical Path, March 1915, p. 160).

Bodhisattva(Sanskrit) ::: A compound word: literally "he whose essence (sattva) has become intelligence (bodhi)." Asexplained exoterically, a bodhisattva means one who in another incarnation or in a few more incarnationswill become a buddha. A bodhisattva from the standpoint of the occult teachings is more than that. Whena man, a human being, has reached the state where his ego becomes conscious, fully so, of its innerdivinity, becomes clothed with the buddhic ray -- where, so to say, the personal man has put on thegarments of inner immortality in actuality, on this earth, here and now -- that man is a bodhisattva. Hishigher principles have nearly reached nirvana. When they do so finally, such a man is a buddha, a humanbuddha, a manushya-buddha. Obviously, if such a bodhisattva were to reincarnate, in the next incarnationor in a very few future incarnations thereafter, he would be a manushya-buddha. A buddha, in theesoteric teaching, is one whose higher principles can learn nothing more. They have reached nirvana andremain there; but the spiritually awakened personal man, the bodhisattva, the person made semi-divine touse popular language, instead of choosing his reward in the nirvana of a less degree, remains on earth outof pity and compassion for inferior beings, and becomes what is called a nirmanakaya. In a very mysticalpart of the esoteric philosophy, a bodhisattva is the representative on earth of a dhyani-buddha orcelestial buddha -- in other words, one who has become an incarnation or expression of his own divinemonad.

Bodhisattva: Sanskrit for existence in wisdom. In Buddhist terminology, one who has gone through the ten stages (dasa-bhumi —q.v.) to spiritual perfection and is qualified to enter Nirvana and become a Buddha, but prefers to remain a Buddha-to-be in order to work for the salvation and deification of all beings.

Bodhisattva: (Skr.) "Existence (sattva) in a state of wisdom (bodhi)", such as was attained by Gautama Buddha (s.v.); a Buddhist wise and holy man. -- K.F.L.

Bodhi Tree or Bo Tree The tree of wisdom or knowledge; the tree (Pippala or Ficus religiosa) “under which Sakyamuni meditated for seven years and then reached Buddhaship. It was originally 400 feet high, it is claimed; but when Hiouen-Tsang saw it, about the year 640 of our era, it was only 50 feet high. Its cuttings have been carried all over the Buddhist world and are planted in front of almost every Vihara or temple of fame in China, Siam, Ceylon, and Tibet” (TG 59).

Bön: A pre-Buddhist, animistic and Shamanistic religion of Tibet.

Bon, Bön (Tibetan) [possible variation of bod Tibet, or an ancient word meaning invoker] Also pon and bhon. The Tibetan religion before the introduction of Buddhism in the latter half of the 8th century. The priest and adherents of Bon are called Bonpos (bon po), the ancient invokers for the pre-Buddhist and non-Buddhist kings and nobles of Tibet. The Bon religion, which survives today, seems based on at least four sources: 1) the ancient folk religions of the Tibetan people; 2) the tradition of the ancient “invokers”; 3) a conscious competition with Buddhism in terms of doctrine, texts, institutions, pantheon, and ritual; and 4) a number of non-Tibetan influences, including Hindu, Iranian, Central Asian, and other elements. Bon has been influenced by Buddhism to the extent that it has its own Kanjur and Tanjur, its own monks and monasteries, and its own “Buddha,” Shen-rab (gshen rab). All existing Bon literature was produced after the introduction of Buddhism, and shows the influence of and competition with Buddhism. Bon has also influenced Tibetan Buddhism, especially the Nyingmapa and Kargyupa sects.

bonze ::: n. --> A Buddhist or Fohist priest, monk, or nun.

Boodhasp (Chaldean) “An alleged Chaldean; but in esoteric teaching a Buddhist (a Bodhisattva), from the East, who was the founder of the esoteric school of Neo-Sabeism, and whose secret rite of baptism passed bodily into the Christian rite of the same name. For almost three centuries before our era, Buddhist monks overran the whole country of Syria, made their way into the Mesopotamian valley and visited even Ireland” (TG 61).

boodhism ::: n. --> Same as Buddhism.

boodhist ::: n. --> Same as Buddhist.

Bosatsu: In Japanese Buddhist terminology, the equivalent of Bodhisattva (q.v.).

brahmabuddhi ::: awareness of brahman.

Bruno, Giordano: (1548-1600) A Dominican monk, eventually burned at the stake because of his opinions, he was converted from Christianity to a naturalistic and mystical pantheism by the Renaissance and particularly by the new Copernican astronomy. For him God and the universe were two names for one and the same Reality considered now as the creative essence of all things, now as the manifold of realized possibilities in which that essence manifests itself. As God, natura naturans, the Real is the whole, the one transcendent and ineffable. As the Real is the infinity of worlds and objects and events into which the whole divides itself and in which the one displays the infinite potentialities latent within it. The world-process is an ever-lasting going forth from itself and return into itself of the divine nature. The culmination of the outgoing creative activity is reached in the human mind, whose rational, philosophic search for the one in the many, simplicity in variety, and the changeless and eternal in the changing and temporal, marks also the reverse movement of the divine nature re-entering itself and regaining its primordial unity, homogeneity, and changelessness. The human soul, being as it were a kind of boomerang partaking of the ingrowing as well as the outgrowing process, may hope at death, not to be dissolved with the body, which is borne wholly upon the outgoing stream, but to return to God whence it came and to be reabsorbed in him. Cf. Rand, Modern Classical Philosophers, selection from Bruno's On Cause, The Principle and the One. G. Bruno: De l'infinito, universo e mundo, 1584; Spaccio della bestia trionfante, 1584; La cena delta ceneri, 1584; Deglieroici furori, 1585; De Monade, 1591. Cf. R. Honigswald, Giordano Bruno; G. Gentile, Bruno nella storia della cultura, 1907. -- B.A.G.F. Brunschvicg, Leon: (1869-) Professor of Philosophy at the Ecole Normale in Paris. Dismissed by the Nazis (1941). His philosophy is an idealistic synthesis of Spinoza, Kant and Schelling with special stress on the creative role of thought in cultural history as well as in sciences. Main works: Les etapes de la philosophie mathematique, 1913; L'experience humaine et la causalite physique, 1921; De la connaissance de soi, 1931. Buddhism: The multifarious forms, philosophic, religious, ethical and sociological, which the teachings of Gautama Buddha (q.v.) have produced. They centre around the main doctrine of the catvari arya-satyani(q.v.), the four noble truths, the last of which enables one in eight stages to reach nirvana (q.v.): Right views, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness, right concentration. In the absence of contemporary records of Buddha and Buddhistic teachings, much value was formerly attached to the palm leaf manuscripts in Pali, a Sanskrit dialect; but recently a good deal of weight has been given also the Buddhist tradition in Sanskrit, Tibetan, and Chinese. Buddhism split into Mahayanism and Hinayanism (q.v.), each of which, but particularly the former, blossomed into a variety of teachings and practices. The main philosophic schools are the Madhyamaka or Sunyavada, Yogacara, Sautrantika, and Vaibhasika (q.v.). The basic assumptions in philosophy are a causal nexus in nature and man, of which the law of karma (q.v.) is but a specific application; the impermanence of things, and the illusory notion of substance and soul. Man is viewed realistically as a conglomeration of bodily forms (rupa), sensations (vedana), ideas (sanjna), latent karma (sanskaras), and consciousness (vijnana). The basic assumptions in ethics are the universality of suffering and the belief in a remedy. There is no god; each one may become a Buddha, an enlightened one. Also in art and esthetics Buddhism has contributed much throughout the Far East. -- K.F.L.

Buddha: An enlightened and wise individual who has attained perfect wisdom. Specifically applied to Gautama Siddhartha, founder of Buddhism in the sixth century B.C.

Buddhachchhaya (Sanskrit) Buddhacchāyā [from buddha awakened one + chāyā shadow] The shadow of the Buddha; during certain commemorative Buddhist celebrations, an image said to have appeared in the temples and in a certain cave visited by Hiuen-Tsang (c. 602 – 664), the famous Chinese traveler (IU 1:600-01).

buddha ::: mental; the mental plane, the plane of buddhi.

buddha ::: n. --> The title of an incarnation of self-abnegation, virtue, and wisdom, or a deified religious teacher of the Buddhists, esp. Gautama Siddartha or Sakya Sinha (or Muni), the founder of Buddhism.

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.

Buddha(s) of Compassion ::: One who, having won all, gained all -- gained the right to kosmic peace and bliss -- renounces it so thathe may return as a Son of Light in order to help humanity, and indeed all that is.The Buddhas of Compassion are the noblest flowers of the human race. They are men who have raisedthemselves from humanity into quasi-divinity; and this is done by letting the light imprisoned within, thelight of the inner god, pour forth and manifest itself through the humanity of the man, through the humansoul of the man. Through sacrifice and abandoning of all that is mean and wrong, ignoble and paltry andselfish; through opening up the inner nature so that the god within may shine forth; in other words,through self-directed evolution, they have raised themselves from mere manhood into becominggod-men, man-gods -- human divinities.They are called Buddhas of Compassion because they feel their unity with all that is, and therefore feelintimate magnetic sympathy with all that is, and this is more and more the case as they evolve, untilfinally their consciousness blends with that of the universe and lives eternally and immortally, because itis at one with the universe. "The dewdrop slips into the shining sea" -- its origin.Feeling the urge of almighty love in their hearts, the Buddhas of Compassion advance forever steadilytowards still greater heights of spiritual achievement; and the reason is that they have become thevehicles of universal love and universal wisdom. As impersonal love is universal, their whole natureexpands consequently with the universal powers that are working through them. The Buddhas ofCompassion, existing in their various degrees of evolution, form a sublime hierarchy extending from theSilent Watcher on our planet downwards through these various degrees unto themselves, and evenbeyond themselves to their chelas or disciples. Spiritually and mystically they contrast strongly withwhat Asiatic occultism, through the medium of Buddhism, has called the Pratyeka Buddhas.

buddhibheda ::: a division in the understanding. [see the following]

buddhibhedam janayet ::: should create a division in the understanding. [cf. na buddhibhedam etc.]

buddhicaturya ::: acuteness of intelligence, an element of Mahabuddhicaturya sarasvati bhava. buddhigr buddhigrahyam ahyam atindriyam

buddhigrahyam atindriyam ::: beyond perception by the sense but seizable by the perceptions of the reason. [Gita 6.21]

buddhi ::: intelligence; the thinking mind, the highest normal faculty of the antah.karan.a, also called the manasa buddhi or mental reason, whose three forms are the habitual mind, pragmatic reason and truth-seeking reason. The buddhi as "the discerning intelligence and the enlightened will" is "in its nature thought-power and will-power of the Spirit turned into the lower form of a mental activity" and thus "an intermediary between a much higher Truth-mind not now in our active possession, which is the direct instrument of Spirit, and the physical life of the human mind evolved in body"; its powers of perception, imagination, reasoning and judgment correspond respectively to the higher faculties of revelation, inspiration, intuition and discrimination belonging to vijñana, which may act in the mind to create "a higher form of the buddhi that can be called the intuitive mind" or vijñanabuddhi. In compound expressions, the word buddhi sometimes refers to a particular mentality or state of consciousness and may be translated "sense of", as in dasyabuddhi, "sense of surrender".

buddhi ::: intelligence-will; understanding; intellect; reason; thinking mind; the discriminating principle, at once intelligence and will.

buddhikosa ::: [the kosa of the buddhi; intellectual sheath].

buddhir lipyate ::: the understanding receives a stain. [cf. Gita 18.17]

buddhisakti (buddhishakti) ::: the power, capacity and right state of buddhisakti activity of the thinking mind, one of the four kinds of sakti forming the second member of the sakti catus.t.aya. 40

buddhisaktih. (vishuddhata, prakasha, vichitrabodha, jnanadharanasamarthyam iti buddhishaktih) ::: purity, clarity, variety of understanding, capacity to hold all knowledge: these constitute the power of the thinking mind.

buddhisakti ::: [the full power (and perfection) of the buddhi]. ::: buddhisaktih [nominative]

buddhism ::: n. --> The religion based upon the doctrine originally taught by the Hindoo sage Gautama Siddartha, surnamed Buddha, "the awakened or enlightened," in the sixth century b. c., and adopted as a religion by the greater part of the inhabitants of Central and Eastern Asia and the Indian Islands. Buddha&

buddhistic ::: a. --> Same as Buddhist, a.

buddhist ::: n. --> One who accepts the teachings of Buddhism. ::: a. --> Of or pertaining to Buddha, Buddhism, or the Buddhists.

buddhi. ::: the intellect or higher mind; one of the four aspects of the internal organ; reason; understanding; the intuitive mind; the seat of wisdom; the discriminating faculty

buddhi-yoga ::: a method of yoga, "the Yoga of the self-liberating intelligent will".

buddhi-yogam upasritya ::: having resorted to the yoga of the will and intelligence [buddhiyoga]. [Gita 18.57]

buddhi yoga. ::: the yoga of intelligence spoken of in the Bhagavad Gita which later came to be called jnana yoga, the yoga of knowledge

buddhiyoga ::: the yoga of the intelligent will.

Buddhochinga (Sanskrit) Buddhociṅga “The name of a great Indian Arhat who went to China in the 4th century to propagate Buddhism and converted masses of people by means of miracles and most wonderful magic feats” (TG 68).

buddhya visuddhaya yuktah ::: [in union by the purified buddhi]. [Gita 18.51]

Budhaism or Budhism [from Sanskrit budha wisdom] The anglicized form of the term for the teachings of divine philosophy, called in India budha (esoteric wisdom). It is equivalent to the Greek term theosophia. It must be distinguished from Buddhism, the philosophy of Gautama Buddha, although this is a direct and pure derivative from budhaism.

Bumapa (Tibetan) [possibly dbu ma pa (u-ma-pa) translation of Sanskrit madhyamaka or madhyamika the school of Buddhist philosophy which follows Nagarjuna] “A school of men, usually a college of mystic students” (TG 69).

candraloka (chandraloka) ::: the world of the moon (candra1, symbol of the mind reflecting the light of sūrya1, the sun of Truth); the higher ... 42 of the two planes of svar, corresponding to buddhi (intelligence).1

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).

Celestial Order of Beings Hierarchies of creative powers of various orders; in The Secret Doctrine (1:213) seven orders of celestial beings or creative powers are described: 1) Divine Flames, Fiery Lions, or Lions of Life (symbolized by the sign Leo), the nucleole of the superior divine world; formless Fiery Breaths, identical in one aspect with the upper Sephirothal triad which is placed in the archetypal world; 2) those of fire and aether, corresponding to atma-buddhi, formless but somewhat less spiritual and more ethereal; 3) those which correspond to atma-buddhi-manas, the triads; 4) ethereal entities, the highest rupa group, the nursery of human conscious spiritual souls, the imperishable jivas; 5) connected with the microcosmic pentagon, the crocodile, Capricorn contains the dual attributes of both spiritual and physical aspects of the universe, and dual human nature; 6) and 7) partake of the lower qualities of the quaternary, conscious ethereal entities, invisible, giving rise to numerous orders of nature spirits and spirits of atoms. See also HIERARCHIES; HIERARCHY OF COMPASSION

Chaitya (Sanskrit) Caitya [from the verbal root cit to think, perceive] The individual soul; also a funeral monument or memorial, often containing the ashes of the deceased. Sometimes with Buddhists, a sacred building containing a revered image.

Chakravartin (Sanskrit) Cakravartin [from cakra wheel, cycle + vartin turning, one who governs] Sovereign of the world, universal ruler; a title applied to several Hindu emperors, but referring particularly to Vishnu, who in the treta yuga in the form of a universal monarch protected the three worlds. At the end of kali yuga, legend states that Vishnu will appear again under his form of the Kalki-avatara, or Maitreya as the Buddhists say, reforming or doing away with the wicked and inaugurating a realm of spirituality and righteousness.

Chandragupta (Sanskrit) Candragupta The invisible moon, the secret or concealed moon, moon-protected. The name of a celebrated king regarded as the founder of the Maurya dynasty of Magadha, and grandfather of the famous Buddhist king Asoka.

Chandramasanjyotis (Sanskrit) Candramasañjyotis [from candramas moon + sam with + jyotis light] Having the same light as the moon; according to Subba Row, a symbol of the devachanic existence, for just as the moon shines by the reflected light of the sun, so does the ego in devachan shine by the light emanating from the atma-buddhi or monadic portion of any entity’s being. The word was probably coined by Subba Row.

Chang Heng-ch'u: (Chang Tsai, Chang Tzu-hou, 1021-1077) Was a typical Confucian government official and teacher. When young, he was interested in military strategy. He studied the Chung Yung (Golden Mean) at the advice of a prominent scholar, and went on to Taoist and Buddhist works. But he finally returned to the Confucian classics, explored their meanings and discussed them with the Ch'eng brothers. His works called Chang Heng-ch'u Hsien-sheng Ch'uan-chi (complete works of Master Chang Heng-ch'u) are indispensable to the study of the Neo-Confucian (li hsueh) movement. -- W.T.C.

Ch’an school of Buddhism: The Chinese equivalent of the Japanese Zen Buddhism (q.v.).

Ch'eng Ming-tao: (Ch'eng Hou, Ch'eng Po-tun, 1032-1086) Served as government official both in the capital and in various counties with excellent records in social and educational achievements. For decades he studied Taoism and Buddhism but finally repudiated them. Together with his brother, he developed new aspects of Confucianism and became the greatest Confucian since Mencius and a leader of Neo-Confucianism (li hsueh). His works and those of his brother, called Erh Ch'eng Ch'uan-shu (complete works of the Ch'eng brothers), number 107 chuans, in 14 Chinese volumes. -- W.T.C.

Cheta or Che-ti (Chinese) Used in Chinese Buddhist works in reference to the famous Saptaparna Cave mentioned by a number of Chinese Buddhist pilgrims and writers, such as Fa-hian and Hiuen-Tsang. This cave is supposed to be one of the spots where the brilliant shadow of Gautama Buddha may still be seen on the walls of the cave at certain times by those who are fit and ready to perceive it. It is stated that in this famous cave, Gautama Buddha used to meditate and teach his arhats and disciples.

Chhanmuka (Sanskrit) Chanmūka “A great Bodhisattva with the Northern Buddhists, famous for his ardent love of Humanity; regarded in the esoteric schools as a Nirmanakaya” (TG 80).

Chhinnamasta Tantrika (Sanskrit) Chinnamastā Tāntrika [from chinna severed + masta head] Buddhist tantric sect named for the goddess Chhinnamasta, represented with a decapitated head. In their highest initiation, the adept “must ‘cut off his own head with the right hand, holding it in the left.’ Three streams of blood gush out from the headless trunk. One of these is directed into the mouth of the decapitated head . . .; the other is directed toward the earth as an offering of the pure, sinless blood to mother Earth; and the third gushes toward heaven, as a witness for the sacrifice of ‘self-immolation.’ Now, this had a profound Occult significance which is known only to the initiated . . .” (BCW 4:265-6).

Chiliocosm (Greek) [from chilioi thousand + kosmos world] In Northern Buddhism, a world made up of a thousand regions; spoken of as equivalent to Sahalo-Kadhatu [Saha-lokadhatu] (ML 199), out of the many regions of which only three are named: kama-loka, rupa-loka, and arupa-loka. It is also stated that kama-loka has many subdivisions or subregions, so that the threefold enumeration is a rough summary of a manifold classification.

China. The traditional basic concepts of Chinese metaphysics are ideal. Heaven (T'ien), the spiritual and moral power of cosmic and social order, that distributes to each thing and person its alloted sphere of action, is theistically and personalistically conceived in the Shu Ching (Book of History) and the Shih Ching (Book of Poetry). It was probably also interpreted thus by Confucius and Mencius, assuredly so by Motze. Later it became identified with Fate or impersonal, immaterial cosmic power. Shang Ti (Lord on High) has remained through Chinese history a theistic concept. Tao, as cosmic principle, is an impersonal, immaterial World Ground. Mahayana Buddhism introduced into China an idealistic influence. Pure metaphysical idealism was taught by the Buddhist monk Hsuan Ch'uang. Important Buddhist and Taoist influences appear in Sung Confucianism (Ju Chia). a distinctly idealistic movement. Chou Tun I taught that matter, life and mind emerge from Wu Chi (Pure Being). Shao Yung espoused an essential objective idealism: the world is the content of an Universal Consciousness. The Brothers Ch'eng Hsao and Ch'eng I, together with Chu Hsi, distinguished two primordial principles, an active, moral, aesthetic, and rational Law (Li), and a passive ether stuff (Ch'i). Their emphasis upon Li is idealistic. Lu Chiu Yuan (Lu Hsiang Shan), their opponent, is interpreted both as a subjective idealist and as a realist with a stiong idealistic emphasis. Similarly interpreted is Wang Yang Ming of the Ming Dynasty, who stressed the splritual and moral principle (Li) behind nature and man.

Chinese Philosophy: Confucianism and Taoism have been the dual basis of Chinese thought, with Buddhism presenting a strong challenge in medieval times. The former two, the priority of either of which is still controversial, rivaled each other from the very beginning to the present day. Taoism (tao chia) opposed nature to man, glorifying Tao or the Way, spontaneity (tzu jan), "inaction" (wu wei) in the sense of non-artificiality or following nature, simplicity (p'u), "emptiness," tranquillity and enlightenment, all dedicated to the search for "long life and lasting vision" (in the case of Lao Tzu, 570 B.C.?), for "preserving life and keeping the essence of our being intact" (in the case of Yang Chu, c. 440-360 B.C.), and for "companionship with nature" (in the case of Chuang Tzu, between 399 and 295 B.C.). The notes of the "equality of things and opinions" (ch'i wu) and the "spontaneous and unceasing transformation of things" (tzu hua) were particularly stressed in Chuang Tzu.

Ching-fa-yin-Tsang (Chinese) The mystery of the eye of the good doctrine; in Chinese Buddhism, the esoteric teaching or interpretation of Gautama Buddha. However, “To any student of Buddhist Esotericism the term, ‘the Mystery of the Eye,’ would show the absence of any Esotericism” (BCW 14:444).

Chiti (Sanskrit) Citi [from the verbal root cit to think] Understanding; “that by which the effects and consequences of actions and kinds of knowledge are selected for the use of the soul,” or “conscience the inner Voice in man” (SD 1:288n). Some yogis consider chiti as a synonym of mahat, but theosophic philosophy considers mahat the root and base as well as the germ of chiti. Chiti is manas functioning under the illumination of buddhi, and therefore becomes discriminative or intuitive understanding, an organic activity as contrasted with abstract or pure thought or consciousness. This function when developed makes of the human intermediate nature an entity virtually identic with a manasaputra, and thus attracts by spiritual affinity guardian spirits or chitkalas, synonymous themselves with manasaputras.

Chitta-smriti-upasthana (Sanskrit) Citta-smṛti-upasthāna [from citta intelligence, thought, knowledge + smṛti remembrance + upasthāna placing before oneself, a following after, pursuit] Placing before oneself the knowledge of remembrance; in Buddhist literature “keeping ever in mind the transitory character of man’s life, and the incessant revolution of the wheel of existence” (TG 324).

Christos(Greek) Christos or "Christ" is a word literally signifying one who has been "anointed." This is a directreference, a direct allusion, to what happened during the celebration of the ancient Mysteries. Unction oranointing was one of the acts performed during the working of the rites of those ancient Mysteries in thecountries surrounding the Mediterranean Sea. The Hebrew word for an anointed one is mashiahh -"messiah" is a common way of misspelling the Hebrew word -- meaning exactly the same thing as theGreek word Christos.Each human being is an incarnation, an imbodiment, of a ray of his own inner god -- the divinity living inthe core of the core of each one. The modern Christians of a mystical bent of mind call it the ChristImmanent, the immanent Christos, and they are right as far as they go, but they do not carry the thoughtfar enough. Mystically speaking, the Christos is the deathless individuality; and when the strivingpersonal ego becomes united permanently with this stainless individuality, the resultant union is thehigher ego, "the living Christ" -- a Christ among men, or as the Buddhists would say, a human ormanushya-buddha.

Chutuktu, Hutukhtu (Mongolian) Also Khutukhtu, Houtouktou, etc. Saintly; same as the Tibetan tulku or chutuktu and the Chinese huo-fo (living buddha), rendered into Chinese by the ideographs tsai lai jen (the man who comes again, the one who returns), identic in meaning with the Buddhist tathagata. A high initiate or adept; those individuals who are, or are supposed to be, incarnations of a bodhisattva or some lower buddha; although these so-called incarnations may be not actual reimbodiments in the strict sense, but rather what may be described as overshadowings by a buddhic or buddha-power. The chutuktu is able, upon leaving his body at death, consciously to seek reimbodiment almost immediately in some child newly born, or at the moment of birth. Blavatsky states that it is commonly believed that there are “generally five manifesting and two secret Chutuktus among the high lamas” (TG 85).

Clement of Alexandria, as an initiated Neoplatonist, knew that Agathodaimon was the kosmic Christos and the true spiritual savior of mankind, like Prometheus — an early form of the Agathodaimon teaching applied to the enlightening of the human race through the influence of an incarnating spiritual power. Opposite to him stands a Kakodaimon, the evil genius or lower serpent, the Satan who bids Christ worship him and “I will give thee all the kingdoms of the earth.” Kakodaimon is the nether or inferior aspect of Agathodaimon, kama-manas the deluder as opposed to buddhi-manas the redeemer.

Coilas ::: (Most often spelled Kailas). One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo’s Works

coilas ::: (Most often spelled Kailas.) "One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo"s Works

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.

Conscience The imperfectly received or recognized working of one’s spiritual being, in itself a spiritual activity of the inner god, which as yet is able to send only some faint gleams of light, truth, and harmony into the heavy and obscure brain-mind in which most people live. The higher the stage of evolution, the more easily and abundantly is this spiritual energy transmitted to the lower self. Conscience is the voice of innate and of garnered spiritual wisdom, emanating first from the spiritual monad (buddhi) and also from the stored-up higher experiences of previous incarnations, reaching us through the veils of the intermediate principles. The thinner these veils are made through the cultivation of the virtues involved in impersonal living, the more easily does the conscience rule us and work within us.

Consciousness [from Latin conscio knowing with, knowing together] The active state of spirit or the supreme fundamental in manifested existence. Like light, consciousness can become manifest only by means of a vehicle, and it can have various degrees of manifestation according to the planes. Individual consciousness originates in the Logos of any hierarchy. Every manifested entity is conscious to some degree, and is an expression of divine consciousness or spirit. Buddhi is said to be latent spiritual consciousness which becomes manifest intellectually in manas, so far as the human constitution goes (SD 2:275). Human consciousness is also closely linked to the senses.

Cosmically the four cardinal points represent a certain stage of manifestation where the three become four, in this case the number of matter. The Zohar says that the three primordial elements and the four cardinal points and all the forces of nature form the Voice of the Will, which is the manifested Logos. The Dodonaean Zeus includes in himself the four elements and the four cardinal points. Brahma is likewise four-faced. The pyramid is the triangle repeated on the four cardinal points and symbolizes, among other things, the phenomenal merging into the noumenal. The four cardinal points are presided over, or are manifestations of, four cosmic genii, dragons, maharajas — in Buddhism the chatur-maharajas (four great kings) — hidden dragons of wisdom, or celestial nagas. Hinduism has the four, six, or eight lokapalas. In the Egyptian and Jewish temples these points were represented by the four colors of the curtain hung before the Adytum. See also EAST; NORTH; SOUTH; WEST

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.

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.

cycle of reincarnation A term coined by {Ivan Sutherland} ca. 1970 to refer to a well-known effect whereby function in a computing system family is migrated out to special-purpose {peripheral} hardware for speed, then the peripheral evolves toward more computing power as it does its job, then somebody notices that it is inefficient to support two asymmetrical processors in the architecture and folds the function back into the main {CPU}, at which point the cycle begins again. Several iterations of this cycle have been observed in {graphics-processor} ({blitter}) design, and at least one or two in communications and {floating-point} processors. Also known as "the Wheel of Life", "the Wheel of Samsara" and other variations of the basic Hindu/Buddhist theological idea. [{Jargon File}] (1994-11-16)

dagoba ::: n. --> A dome-shaped structure built over relics of Buddha or some Buddhist saint.

Dagoba (Singhalese) A dome-shaped structure (stupa) built over relics of Buddha or Buddhist saints.

Dana (Sanskrit) Dāna [from the verbal root dā to give] The act of giving; gift, donation; in Buddhism the first of the paramitas: “the key of charity and love immortal” (VS 47).

Dasa-bhumi: Sanskrit for ten stages. In Buddhist terminology, the ten stages of the spiritual development of a Bodhisattva (q.v.) toward Buddhahood. Each school of Buddhism has its own dasa-bhumi, but the most widely accepted set in Mahayana Buddhism is that set forth in the Dasa-bhumi Sastra, viz.: (1) The Stage of Joy, in which the Bodhisattva develops his holy nature and discards wrong views; (2) the Stage of Purity, in which he attains the Perfection of Morality; (3) the Stage of Illumination, in which he attains the Perfection of Patience or Humility, and also the deepest introspective insight; (4) the Stage of Flaming Wisdom, in which he achieves the Perfection of Meditation and realizes the harmony of the Worldly Truth and the Supreme Truth; (5) the Stage of Presence, in which he achieves the Perfection of Wisdom; (7) the Stage of Far-going, in which he attains the Perfection of Expediency by going afar and to save all beings; (8) the Stage of Immovability, in which he attains the Perfection of Vow and realizes the principle that all specific characters of elements (dharmas) are unreal; (9) the Stage of Good Wisdom, in which he achieves the Perfection of Effort, attains the Ten Holy Powers, and preaches both to the redeemable and the unredeemable; (10) the Stage of the Cloud of the Law, in which he attains mastery of Perfect Knowledge and preaches the Law to save all creatures, “like the cloud drops rain over all.”

Dasa-sila (Pali) Dasasīla The ten moral applications and their accompanying practices comprising the code of morality binding upon Buddhist priests; otherwise the ten items of good character and behavior which are abstinence from: 1) panatipata veramani (taking life); 2) adinnadana (taking what is not given to one); 3) abrahmachariya (adultery) otherwise called kamesu michchha-chara; 4) musavada (telling lies); 5) pisunavachaya (slander); 6) pharusa-vachaya (harsh or impolite speech); 7) samphappalapa (frivolous and senseless talk); 8) abhijjhaya (covetousness); 9) byapada (malevolence); 10) michchhaditthiya (heretical views). The first four, with the addition of abstinence from the use of intoxicants, comprise the Pansil (Pancha-sila in Sanskrit) or obligations undertaken when a new follower enters into and accepts Buddhism.

dasyabuddhi (dasyabuddhi; dasya-buddhi) ::: awareness of dasya, the dasyabuddhi sense of surrender or submission to the will of the isvara.

dasyabuddhi ::: the sense of quaternary dasya, a state in which all inner and outer activities are perceived to come "only as things impelled by the divine hand of the Master".

Death ::: Death occurs when a general break-up of the constitution of man takes place; nor is this break-up amatter of sudden occurrence, with the exceptions of course of such cases as mortal accidents or suicides.Death is always preceded, varying in each individual case, by a certain time spent in the withdrawal ofthe monadic individuality from an incarnation, and this withdrawal of course takes place coincidentlywith a decay of the seven-principle being which man is in physical incarnation. This decay precedesphysical dissolution, and is a preparation of and by the consciousness-center for the forthcomingexistence in the invisible realms. This withdrawal actually is a preparation for the life to come ininvisible realms, and as the septenary entity on this earth so decays, it may truly be said to beapproaching rebirth in the next sphere.Death occurs, physically speaking, with the cessation of activity of the pulsating heart. There is the lastbeat, and this is followed by immediate, instantaneous unconsciousness, for nature is very merciful inthese things. But death is not yet complete, for the brain is the last organ of the physical body really todie, and for some time after the heart has ceased beating, the brain and its memory still remain activeand, although unconsciously so, the human ego for this short length of time, passes in review every eventof the preceding life. This great or small panoramic picture of the past is purely automatic, so to say; yetthe soul-consciousness of the reincarnating ego watches this wonderful review incident by incident, areview which includes the entire course of thought and action of the life just closed. The entity is, for thetime being, entirely unconscious of everything else except this. Temporarily it lives in the past, andmemory dislodges from the akasic record, so to speak, event after event, to the smallest detail: passesthem all in review, and in regular order from the beginning to the end, and thus sees all its past life as anall-inclusive panorama of picture succeeding picture.There are very definite ethical and psychological reasons inhering in this process, for this process forms areconstruction of both the good and the evil done in the past life, and imprints this strongly as a record onthe fabric of the spiritual memory of the passing being. Then the mortal and material portions sink intooblivion, while the reincarnating ego carries the best and noblest parts of these memories into thedevachan or heaven-world of postmortem rest and recuperation. Thus comes the end called death; andunconsciousness, complete and undisturbed, succeeds, until there occurs what the ancients called thesecond death.The lower triad (prana, linga-sarira, sthula-sarira) is now definitely cast off, and the remaining quaternaryis free. The physical body of the lower triad follows the course of natural decay, and its various hosts oflife-atoms proceed whither their natural attractions draw them. The linga-sarira or model-body remains inthe astral realms, and finally fades out. The life-atoms of the prana, or electrical field, fly instantly backat the moment of physical dissolution to the natural pranic reservoirs of the planet.This leaves man, therefore, no longer a heptad or septenary entity, but a quaternary consisting of theupper duad (atma-buddhi) and the intermediate duad (manas-kama). The second death then takes place.Death and the adjective dead are mere words by which the human mind seeks to express thoughts whichit gathers from a more or less consistent observation of the phenomena of the material world. Death isdissolution of a component entity or thing. The dead, therefore, are merely dissolving bodies -- entitieswhich have reached their term on this our physical plane. Dissolution is common to all things, becauseall physical things are composite: they are not absolute things. They are born; they grow; they reachmaturity; they enjoy, as the expression runs, a certain term of life in the full bloom of their powers; thenthey "die." That is the ordinary way of expressing what men call death; and the corresponding adjectiveis dead, when we say that such things or entities are dead.Do you find death per se anywhere? No. You find nothing but action; you find nothing but movement;you find nothing but change. Nothing stands still or is annihilated. What is called death itself shouts forthto us the fact of movement and change. Absolute inertia is unknown in nature or in the human mind; itdoes not exist.

dehatma-buddhi, dehatmakabuddhi ::: the state of perception in which the body is identified with the Self.

dehatma buddhi. ::: the feeling "I am this body"

Devachan commences after the “second death” has taken place, when the lower quaternary of human principles (sthula-sarira, linga-sarira, prana, and kama) has separated from the reincarnating ego, which has drawn into itself the noblest thoughts, emotions, and the unrealized hopes of the past incarnation. Atma-buddhi and the more spiritual part of manas — the reincarnating higher human ego — become the spiritual monad for the time being, so that the human ego takes its devachan within the monad. The devachanic state applies only to the middle human principles, the purified personality. It has many degrees, and the ego finds its proper place in harmony with its karmic evolutionary stage.

Devachani, Devachanee Coined by the Mahatmas when first presenting the theosophical teachings, to name the entity experiencing the state of devachan, consisting of the higher triad made one for the time being — atma-buddhi-manas — after its separation from the lower quaternary in kama-loka.

Devachan (Tibetan) bDe-ba-can (de-wa-chen) [from bde-ba happiness + can possessing] The happy land; exoterically, a translation of the Sanskrit sukhavati, the happy Western Realm or Pure Land of the dhyani-buddha Amitabha of East Asian Buddhism. Certain Tibetan books contain glowing descriptions of devachan, such as the Mani Kambum (or Kumbum) and the Odpagmed kyi shing kod. The term was first employed in theosophical literature by the Mahatmas in their letters to A. P. Sinnett.

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)

Deva: Sanskrit for radiant being. In the Vedic mythology and occult terminology, a celestial being, a god, a malignant supernatural entity or an indifferent supernatural being. The general designation for God in Hinduism. In Zoroastrianism, the name of the evil spirits opposed to Ahura Mazda. In Buddhism, a hero or demigod.

Devasena (Sanskrit) Devasena A Buddhist arhat; the feminine, Devasenā, is a host of spiritual or celestial beings, and a name given to Vach as an aspect of Sarasvati, goddess of occult wisdom.

Dhammapada (Pali) Dhammpada [from dhamma law, moral conduct (cf Sanskrit dharma) + pada a step, line, stanza] A fundamental text of Southern Buddhism: a collection of 423 verses believed to be the sayings of Gautama Buddha, gathered from older sources and strung together on 26 selected topics. Dealing with a wide range of philosophic and religious thought, with particular emphasis on ethics, they are often couched in beautiful imagery, so that they make a ready and profound appeal to the reader. Self-culture and self-control are forcibly inculcated, and when the precepts are followed they lead to the living of an exalted as well as useful life.

Dharani (Sanskrit) Dhāraṇī [from the verbal root dhṛ to bear, support] In Buddhism, a mystical verse or mantra; in Hinduism, verses from the Rig-Veda. “In days of old these mantras or Dharani were all considered mystical and practically efficacious in their use. At present, however, it is the Yogacharya school alone which proves the claim in practice. When chanted according to given instructions a Dharani produces wonderful effects. Its occult power, however, does not reside in the words but in the inflexion or accent given and the resulting sound originated thereby” (TG 100).

Dharmachakra, (Sanskrit) Dharmacakra [from dharma law + cakra wheel] The wheel of the law, or the range of the law. “The emblem of Buddhism as a system of cycles and rebirths or reincarnations” (TG 100), it also applies to the Buddha as the holder of the wheel of the law: he who sets a new cycle in motion and in consequence changes the course of destiny through his expounding of the teachings.

Dharmakaya (Sanskrit) Dharmakāya [from dharma law, continuance from the verbal root dhṛ to support, carry, continue + kāya body] Continuance-body, body of the law. One of the trikaya of Buddhism, which consists of 1) nirmanakaya, 2) sambhogakaya, and 3) dharmakaya. “It is that spiritual body or state of a high spiritual being in which the restricted sense of soulship and egoity has vanished into a universal (hierarchical) sense, and remains only in the seed, latent — if even so much. It is pure consciousness, pure bliss, pure intelligence, freed from all personalizing thought” (OG 38). In the dharmakaya vesture the initiate is on the threshold of nirvana or in the nirvanic state. Sometimes the dharmakaya is called the “nirvana without remains,” for once having reached that state the buddha or bodhisattva remains entirely outside of every earthly condition; he will return no more until the commencement of a new manvantara, for he has crossed the cycle of births. Dharmakaya state is that of parasamadhi, where no progress is possible — at least as long as the entity remains in it. Such entities may be said to be for the time being crystallized in purity and homogeneity. This is, likewise, one of the states of adi-buddha, and as such is called the mystic, universally diffused essence, the robe or vesture of luminous spirituality. See also TRIKAYA; TRISARANA

Dharmakaya(Sanskrit) ::: This is a compound of two words meaning the "continuance body," sometimes translatedequally well (or ill) the "body of the Law" -- both very inadequate expressions, for the difficulty intranslating these extremely mystical terms is very great. A mere correct dictionary-translation oftenmisses the esoteric meaning entirely, and just here is where Occidental scholars make such ludicrouserrors at times.The first word comes from the root dhri, meaning "to support," "to sustain," "to carry," "to bear," hence"to continue"; also human laws are the agencies supposed to carry, support, sustain, civilization; thesecond element, kaya, means "body." The noun thus formed may be rendered the "body of the Law," butthis phrase does not give the idea at all. It is that spiritual body or state of a high spiritual being in whichthe restricted sense of soulship and egoity has vanished into a universal (hierarchical) sense, and remainsonly in the seed, latent -- if even so much. It is pure consciousness, pure bliss, pure intelligence, freedfrom all personalizing thought.In the Buddhism of Central Asia, the dharmakaya is the third and highest of the trikaya. The trikayaconsists of (1) nirmanakaya, (2) sambhogakaya, and (3) dharmakaya. We may look upon these threestates, all of them lofty and sublime, as being three vestures in which the consciousness of the entityclothes itself. In the dharmakaya vesture the initiate is already on the threshold of nirvana, if not indeedalready in the nirvanic state. (See also Nirmanakaya, Sambhogakaya)

Dharma-Smriti-Upasthana (Sanskrit) Dharma-smṛti-upasthāna [from dharma law + smṛti remembrance + upasthāna the act of placing oneself] In Buddhism, the act of placing oneself in remembrance of the Law. Blavatsky paraphrases the term from another angle: “Remember, the constituents (of human nature) originate according to the Nidanas, and are not originally the Self” (TG 100). The nidanas are the chain of causal concatenation, the 12 causes of existence or manifestation which developed each one by itself, usually in serial and periodic order and strictly in accordance with stored-up karmic seeds of various kinds. Equally important is the fact that the atmic core of selfhood clothes itself in the various sheaths of consciousness, which therefore actually are the seeds or, in one sense, the very being of these nidanas; so that the nidanas may be referred back to the self as their originators. The idea is the same as that imbodied in the Christian statement: “As a man thinks so is he.”

Dhyana(Sanskrit) ::: A term signifying profound spiritualintellectual contemplation with utter detachment from allobjects of a sensuous and lower mental character. In Buddhism it is one of the six paramitas ofperfection. One who is adept or expert in the practice of dhyana, which by the way is a wonderfulspiritual exercise if the proper idea of it be grasped, is carried in thought entirely out of all relations withthe material and merely psychological spheres of being and of consciousness, and into lofty spiritualplanes. Instead of dhyana being a subtraction from the elements of consciousness, it is rather a throwingoff or casting aside of the crippling sheaths of ethereal matter which surround the consciousness, thusallowing the dhyanin, or practicer of this form of true yoga, to enter into the highest parts of his ownconstitution and temporarily to become at one with and, therefore, to commune with the gods. It is atemporary becoming at one with the upper triad of man considered as a septenary, in other words, withhis monadic essence. Man's consciousness in this state or condition becomes purely buddhi, or ratherbuddhic, with the highest parts of the manas acting as upadhi or vehicle for the retention of what theconsciousness therein experiences. From this term is drawn the phrase dhyani-chohans ordhyani-buddhas -- words so frequently used in theosophical literature and so frequently misconceived asto their real meaning. (See also Samadhi)

Dhyana (Sanskrit) Dhyāna [from the verbal root dhyai to contemplate, meditate] Profound spiritual-intellectual contemplation, with utter detachment from all objects of sense and of a lower mental character; one of the six paramitas in Buddhism. See also JHANA

Dhyana Yoga (Sanskrit) Dhyāna Yoga Profound spiritual mediation on the divinity within, imbodying six or seven stages of advancement, accompanied by the simultaneous abstraction of thought from external existence; the sixth chapter of the Bhagavad-Gita treats of dhyana yoga. Likewise, one of the paramitas of Buddhism.

Diamond, Diamond-heart The diamond is a symbol signifying the imperishable attributes of the cosmic quinta essentia — the fifth essence of medieval mystics. In Northern Buddhism, the unmanifest Logos, being too spiritual to manifest in material realms directly, sends into the world of manifestation its heart, the diamond heart (vajrasattva, dorjesempa) which is the manifest Logos, from which emanate the Third Logos which collectively is the seven cosmic dhyani-buddhas. Manushya-buddhas, when their personality has become merged in atma-buddhi, are also called diamond-souled because of their spiritual approach to their cosmic prototype; otherwise they are mahatmas of the highest class.

Diti (Sanskrit) Diti As Aditi [from a not + diti] is cosmic space in general, so Diti is cosmically what may be called the first sheath or integument of Aditi. If Aditi is generalized space, Diti becomes the more or less divine spatial extent of a cosmic unit, such as a universe, solar system, etc.; but the significance of Diti points directly to lofty spirit. “Diti . . . is the sixth principle of metaphysical nature, the Buddhi of Akasa. Diti, the mother of the Maruts, is one of her terrestrial forms, made to represent, at one and the same time, the divine Soul in the ascetic, and the divine aspirations of mystic Humanity toward deliverance from the webs of Maya, and final bliss in consequence” (SD 2:613-14).

Divyachakshus, (Sanskrit) Divyacakṣus [from divya divine + cakṣus eye] The divine eye; in Buddhism the first of the divine faculties attained by a buddha: the power of seeing any object in any loka or plane of consciousness. It is one of the six or seven abhijnas (inner powers or faculties), divyachakshus being real spiritual clairvoyance, enabling one to see any object in the universe at whatever distance.

Divyasrotra (Sanskrit) Divyaśrotra [from divya divine + śrotra ear] The divine ear; in Buddhism the second of the abhijnas (powers attained by a buddha or high initiate), that of understanding all sounds on whatever loka or plane, including the understanding of all languages. It corresponds to real clairaudience.

Drishti (Sanskrit) Dṛṣṭi [from the verbal root dṛṣ to see, behold with the mind’s eye] Seeing, the faculty of sight; also the mind’s eye, hence wisdom, intelligence. In Buddhism, not only a theory, doctrine, or visioning, but by contrast a wrong philosophical view of things.

Dugpa (Tibetan) ’drug pa (dug-pa) Adherents of the Buddhist religion of Tibet who, previous to the reform by Tsong-kha-pa in the 14th century, followed sorcery and other more or less tantric practices, which are entirely foreign to the pure teachings of Buddhism. In theosophical literature dugpa has been used as a synonym for Brother of the Shadow — especially in The Mahatma Letters.

Duodenary (or Dodecad) The number 12, or a group of 12. A most important number in cosmic symbology, as in the 12 signs of the zodiac, the 12 apostles, the 12 great gods of Olympus and other theogonies, the 12 sons of Jacob, and 12 months of the year. The Olympian gods are six male and six female, showing dual aspects of each of the six rays of the logos (not including the synthesizing seventh); and the signs of the zodiac in astrology are similarly divided into masculine and feminine. In Buddhist cosmogony are the 12 nidanas — the chief causes of manifested existence, effects generated by a concatenation of causes, ending on this our physical plane. In theosophy the 12 globes, principles, etc., are distributed on seven planes, five on the three arupa planes, and seven on the four rupa planes.

Duscharita or Duscharitra (Sanskrit) Duścarita, Duścāritra [from the verbal root duś-car to act wrongly, behave badly] Misbehavior, ill-conduct, wickedness. In Buddhism, the ten chief sins: three performed by the senses acting through the body (murder, theft, and adultery), four of the mouth (lying, calumny, lewd gossip, and evil speech), and three of the mind or lower manas (covetousness, envy, and wrong belief).

Dzyan (Senzar) Closely similar to the Tibetan dzin (learning, knowledge). Although Blavatsky states that dzyan is “a corruption of the Sanskrit Dhyan and Jnana . . . Wisdom, divine knowledge” (TG 107), there is also a Chinese equivalent dan or jan-na, which in “modern Chinese and Tibetan phonetics ch’an, is the general term for the esoteric schools, and their literature. In the old books, the word Janna is defined as ‘to reform one’s self by meditation and knowledge,’ a second inner birth. Hence Dzan, Djan phonetically, the ‘Book of Dzyan’ ” (SD 1:xx). This term then is connected directly with the ancient mystery-language called Senzar, with Tibetan and Chinese mystical Buddhism mostly of the Mahayana schools, and thirdly with the Sanskrit dhyana of which indeed it was probably originally a corruption.

Dzyan: The Tibetan equivalent of the Buddhist term dhyana (q.v.).

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.

Ekasloka-Sastra (Sanskrit) Ekaśloka-śāstra [from eka one + śloka stanza + śāstra scripture] A Buddhist mystical work written by Nagarjuna, called in Chinese the Yih-shu-lu-kia-lun.

Elias, Elijah (Hebrew) ’Ēliyyāh Hebrew prophet (9th century BC) who struggled against the worship of the Phoenician Baal (1 Kings 17 - 2 Kings 2:15). Blavatsky states that the Hebrew root of the name is equivalent to buddhi, and is so used in the Gospel of John and the Pistis Sophia (BCW 9:492-3, 13:13). See also CARMEL, MOUNT

Emma-O: In Japanese Buddhism, the god who is the ruler of the underworld and judges the dead.

Ephesus was one of the foci of the universal secret doctrine, a laboratory whence sprang light derived from the quintessence of Buddhist, Zoroastrian, and Chaldean philosophy (IU 2:155). It was such in the early days of Christianity, and from it spread that Gnosis to which the Church was later so bitter an antagonist. It was “famous for its great metaphysical College where Occultism (Gnosis) and Platonic philosophy were taught in the days of the Apostle Paul. . . . It was at Ephesus where was the great College of the Essenes and all the lore the Tanaim had brought from the Chaldees” (TG 114).

Eros: (Gr.) 1. Possessive desire or love, commonly erotic. 2. In Platonic thought, the driving force of life aspiring to the absolute Good; hence the motive underlying education, fine art, and philosophy. The connotation of aesthetic fascination, impersonality, and intense desire is retained in Plato's use of the term. Hence Eros is to be distinguished from the Indian Bhakti (selfless devotion), the Buddhist Metta (disinterested benevolence), the Confucian Jen (humanity, charity), and Ai (personal love), and the Christian Agapao (sacrificial, protective brotherly love), and Phileo (personal affection or fondness). -- W.L.

Esoteric Buddhism: The mystic or occultistic schools of Buddhism. Specifically, Lamaism (q.v.).

Every incarnate buddha lives and works in the fourth or lowest buddhakshetra, as Gautama Buddha did; but at the same time, and more particularly when he has laid aside the physical body, he can live and work at will in the next higher buddhakshetra as a nirmanakaya; again as a dhyani-bodhisattva in his higher intermediate spiritual-psychological principle, he can at will function in the next higher buddhakshetra; while last, the dhyani-buddha within him lives and does its own sublime labor on the highest buddhakshetras as a dhyani-buddha. Here lies the true explanation of the many apparently conflicting statements made about the various kinds of buddhas and their various duties or functions, as found in the Buddhist scriptures, especially in the Mahayana writings of Central and Northern Asia.

Evolution is an ancient and cardinal tenet of the archaic wisdom and was formerly called emanation. In mankind, three distinct, principal lines of evolution take place and converge; the spiritual, the mental or manasic, and the astral-vital-physical. The manasic factor is derived from the perfected humanity of a previous manvantara, whose entrance into the human stock of the third root-race brought about the union of the heavenly and the terrestrial so as to make a complete self-conscious being who thereafter mirrors every plane in nature. In humankind, the divine monad, a spark of the universal spirit, emanates from itself its first vehicle, and thus is formed the spiritual monad, atma-buddhi. This monad, emanating from itself in its turn another vehicle, becomes the higher human soul or reimbodying ego; and the emanational process is continued throughout the human constitution by the formation of the astral-vital soul which in its turn emanates or oozes forth the physical body.

’Eyn Soph (Hebrew) ’Ēin Sōf Also Ain Soph, Ayn Soph, Eyn Suph, Ein Soph, etc. No-thing, the negatively existent one, or the no-thing of space corresponding closely in some respects to the mystical sunyata of Mahayana Buddhism. Used in the Qabbalah for that which is above Kether or Macroprosopus, i.e., no-thing. “It is so named because we do not know, and it is impossible to know, that which there is in this Principle, because it never descends as far as our ignorance and because it is above Wisdom itself” (Zohar iii, 288b).

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.

  “First it [the light of the Logos] is the life, or the Mahachaitanyam of the cosmos; that is one aspect of it; secondly, it is force, and in this aspect it is the Fohat of the Buddhist philosophy; lastly, it is wisdom, in the sense that it is the Chichakti [Chichchakti] of the Hindu philosophers. All these three aspects are . . . combined in our conception of the Gayatri” (N on BG 90).

Fohat (Tibetan-Mongolian) [from Mon pho, fo buddha, buddhi] Cosmic life or vitality; bipolar cosmic vital electricity, equivalent to the light of the Logos, daiviprakriti, eros, the fiery whirlwind, etc. As the bridge between spirit and matter, fohat is the collectivity of intelligent forces through which cosmic ideation impresses itself upon substance, thus forming the various worlds of manifestation. In the manifested universe, it “is that Occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse which becomes in time law. . . . Fohat becomes the propelling force, the active Power which causes the One to become Two and Three . . . then Fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine” (SD 1:109).

fohist ::: n. --> A Buddhist priest. See Fo.

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.

Furthermore, the universe is a social order, and nothing can stand by itself. At the same time, everything has its opposite. "No two of the productions of creation are alike," and the Taoist doctrine of the equality of things must be rejected. In the eternal sequence of appearance and disappearance every creation is new, and the Buddhist doctrine of transmigration must be rejected.

Gautama Buddha: (Skr. Gautama, a patronymic, meaning of the tribe of Gotama; Buddha, the enlightened one) The founder of Buddhism. born about 563 B.C. into a royal house at Kapilavastu. As Prince Siddhartha (Siddhattha) he had all worldly goods and pleasures at his disposal, married, had a son, but was so stirred by sights of disease, old age, and death glimpsed on stolen drives through the city that he renounced all when but 29 years of age, became a mendicant, sought instruction in reaching an existence free from these evils and tortures, fruitlessly however, till at the end of seven years of search while sitting under the Bodhi-tree, he became the Buddha, the Awakened One, and attained the true insight. Much that is legendary and reminds one of the Christian mythos surrounds Buddha's life as retold in an extensive literature which also knows of his former and future existences. Mara, the Evil One, tempted Buddha to enter nirvana (s.v.) directly, withholding thus knowledge of the path of salvation from the world; but the Buddha was firm and taught the rightful path without venturing too far into metaphysics, setting all the while an example of a pure and holy life devoted to the alleviation of suffering. At the age of 80, having been offered and thus compelled to partake of pork, he fell ill and in dying attained nirvana. -- K.F.L.

Gedong, Gyelong, Gelung (Tibetan) dge slong (ge-long) Buddhist monk, translating Sanskrit bhikshu.

Gelug: The reformed sect of Lamaism (Tibetan Buddhism); called the Yellow Sect. Its head and representative, the Dalai Lama, has temporal rule over Tibet.

Gelukpas (Tibetan) dge lugs pa (ge-lug-pa, ge-luk-pa) Also Gelugpas. Model of virtue, or a contraction for earlier names of Tsong-kha-pa’s school dga’ ldan pa’i lugs, or dga’ ldan lugs pa, derived from the name of the great monastery of Ganden (dga ldan) which he founded. Those who follow the precepts inaugurated by the Tibetan Buddhist reformer Tsong-kha-pa (1358-1417).

Generally in The Secret Doctrine it is the fifth kosmic element from below, a link between kosmic mind or mahat and the lower manifested world, the vehicle of the former and the parent of the latter. Looking at aether in a more general kosmic way, it is the field of activity of the kosmic Third Logos, Brahma-prakriti, and therefore the great womb of manifested being, the treasure house of all kosmic types, forth from which they flow at the opening of manifestation and back into which they will again be ingathered at the beginning of kosmic pralaya. It is in consequence the great mother-substance out of which all the hierarchies are built. It interpenetrates everything, lasting from the beginning of the universal manvantara to its end, and indeed, may be said to continue, in its most spiritualized form throughout kosmic pralaya as the seed-house or storehouse from which everything will flow into manifestation again when the new period of kosmic activity arrives. Considered as the cosmic mother of all things, aether in its highest feminine aspect is the same as the Vedic Aditi or the Hera or Juno of Greece and Rome. Thus in one sense it is also mulaprakriti, the generator or producer of the seeds of beginnings and things. The Old Testament refers to aether as the kosmic waters. In its highest parts it is mystically alaya (the kosmic spirit-soul) or what in Northern Buddhism is called svabhavat, more mystically adi-buddhi. See also ACTIO IN DISTANS; AKASA

Ghosha (Sanskrit) Ghoṣa An indistinct noise; tumult; a sound of words or cries heard at a distance. In Buddhism, a great arhat, author of the Abhidharmamrita-Sastra.

gnosis ::: "a power above mind working in its own law, out of the direct identity of the supreme Self", a faculty superior to buddhi or intellect, possessing not only the "concentrated consciousness of the infinite Essence", but "also and at the same time an infinite knowledge of the myriad play of the Infinite"; (in 1919-20) the supra-intellectual consciousness (also called ideality or vijñana) with its three planes of logistic, hermetic and seer gnosis, each successive level being more "intense and large in light, imperative, instantaneous, the scope of the active knowledge larger, the way nearer to the knowledge by identity, the thought more packed with the luminous substance of self-awareness and all-vision"; (in most of 1927 before 29 October) a plane of consciousness usually referred to as above the supreme ...64 supermind and descending into it to form supreme supermind gnosis, also rising to the "invincible Gnosis of the Divine"; (in April 1927) a term encompassing three degrees of supramental gnosis (corresponding to planes later redefined as parts of the overmind system) and a fourth degree of divine gnosis; (from 29 October 1927 onwards) equivalent to "divine gnosis", a grade of consciousness above overmind (but sometimes distinguished from supermind, which occupies a similar position) and descending into it to form gnostic overmind or gnosis in overmind.

God-man Mankind after the change in the third root-race when animal humanity became incarnate devas because of the overshadowing incarnations of the manasaputras. Also manas (mind) in alliance with atma-buddhi, as contrasted with manas in alliance with the lower principles — the latter being simply and merely human. Sometimes used to describe the avataras appearing in the human race at periodic intervals, or again to describe buddhas or other spiritual-human beings.

Gold The king of metal, symbol of perfection, durability, and purity; of the real sun, the great masculine principle, the Father, the positive side of the solar cosmic life. Alchemists considered gold as being a deposit of solar light, regarding light as the emanative fire from the sun. The gold of human nature, which has to be purified by fire from its dross, is manas, the self-conscious element, when purified from contamination with the dross of the lower principles and united with buddhi. While divine alchemy seeks to purify the gold of human nature, physical alchemy seeks to derive gold by transmutation from baser metals. In contrast with gold, brass is mentioned as signifying the baser elements or the world of passional matter; and by another contrast, silver is the analog of the watery or feminine principle, whose planetary counterpart is the moon.

guru purnima. ::: annual festival traditionally celebrated by hindus and buddhists &

Guru (Sanskrit) Guru Teacher, preceptor; applied not only to a chela’s spiritual teacher, but to spiritual and metaphysical teachers of many kinds. The spiritual fire within each person, the higher self or atma-buddhi, is also called a guru, a divine instructor; and this higher self within each individual is, when all is said, the supreme guru for that person. The Master outside of the disciple’s own spiritual guide is a very necessary element in genuine occult instruction; but the outer guru, the Master who teaches and leads the disciple, has always in view the evocation and development of the guru within the disciple — the bringing to birth of the chela’s own inner divine and intellectual energies and powers.

habitual mind ::: the lowest form of the thinking mind (buddhi), consisting of an "undercurrent of mechanically recurrent thought" and a movement that reduces "all new experience . . . to formulas of habitual thinking".

hacker humour A distinctive style of shared intellectual humour found among hackers, having the following marked characteristics: 1. Fascination with form-vs.-content jokes, paradoxes, and humour having to do with confusion of metalevels (see {meta}). One way to make a hacker laugh: hold a red index card in front of him/her with "GREEN" written on it, or vice-versa (note, however, that this is funny only the first time). 2. Elaborate deadpan parodies of large intellectual constructs, such as specifications (see {write-only memory}), standards documents, language descriptions (see {INTERCAL}), and even entire scientific theories (see {quantum bogodynamics}, {computron}). 3. Jokes that involve screwily precise reasoning from bizarre, ludicrous, or just grossly counter-intuitive premises. 4. Fascination with puns and wordplay. 5. A fondness for apparently mindless humour with subversive currents of intelligence in it - for example, old Warner Brothers and Rocky & Bullwinkle cartoons, the Marx brothers, the early B-52s, and Monty Python's Flying Circus. Humour that combines this trait with elements of high camp and slapstick is especially favoured. 6. References to the symbol-object antinomies and associated ideas in Zen Buddhism and (less often) Taoism. See {has the X nature}, {Discordianism}, {zen}, {ha ha only serious}, {AI koan}. See also {filk} and {retrocomputing}. If you have an itchy feeling that all 6 of these traits are really aspects of one thing that is incredibly difficult to talk about exactly, you are (a) correct and (b) responding like a hacker. These traits are also recognizable (though in a less marked form) throughout {science-fiction fandom}. (1995-12-18)

has the X nature (From Zen Buddhist koans of the form "Does an X have the Buddha-nature?") Common hacker construction for "is an X", used for humorous emphasis. "Anyone who can't even use a program with on-screen help embedded in it truly has the {loser} nature!" See also {the X that can be Y is not the true X}. [{Jargon File}] (1995-01-11)

Hdu-Byed (Tibetan) (hDu-bYed) ’du byed (du-je) Equivalent of Sanskrit samskara; many meanings, including the fourth in the Buddhist list of five skandhas.

Heart Doctrine In Mahayana Buddhism, the hidden or esoteric teachings as opposed to the eye doctrine, the public or exoteric teachings. In theosophy, the heart doctrine is considered to contain the more profound and compassionate teachings which go beyond the literal interpretation of the publicly given doctrines. ( )

Heart The heart is the seat in the human body of buddhic consciousness, corresponding to the anahata chakra which is ruled by the planet Venus. There are three principal centers of the human body: the heart as the center of spiritual consciousness; the head as the center of mental consciousness; and the navel as the center of kamic or emotional consciousness. The heart is the organ through which the higher ego acts, seeking to impress the lower self which works through the brain. In this sense the heart is the most important part of the body, and when developed leads to spiritual mastery, the unity of atma-buddhi-manas. In another sense, the heart corresponds to prana, “but only because Prana and the Auric Envelope are essentially the same, and because again as Jiva it is the same as the Universal Deity” (BCW 12:694).

henna ::: n. --> A thorny tree or shrub of the genus Lawsonia (L. alba). The fragrant white blossoms are used by the Buddhists in religious ceremonies. The powdered leaves furnish a red coloring matter used in the East to stain the hails and fingers, the manes of horses, etc.
The leaves of the henna plant, or a preparation or dyestuff made from them.


Hetu (Sanskrit) Hetu Cause, motive, impulse; in the Nyaya system of philosophy, a logical reason or deduction or argument; the reason for an inference, applied especially to the second member or avayava of the five-membered syllogism. In Buddhism, a primary cause, opposed to pratyaya (concurrent cause).

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 Manas The aspect of the dual manas or human mental principle, which is attracted to buddhi or the spiritual principle, and which therefore is conditionally immortal. The lower manas is attracted to the kama or desire principle and dissolves after death as part of the kama-rupa. ( )

higher mind ::: (c. 1931, in the diagram on page 1360) a plane of consciousness with three levels: "liberated intelligence", "intuitive [higher mind]" and "illumined [higher mind]" (in ascending order). The first level may correspond to vijñanabuddhi in the earlier terminology of the Record of Yoga. The "intuitive" and "illumined" levels may be what Sri Aurobindo soon after making the diagram began to refer to as "higher mind" (defined as "a luminous thought-mind, a mind of spiritborn conceptual knowledge") and "illumined mind" (characterised by "an intense lustre, a splendour and illumination of the spirit"); cf. logistic ideality (also called luminous reason) and hermetic ideality or srauta vijñana (distinguished by "a diviner splendour of light and blaze of fiery effulgence") in the terminology of 1919-20.

Higher Self The divine-spiritual essence or essential egoity overshadowing the human being, the atma-buddhi with the efflorescence of manas. The higher self is the god within, the source of all right motive, the fountain of intuition, and the voice of divine harmony seeking to control the individual’s life and to transform or transmute all the voices of personal desire.

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).

Hinayana (Sanskrit) Hīnayāna Little vehicle; the Theravada school of Southern Buddhism, with its representative in the Buddhism of the North; usually considered the exoteric school in contrast with the Mahayana (great vehicle), the so-called esoteric school. The Hinayana represents what Buddhist mystics have called the eye doctrine, that portion of the Buddha’s teaching which is exoteric or for the public, and therefore visible to the eye; while the Mahayana is called the heart doctrine, meaning that portion of the Buddha’s teaching which was hid, the secret or heart of the teaching. But there is also a distinctly esoteric side to the Hinayana when it is properly analyzed and understood.

His portrayal of Zeus in different dramas is inconsistent, since there were two Zeuses: the abstract deity of Grecian thought, and the Olympic Zeus. While the former represents the head of the hierarchy of divinities, the latter is, in man, the human soul or kama-manas. Prometheus, who steals fire from heaven and brings it to mankind in a fennel-stalk, is buddhi-manas, mankind’s savior. Zeus is the serpent, the intellectual tempter of humanity, which nevertheless begets in due time the man-savior, the solar Dionysus (SD 2:419-20). Harmony results from the equilibrium of contraries, and the drama of evolution as depicted in man shows the clash of descending and reascending cycles, the antimony of law and free will. These dramas have been immortalized for all generations by Aeschylus who, in his daring and self-sacrificing enthusiasm, may himself be styled a Prometheus offending the powers that be in order to bring light to mankind.

Houen (Chinese) The lower portion of the human soul, corresponding to kama. The other human aspect is the ling, the higher ling corresponding to buddhi and the lower ling to manas (BCW 7:202). The houen after death becomes the kama-rupa or astral elementary. Chinese used to evoke houen in cases of murder to receive information on the case (BCW 7:205).

However insensible the person is of externals, he is conscious in some part of his composite nature, just as each principle of his being has its own range of awareness after death. Some people have brought back a more or less clear memory of a state of being transcending anything they had ever imagined on earth. Their first feeling is one of a delicious peace and liberation; then comes a mental clearness with majestic visions of perfect truth, and a realization of a self-existent “I” as a part of a universal whole. The spiritually-minded person may attain to an instant and complete buddhi-manasic vision of “things as they are.” Such a one, at the moment of recovery, is often vividly sensible of being aroused from a state of superior existence, but is unable to recall what it was. Again, any gleams of knowledge that do survive the transit may be misinterpreted by the brain-mind from its preconceived philosophical or religious ideas. The average person, however, brings back little if any remembrance of his experience.

Human Ego ::: The human ego is seated in that part of the human constitution which theosophists call the intermediateduad, manas-kama. The part which is attracted below and is mortal is the lower human ego. The partwhich aspires upwards towards the buddhi and ultimately joins it is the higher human ego orreincarnating ego. The dregs of the human ego after the death of the human being and after the seconddeath in the kama-loka, remain in the astral spheres as the disintegrating kama-rupa or spook.

Human Monad ::: In theosophical terminology the human monad is that part of man's constitution which is the root of thehuman ego. After death it allies itself with the upper duad, atma-buddhi, and its inclusion within thebosom of the upper duad produces the source whence issues the Reincarnating Ego at its next rebirth.The monad per se is an upper duad alone, but the attributive adjective "human" is given to it on accountof the reincarnating ego which it contains within itself after death. This last usage is rather popular andconvenient than strictly accurate.

Human Soul The clothing or ray of the human ego; it is the egoic center in manas, under the influence of both buddhi and the kamic nature. We may speak of a threefold human soul — buddhi-manas or the spiritual soul, manas or the human soul, and kama-manas or the animal soul, each the expression of its own ego. Each ego is the expression of its monad. The characteristic of the human soul is duality, affording the field for the interaction of spiritual and lower forces.

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.

Hygeia or Hygea (Greek) hygieia. Health; goddess of health, daughter of Aesculapius, represented as a maiden feeding a serpent from a cup — the serpent referring generally to the vital pathways or flow of the buddhi, often alluded to in Hindu writings as kundalini, drinking from the cup of knowledge. Identified with the Roman Salus.

Iddhi (Pali) Iddhi [from the verbal root sidh to succeed, attain an objective, reach accomplishment] Equivalent to the Sanskrit siddhi, used to signify the powers or attributes of perfection: powers of various kinds, spiritual and intellectual as well as astral and physical, acquired through training, discipline, initiation, and individual holiness. In Buddhism it is generally rendered “occult power.” There are two classes of iddhis, the higher of which, according to the Digha-Nikaya and other Buddhist works, are eight in number: 1) the power to project mind-made images of oneself; 2) to become invisible; 3) to pass through solid things, such as a wall; 4) to penetrate solid ground as if it were water; 5) to walk on water; 6) to fly through the air; 7) to touch sun and moon; and 8) to ascend into the highest heavens. The same work represents the Buddha as saying: “It is because I see danger in the practice of these mystic wonders that I loathe and abhor and am ashamed thereof” (1:213) — a true statement although iddhis are powers of the most desirable kind when pertaining to the higher nature, for they are of spiritual, intellectual, and higher psychical character. It is only when iddhis or siddhis are limited to the meaning of the gross astral psychic attributes that the Buddha properly condemns them as being dangerous always, and to the ambitious and selfish person extremely perilous. Further, it was an offense against the regulations of the Brotherhood (Samgha) for any member to display any powers before the laity.

ideality ::: the supra-intellectual faculty (vijñana) with its powers of smr.ti (consisting of intuition and discrimination), sruti (or inspiration) and dr.s.t.i (or revelation), usually distinguished from (but sometimes including) vijñanabuddhi or intuitive mind. The plane of ideality or vijñana generally referred to in the early period of the Record of Yoga appears to be what in 1918 was designated primary / inferior ideality, above which Sri Aurobindo then distinguished a secondary / superior ideality. In 1919, the lower plane came to be called logistic ideality in a scheme of three planes, of which the higher two were termed hermetic ideality (later srauta vijñana) and seer ideality. Up to 1920, "ideality" by itself continued to refer mainly to the first of these planes.

Ideation The faculty, power, or process of forming ideas. Cosmic ideation denotes an abstraction, being one aspect of cosmic egoity, and also the more concrete reality represented by mahat. Cosmic ideation, focused in a basis or upadhi, results as the abstract consciousness of space working through the monad or vehicle; and the manifestations vary according to the degree of the different upadhis. Cosmic ideation is sometimes called mahabuddhi or mahat, the universal world-soul, the cosmic or spiritual noumenon of matter. As mahat is the primordial essence or principle of cosmic consciousness and intelligence, it is the fountain of the seven prakritis — the seven planes or elements of the universe — and the guiding intelligence of manifested nature on all planes. Going deeper, we have precosmic ideation, which is an aspect of that metaphysical triad which is the root from which proceeds all manifestation.

Idol, Idolotry [from Greek eidolon image, idol] The use of images of divinities, which pertains to exotericism, as do visible symbols, ceremonies, and rituals in general. Attitudes vary among religions: Judaism, Islam, and Protestant Christianity absolutely forbid it; Orthodox Christianity permits icons, such as pictures of saints; Roman Catholicism, Hinduism, and Buddhism permit it altogether. Varying degrees of ignorance or enlightenment may regard an idol as in itself a species of imbodied divinity, as transmitting the influence of a divinity or, more spiritually, as a reminder of a divinity. In a real sense, idolatry is the attaching of undue importance to the form rather than to the spirit, and often becomes degraded into worshiping the images made in our imagination and imbodied in work of the hands. “Esoteric history teaches that idols and their worship dies out with the Fourth Race, until the survivors of the hybrid races of the latter (Chinamen, African Negroes, etc.) gradually brought the worship back. The Vedas countenance no idols; all the modern Hindu writings do” (SD 2:723).

In ancient Egypt the various forms of the disk were favorite symbols, representing either the sun or moon. The deities specially connected with the solar disk were Amen-Ra, Aten, and Horus. In ancient India the disk or chakra was frequently associated with Vishnu; with the Buddhists it appears in the symbol of the wheel which every buddha is represented as turning or setting in motion.

In Buddhist writings Aruna is the name of 1) a Kshattriya king who sired Sikhi Buddha; 2) a class of gods; 3) a naga or serpent-king; 4) a king of Potali in Assaka who, being victorious in battle against the Kalinga king, won the latter’s four daughters; and 5) a pleasure ground near Anupama where the Buddha Vessabhu, a week after attaining enlightenment, delivered his first discourse.

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.

In Chinese Buddhism the term is used for the genii of the four quarters, called in China the Black Warrior, the White Tiger, the Vermilion Bird, and the Azure Dragon — the Four Hidden Dragons of Wisdom. In her rendering of the Stanzas of Dzyan, Blavatsky uses Dragon of Wisdom as an equivalent of Oeaohoo the Younger — the germ and overseer of all things to the end of the life cycle.

In connection with man, the kabiri are the four lower classes of spiritual entities otherwise known as pitris, kumaras, and agnishvattas — all children of kosmic mahat. These divinities, although minor gods compared with the twelve great gods, were nevertheless held in the highest veneration particularly by those who were initiated into their Mysteries. Herodotus speaks of them and their functions with great reserve, but refers to them as being fire gods — which they were because cosmically representing the divine powers of the creative intellectual fire which in humanity works in similar fashion as the intellectual fire- or solar pitris. Their human influence is connected directly with manas and buddhi-manas.

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).

Indian Aesthetics: Art in India is one of the most diversified subjects. Sanskrit silpa included all crafts, fine art, architecture and ornament, dancing, acting, music and even coquetry. Behind all these endeavors is a deeprooted sense of absolute values derived from Indian philosophy (q.v.) which teaches the incarnation of the divine (Krsna, Shiva, Buddha), the transitoriness of life (cf. samsara), the symbolism and conditional nature of the phenomenal (cf. maya). Love of splendour and exaggerated greatness, dating back to Vedic (q.v.) times mingled with a grand simplicity in the conception of ultimate being and a keen perception and nature observation. The latter is illustrated in examples of verisimilous execution in sculpture and painting, the detailed description in a wealth of drama and story material, and the universal love of simile. With an urge for expression associated itself the metaphysical in its practical and seemingly other-worldly aspects and, aided perhaps by the exigencies of climate, yielded the grotesque as illustrated by the cave temples of Ellora and Elephanta, the apparent barbarism of female ornament covering up all organic beauty, the exaggerated, symbol-laden representations of divine and thereanthropic beings, a music with minute subdivisions of scale, and the like. As Indian philosophy is dominated by a monistic, Vedantic (q.v.) outlook, so in Indian esthetics we can notice the prevalence of an introvert unitary, soul-centric, self-integrating tendency that treats the empirical suggestively and by way of simile, trying to stylize the natural in form, behavior, and expression. The popular belief in the immanence as well as transcendence of the Absolute precludes thus the possibility of a complete naturalism or imitation. The whole range of Indian art therefore demands a sharing and re-creation of absolute values glimpsed by the artist and professedly communicated imperfectly. Rules and discussions of the various aspects of art may be found in the Silpa-sastras, while theoretical treatments are available in such works as the Dasarupa in dramatics, the Nrtya-sastras in dancing, the Sukranitisara in the relation of art to state craft, etc. Periods and influences of Indian art, such as the Buddhist, Kushan, Gupta, etc., may be consulted in any history of Indian art. -- K.F.L.

In Mahayana Buddhism, alaya-vijnana has acquired a somewhat larger and higher significance: alaya (an abode, in the sense of focus of activity), the prepositional prefix a (meaning position or limitation) with the verb li (to dissolve) signifies solution or coalescence in unity. Used much as the term human monad is in theosophy, equivalent to the higher manas or even buddhi-manas, it therefore signifies the focus or interior organ of consciousness into which is collected at the end of each incarnation the aroma of the higher experiences during that lifetime, thus forming a kind of treasury.

Inner God ::: Mystics of all the ages have united in teaching this fact of the existence and ever-present power of anindividual inner god in each human being, as the first principle or primordial energy governing theprogress of man out of material life into the spiritual. Indeed, the doctrine is so perfectly universal, and isso consistent with everything that man knows when he reflects over the matter of his own spiritual andintellectual nature, that it is small wonder that this doctrine should have acquired foremost place inhuman religious and philosophical consciousness. Indeed, it may be called the very foundation-stone onwhich were builded the great systems of religious and philosophical thinking of the past; and rightly so,because this doctrine is founded on nature herself.The inner god in man, man's own inner, essential divinity, is the root of him, whence flow forth ininspiring streams into the psychological apparatus of his constitution all the inspirations of genius, all theurgings to betterment. All powers, all faculties, all characteristics of individuality, which blossomthrough evolution into individual manifestation, are the fruitage of the working in man's constitution ofthose life-giving and inspiring streams of spiritual energy.The radiant light which streams forth from that immortal center or core of our inmost being, which is ourinner god, lightens the pathway of each one of us; and it is from this light that we obtain idealconceptions. It is by this radiant light in our hearts that we can guide our feet towards an ever largerfulfilling in daily life of the beautiful conceptions which we as mere human beings dimly or clearlyperceive, as the case may be.The divine fire which moves through universal Nature is the source of the individualized divine firecoming from man's inner god.The modern Christians of a mystical bent of mind call the inner god the Christ Immanent, the immanentChristos; in Buddhism it is called the living Buddha within; in Brahmanism it is spoken of as the Brahmain his Brahmapura or Brahma-city, which is the inner constitution.Hence, call it by what name you please, the reflective and mystical mind intuitively realizes that thereworks through him a divine flame, a divine life, a divine light, and that this by whatever name we maycall it, is himself, his essential SELF. (See also God)

In order to appreciate fully the meaning of the universe, man must comprehend Reason. This can be done by "investigating things to the utmost" (ko wu), that is, by "investigating the Reason of things to the utmost (ch'iung li)." When sufficient effort is made, and understanding naturally comes, one's nature will be realized and his destiny will be fulfilled, since "the exhaustive investigation of Reason, the full realization of one's nature, and the fulfillment of destiny are simultaneous." When one understands Reason, he will find that "All people are brothers and sisters, and all things are my companions," because all men have the same Reason in them. Consequently one should not entertain any distinction between things and the ego. This is the foundation of the Neo-Confucian ethics of jen, true manhood, benevolence or love. Both the understanding of Reason and the practice of jen require sincerity (ch'eng) and seriousness (ching) which to the Neo-Confucians almost assumed religious significance. As a matter of fact these have a certain correspondence with the Buddhist dhyana and prajna or meditation and insight. Gradually the Neo-Confucian movement became an inward movement, the mind assuming more and more importance.

In orthodox Buddhism it does mean a disintegration, not of the soul — for that does not exist — but of a mental compound or stream of associations or samskaras which we mistake for our self. In illusionist Vedanta it means not a disintegration but a disappearance of a false and unreal individual self into the one real Self or Brahman j it is the idea and experience of indivi- duality that so disappears and ceases — we may say a false light that is extinguished {nirvana) in the true Light. In spiritual experience it is sometimes the loss of all sense of individuality in a boundless cosmic consciousness ; what was the individual remains only as a centre or a channel for the flow of a cosmic consciousness and cosmic force and action. Or it may be the experience of the loss of individuality in a transcendent being and consciousness in which the sense of the cosmos as well as the individual disappears. Or again, it may be in a transcend- ence which is aware of and supports the cosmic action. But what do we mean by the individual ? What we usually call by that name is a natural ego, a device of nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible ; but the individual self is not this ego. The individual soul Is a spiritual being which is sometimes described as an eternal por- tion of the Divine but can also be described as the Divine him- self supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings. It is this which makes possible the Divine Life.

In Southern Buddhism, the word also means residue, relics (that which remains after the body has been cremated), and applied especially to the relics of the Buddha’s body alleged to have been collected after its cremation.

intellectual tapas ::: will-power on the plane of the buddhi, where it introduces a stress of speculation and intellectual preference that is an obstacle to knowledge; same as mental tapas.

In the Bhagavad-Gita (7:4), prakriti manifests in eight portions — “earth, water, fire, air, ether [space: kham-akasa], mind [manas], understanding [buddhi] and egoity, self-sense [ahamkara]” — all of which relate to the object side, which gives an erroneous sense of identity or egoity.

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 esoteric, and even exoteric Buddhism of the North, Adi-Buddha (Chogi dangpoi sangye), the One unknown, without beginning or end, identical with Parabrahm and Ain-Soph, emits a bright ray from its darkness.

In the human constitution buddhi is a ray from the cosmic principle mahabuddhi or adi-buddhi, a synonym for alaya, pradhana, or the Second Logos, while akasa in its higher reaches is identic with alaya.

In the Mahabharata (Adi-parvan, ch 66) Airavata guards the eastern zone. Four such “elephants” (sometimes eight, each with its sakti or feminine potency) uphold the structure of the earth. The mighty four-tusked Airavata, therefore, represents one of the lokapalas (world protectors) — called by Buddhists maharajas (great kings) — which are the guardians and supporters of the universe. They are also mystically connected with the lipikas, the eternal karmic scribes. In the Bhagavad-Gita (10:2, 7) Krishna, in naming his divine manifestations, says that among elephants he is Airavata.

In theosophical literature, the Hierarchy of Compassion of our solar system is sometimes given as: 1) adi-buddhi (primal wisdom), the mystic universally diffused essence; 2) mahabuddhi (universal buddhi), the Logos; 3) daiviprakriti (universal divine light), universal life, the Second Logos; 4) Sons of Light, the seven cosmic logoi, the logoi of cosmic life, the Third Logos; 5) dhyani-buddhas (buddhas of contemplation); 6) dhyani-bodhisattvas (bodhisattvas of contemplation); 7) manushya-buddhas (human buddhas), racial buddhas; 8) bodhisattvas; and 9) men. Here, the Sons of Light or the seven cosmic logoi emanating from the sun and working in its kingdom are the parents of the rectors or planetary spirits of the seven sacred planets. The seven dhyani-buddhas, also called the celestial buddhas or causal buddhas, through their emanated representatives each govern one round of the septenary cycles of evolution on a planetary chain. The seven dhyani-bodhisattvas, or bodhisattvas of the celestial realms, similarly through their emanated representatives each govern one of the seven globes comprising a planetary chain. The manushya-buddhas are the buddhas which watch over the root-races in a round, two appearing in every race, one near the commencement and one near the midpoint of each root-race. Gautama Buddha was the second racial buddha of the fifth root-race. The bodhisattvas of earth are those spiritual and intellectually advanced human beings who leave the nirvana of buddhahood in order to remain on earth for their sublime work of aiding, stimulating, and guiding those hosts of entities, including humanity, trailing behind them.

“In the Rig Veda Indra is the highest and greatest of the Gods, and his Soma-drinking is allegorical of his highly spiritual nature. In the Puranas Indra becomes a profligate, a regular drunkard on the Soma juice, in the terrestrial way” (SD 2:378). Indra corresponds with the cosmic principle mahat and in the human constitution with its reflection, manas, in its dual aspect. At times he is connected with buddhi; at others he is dragged down by kama, the desire principle.

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 this connection, the Kalki-avatara — stated to be the final incarnation of Vishnu in Hinduism or the incarnation of Maitreya-Buddha in Northern Buddhism — and the final great hero and savior of mankind of the Zoroastrians called Sosiosh, as well as the Faithful and True one of the Christian book of Revelation, all appear on a white horse. All these heroes or saviors are connected emblematically with horses of power because the horse has been from immemorial time a representation of solar, spiritual, and intellectual energies. See also ASVAMEDHA

intuitive mind ::: same as vijñanabuddhi, a higher form of the buddhi whose "inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane", but which "can perceive the truth only by a brilliant reflection or limited communication and subject to the restrictions and the inferior capacity of the mental vision".

Jagrat(Sanskrit) ::: The state of consciousness when awake, as opposed to svapna, the dreaming-sleeping state ofconsciousness, and different again from sushupti when the human consciousness is plunged intoprofound self-oblivion. The highest of all the states into which the consciousness may cast itself, or becast, is the turiya ("fourth"), which is the highest state of samadhi, and is almost a nirvanic condition.All these states or conditions of the consciousness are affections or phases of the constitution of man, andof beings constructed similarly to man. The waking state, or jagrat, is the state or condition ofconsciousness normal to the imbodied human being when not asleep. Svapna is the state ofconsciousness more or less freed from the sheath of the body and partially awake in the astral realms,higher or lower as the case may be. Sushupti is the state of self-oblivion into which the human being isplunged when the percipient consciousness enters into the purely manasic condition, which isself-oblivion for the relatively impotent brain-mind; whereas the turiya state, which is a practicalannihilation of the ordinary human consciousness, is an attainment of union with atma-buddhiovershadowing or working through the higher manas. Actually, therefore, it is becoming at one with themonadic essence.

jainism ::: n. --> The heterodox Hindoo religion, of which the most striking features are the exaltation of saints or holy mortals, called jins, above the ordinary Hindoo gods, and the denial of the divine origin and infallibility of the Vedas. It is intermediate between Brahmanism and Buddhism, having some things in common with each.

jyayasi karmano buddhih ::: the intelligence [buddhi] is greater than works. [Gita 3.1]

Kagyud: A semi-reformed sect of Lamaism (Tibetan Buddhism); called the White Sect.

kalyan.a (kalyana; kalyanam) ::: fortunate; beneficent; beneficence; kalyana goodness, good. kaly kalyanabuddhi

Kami: (Japanese) Originally denoting anything that inspires and overawes man with a sense of holiness, the word assumed a meaning in Japanese equivalent to spirit (also ancestral spirit), divinity, and God. It is a central concept in the pre-Confucian and pre-Buddhistic native religion which holds the sun supreme and still enjoys national support, while it may also take on a more abstract philosophic significance. -- K.F.L.

Karanopadhi(Sanskrit) ::: A compound meaning the "causal instrument" or "instrumental cause" in the long series ofreimbodiments to which human and other reimbodying entities are subject. Upadhi, the second elementof this compound, is often translated as "vehicle"; but while this definition is accurate enough for popularpurposes, it fails to set forth the essential meaning of the word which is rather "disguise," or certainnatural properties or constitutional characteristics supposed to be the disguises or clothings or masks inand through which the spiritual monad of man works, bringing about the repetitive manifestations uponearth of certain functions and powers of this monad, and, indeed, upon the other globes of the planetarychain; and, furthermore, intimately connected with the peregrinations of the monad through the variousspheres and realms of the solar kosmos. In one sense of the word, therefore, karanopadhi is almostinterchangeable with the thoughts set forth under the term maya, or the illusory disguises through whichspirit works, or rather through which spiritual monadic entities work and manifest themselves.Karanopadhi, as briefly explained under the term "causal body," is dual in meaning. The first and moreeasily understood meaning of this term shows that the cause bringing about reimbodiment is avidya,nescience rather than ignorance; because when a reimbodying entity through repeated reimbodiments inthe spheres of matter has freed itself from the entangling chains of the latter, and has risen intoself-conscious recognition of its own divine powers, it thereby shakes off the chains or disguises of mayaand becomes what is called a jivanmukta. It is only imperfect souls, or rather monadic souls, speaking ina general way, which are obliged by nature's cyclic operations and laws to undergo the repetitivereimbodiments on earth and elsewhere in order that the lessons of self-conquest and mastery over all theplanes of nature may be achieved. As the entity advances in wisdom and knowledge, and in the acquiringof self-conscious sympathy for all that is, in other words, as it grows more and more like unto itsdivine-spiritual counterpart, the less is it subject to avidya. It is, in a sense, the seeds of kama-manas leftin the fabric or being of the reincarnating entity, which act as the karana or reproducing cause, orinstrumental cause, of such entity's reincarnations on earth.The higher karanopadhi, however, although in operation similar to the lower karanopadhi, orkarana-sarira just described, nevertheless belongs to the spiritual-intellectual part of man's constitution,and is the reproductive energy inherent in the spiritual monad bringing about its re-emergence after thesolar pralaya into the new activities and new series of imbodiments which open with the dawn of thesolar manvantara following upon the solar pralaya just ended. This latter karanopadhi or karana-sarira,therefore, is directly related to the element-principle in man's constitution called buddhi -- a veil, as itwere, drawn over the face or around the being of the monadic essence, much as prakriti surroundsPurusha, or pradhana surrounds Brahman, or mulaprakriti surrounds and is the veil or disguise or sakti ofparabrahman. Hence, in the case of man, this karanopadhi or causal disguise or vehicle corresponds in ageneral way to the buddhi-manas, or spiritual soul, in which the spiritual monad works and manifestsitself.It should be said in passing that the doctrine concerning the functions and operations of buddhi in thehuman constitution is extremely recondite, because in buddhi lie the causal impulses or urges bringingabout the building of the constitution of man, and which, when the latter is completed, and when formingman as a septenary entity, express themselves as the various strata or qualities of the auric egg.Finally, the karana-sarira, the karanopadhi or causal body, is the vehicular instrumental form orinstrumental body-form, produced by the working of what is perhaps the most mysterious principle orelement, mystically speaking, in the constitution not only of man, but of the universe -- the verymysterious spiritual bija.The karanopadhi, the karana-sarira or causal body, is explained with minor differences of meaning invarious works of Hindu philosophy; but all such works must be studied with the light thrown upon themby the great wisdom-teaching of the archaic ages, esoteric theosophy. The student otherwise runs everyrisk of being led astray.I might add that the sushupti state or condition, which is that of deep dreamless sleep, involving entireinsensibility of the human consciousness to all exterior impressions, is a phase of consciousness throughwhich the adept must pass, although consciously pass in his case, before reaching the highest state ofsamadhi, which is the turiya state. According to the Vedanta philosophy, the turiya (meaning "fourth") isthe fourth state of consciousness into which the full adept can self-consciously enter and wherein hebecomes one with the kosmic Brahman. The Vedantists likewise speak of the anandamaya-kosa, whichthey describe as being the innermost disguise or frame or vehicle surrounding the atmic consciousness.Thus we see that the anandamaya-kosa and the karana-sarira, or karanopadhi, and the buddhi inconjunction with the manasic ego, are virtually identical.The author has been at some pains to set forth and briefly to develop the various phases of occult andesoteric theosophical thought given in this article, because of the many and various misunderstandingsand misconceptions concerning the nature, characteristics, and functions of the karana-sarira or causalbody.

Ksanika-vada: (Skr.) The Buddhistic theory (vada) asserting that everything exists only momentarily (ksanika), hence changes continually. -- K.F.L.

Lamaism: A popular term for Tibetan esoteric Buddhism, not used by the Buddhists themselves. It designates the religious beliefs and institutions of Tibet, derived from Mahayana Buddhism (q.v.) which was first introduced in the seventh century by the chieftain Sron-tsan-gampo, superimposed on the native Shamais-tic Bon religion, resuscitated and mixed with Tantric (q.v.) elements by the mythic Hindu Padmasambhava, and reformed by the Bengalese Atisa in the 11th and Tsong-kha-pa at the turn of the 14th century. The strong admixture of elements of the exorcismal, highly magically charged and priest-ridden original Bon, has given Buddhism a turn away from its philosophic orientation and produced in Lamaism a form that places great emphasis on mantras (q.v.)—the most famous one being om mani padme hum —elaborate ritual, and the worship of subsidiary tutelary deities, high dignitaries, and living incarnations of the Buddha. This worship is institutionalized, incorporating a belief in the double incarnation of the Bodhisattva (q.v.) in the Dalai-Lama who resides with political powers at the capital Lhasa, and the more spiritual head Tashi-Lama who rules at Tashi-lhum-po.

lamaism ::: n. --> A modified form of Buddhism which prevails in Thibet, Mongolia, and some adjacent parts of Asia; -- so called from the name of its priests. See 2d Lama.

Light above, others as an infinite ocean i of Power above. If certain schools of Buddhists felt it in their experience as a limit- less Siinya, the Vedantists ou the contrary sec it as a positive

Ling chos: Tibetan legends and tales of gods, demons and giants; parts of an ancient pre-Buddhist religion, carried on in the folklore of the peoples of Tibet.

Lotus sutra: The most popular Buddhist scriptures in the Orient, which teaches salvation for all creatures and propounds the principle that “One is All and All is One.”

Madhyamaka: Another name for the Buddhist school of Sunyavada (s.v.), so-called because it assumes a middle path (madhyama) between theories clinging to the knowableness of the noumenal and the sufficiency of the phenomenal. -- K.F.L.

madhyamika (Buddhists) ::: [the name of a school of Buddhists].

mahabuddhi ::: great buddhi; the supreme creative intelligence of mahabuddhi janaloka, the world of ananda above that of vijñana; also, vijñana itself.

Mahat(Sanskrit) ::: This word means "great." Mahat is a technical term in the Brahmanic system, and is the"father-mother" of manas; it is the "mother" of the manasaputras or sons of mind, or that element fromwhich they spring, that element which they breathe and of which they are the children. In the Sankhyaphilosophy -- one of the six darsanas or "visions," i.e., systems of philosophical visioning of ancientIndia -- mahat is a term that corresponds to kosmic buddhi, but more accurately perhaps to maha-buddhi.

Mahayana Buddhism: "Great Vehicle Buddhism", the Northern, Sanskrit, Tibetan, and Chinese form of Buddhism (q.v.), extending as far as Korea and Japan, whose central theme is that Buddhahood means devotion to the salvation of others and thus manifests itself in the worship of Buddha and Bodhisattvas (q.v.). Apart from absorbing beliefs of a more primitive strain, it has also evolved metaphysical and epistemological systems, such as the Sunya-vada (q.v.) and Vijnana-vada (q.v.). -- K.F.L.

Mahayana Buddhism: “Great Vehicle Buddhism,” the Northern, Sanskrit, Tibetan, and Chinese form of Buddhism (q.v.), extending as far as Korea and Japan, whose central theme is that Buddhahood means devotion to the salvation of others and thus manifests itself in the worship of Buddha and Bodhisattvas (q.v.). Apart from absorbing beliefs of a more primitive strain, it has also evolved metaphysical and epistemological systems, such as the Sunya-vada (q.v.) and Vijnana-vada (q.v.).

mahayana ::: ["the great vehicle", the name of a system of Buddhist teaching].

Main works: Le fondemcnt de l'induction, 187; Psychologie et metaphysique, 1885; Etudes sur le syllogisme, 1907; Note sur le pari de Pascal. --L.W. Lamaism: (from Tibetan b La-ma, honorable title of a monk) The religious beliefs and institutions of Tibet, derived from Mahayana Buddhism (q.v.) which was first introduced in the 7th century by the chieftain Sron-tsan-gampo, superimposed on the native Shamaistic Bon religion, resuscitated and mixed with Tantric (q.v.) elements by the mythic Hindu Padmasambhava, and reformed by the Bengalese Atisa in the 11th and Tsong-kha-pa at the turn of the 14th century. The strong admixture of elements of the exorcismal, highly magically charged and priest-ridden original Bon, has given Buddhism a turn away from its philosophic orientation and produced in Lamaism a form that places great emphasis on mantras (q.v.) -- the most famous one being om mani padme hum) -- elaborate ritual, and the worship of subsidiary tutelary deities, high dignitaries, and living incarnations of the Buddha. This worship is institutionalized, with a semblance of the papacy, in the double incarnation of the Bodhisattva (q.v.) in the Dalai-Lama who resides with political powers at the capital Lhasa, and the more spiritual head Tashi-Lama who rules at Tashi-Ihum-po. Contacts with Indian and Chinese traditions have been maintained for centuries and the two canons of Lamaism, the Kan-jur of 108 books and the Tan-jur of 225 books represent many translations as well as original works, some of great philosophical value. -- K.F.L.

Main works: Sense and Beauty, 1896; Interpret. of Poetry and Religion, 1900; Life of Reason, 5 vols , 1905-6 (Reason in Common Sense, Reason in Society, Reason in Religion, Reason in Art, Reason in Science); Winds of Doctrine, 1913; Egotism in German Philosophy, 1915; Character and Opinion in the U. S., 1920; Skepticism and Animal Faith, 1923; Realms of Being, 4 vols., 1927-40 (Realm of Essence, Realm of Matter, Realm of Truth, Realm of Spirit). -- B.A.G.F. Sarva-darsana-sangraha: (Skr.) A work by Madhvavacarya, professing to be a collection (sangraha) of all (sarva) philosophic views (darsana) or schools. It includes systems which acknowledge and others which reject Vedic (s.v.) authority, such as the Carvaka, Buddhist and Jaina schools (which see). -- K.F.L.

manasa buddhi ::: mental reason.

manasbuddhi ::: see manasabuddhi.

manas ::: mind, the mind proper [as distinct from the intellect (buddhi)], sense-mind.

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.

Manichean ::: Manicheans or their doctrines; i.e. adherents of the dualistic religious system of Manes, a combination of Gnostic Christianity, Buddhism, Zoroastrianism, and various other elements, with a basic doctrine of a conflict between light and dark, matter being regarded as dark and evil.

manichean ::: manicheans or their doctrines; i.e. adherents of the dualistic religious system of Manes, a combination of Gnostic Christianity, Buddhism, Zoroastrianism, and various other elements, with a basic doctrine of a conflict between light and dark, matter being regarded as dark and evil.

Man’s highest accomplished range is the life of the reason or ordered and harmonised intelligence with its dynamic power of intelligent will, the buddhi, which is or should be the driver of man’s chariot.
   Ref: CWSA Vol. 25, Page: 84


  "Man"s highest accomplished range is the life of the reason or ordered and harmonised intelligence with its dynamic power of intelligent will, the buddhi, which is or should be the driver of man"s chariot.” Social and Political Thought

“Man’s highest accomplished range is the life of the reason or ordered and harmonised intelligence with its dynamic power of intelligent will, the buddhi, which is or should be the driver of man’s chariot.” Social and Political Thought

Mara ::: [in Buddhism: the Destroyer, the Evil One (who tempts man to indulge his passions and is the great enemy of the Buddha and of his religion)], conscious devil or self-existent principle of evil.

mayi arpita-manobuddhih ::: [one with] mind and understanding given up to Me. [Gita 8.7; 12.14]

Mean: In general, that which in some way mediates or occupies a middle position among various things or between two extremes. Hence (especially in the plural) that through which an end is attained; in mathematics the word is used for any one of various notions of average; in ethics it represents moderation, temperance, prudence, the middle way. In mathematics:   The arithmetic mean of two quantities is half their sum; the arithmetic mean of n quantities is the sum of the n quantities, divided by n. In the case of a function f(x) (say from real numbers to real numbers) the mean value of the function for the values x1, x2, . . . , xn of x is the arithmetic mean of f(x1), f(x2), . . . , f(xn). This notion is extended to the case of infinite sets of values of x by means of integration; thus the mean value of f(x) for values of x between a and b is ∫f(x)dx, with a and b as the limits of integration, divided by the difference between a and b.   The geometric mean of or between, or the mean proportional between, two quantities is the (positive) square root of their product. Thus if b is the geometric mean between a and c, c is as many times greater (or less) than b as b is than a. The geometric mean of n quantities is the nth root of their product.   The harmonic mean of two quantities is defined as the reciprocal of the arithmetic mean of their reciprocals. Hence the harmonic mean of a and b is 2ab/(a + b).   The weighted mean or weighted average of a set of n quantities, each of which is associated with a certain number as weight, is obtained by multiplying each quantity by the associated weight, adding these products together, and then dividing by the sum of the weights. As under A, this may be extended to the case of an infinite set of quantities by means of integration. (The weights have the role of estimates of relative importance of the various quantities, and if all the weights are equal the weighted mean reduces to the simple arithmetic mean.)   In statistics, given a population (i.e., an aggregate of observed or observable quantities) and a variable x having the population as its range, we have:     The mean value of x is the weighted mean of the values of x, with the probability (frequency ratio) of each value taken as its weight. In the case of a finite population this is the same as the simple arithmetic mean of the population, provided that, in calculating the arithmetic mean, each value of x is counted as many times over as it occurs in the set of observations constituting the population.     In like manner, the mean value of a function f(x) of x is the weighted mean of the values of f(x), where the probability of each value of x is taken as the weight of the corresponding value of f(x).     The mode of the population is the most probable (most frequent) value of x, provided there is one such.     The median of the population is so chosen that the probability that x be less than the median (or the probability that x be greater than the median) is ½ (or as near ½ as possible). In the case of a finite population, if the values of x are arranged in order of magnitude     --repeating any one value of x as many times over as it occurs in the set of observations constituting the population     --then the middle term of this series, or the arithmetic mean of the two middle terms, is the median.     --A.C. In cosmology, the fundamental means (arithmetic, geometric, and harmonic) were used by the Greeks in describing or actualizing the process of becoming in nature. The Pythagoreans and the Platonists in particular made considerable use of these means (see the Philebus and the Timaeus more especially). These ratios are among the basic elements used by Plato in his doctrine of the mixtures. With the appearance of the qualitative physics of Aristotle, the means lost their cosmological importance and were thereafter used chiefly in mathematics. The modern mathematical theories of the universe make use of the whole range of means analyzed by the calculus of probability, the theory of errors, the calculus of variations, and the statistical methods. In ethics, the 'Doctrine of the Mean' is the moral theory of moderation, the development of the virtues, the determination of the wise course in action, the practice of temperance and prudence, the choice of the middle way between extreme or conflicting decisions. It has been developed principally by the Chinese, the Indians and the Greeks; it was used with caution by the Christian moralists on account of their rigorous application of the moral law.   In Chinese philosophy, the Doctrine of the Mean or of the Middle Way (the Chung Yung, literally 'Equilibrium and Harmony') involves the absence of immoderate pleasure, anger, sorrow or joy, and a conscious state in which those feelings have been stirred and act in their proper degree. This doctrine has been developed by Tzu Shu (V. C. B.C.), a grandson of Confucius who had already described the virtues of the 'superior man' according to his aphorism "Perfect is the virtue which is according to the mean". In matters of action, the superior man stands erect in the middle and strives to follow a course which does not incline on either side.   In Buddhist philosophy, the System of the Middle Way or Madhyamaka is ascribed more particularly to Nagarjuna (II c. A.D.). The Buddha had given his revelation as a mean or middle way, because he repudiated the two extremes of an exaggerated ascetlsm and of an easy secular life. This principle is also applied to knowledge and action in general, with the purpose of striking a happy medium between contradictory judgments and motives. The final objective is the realization of the nirvana or the complete absence of desire by the gradual destruction of feelings and thoughts. But while orthodox Buddhism teaches the unreality of the individual (who is merely a mass of causes and effects following one another in unbroken succession), the Madhyamaka denies also the existence of these causes and effects in themselves. For this system, "Everything is void", with the legitimate conclusion that "Absolute truth is silence". Thus the perfect mean is realized.   In Greek Ethics, the doctrine of the Right (Mean has been developed by Plato (Philebus) and Aristotle (Nic. Ethics II. 6-8) principally, on the Pythagorean analogy between the sound mind, the healthy body and the tuned string, which has inspired most of the Greek Moralists. Though it is known as the "Aristotelian Principle of the Mean", it is essentially a Platonic doctrine which is preformed in the Republic and the Statesman and expounded in the Philebus, where we are told that all good things in life belong to the class of the mixed (26 D). This doctrine states that in the application of intelligence to any kind of activity, the supreme wisdom is to know just where to stop, and to stop just there and nowhere else. Hence, the "right-mean" does not concern the quantitative measurement of magnitudes, but simply the qualitative comparison of values with respect to a standard which is the appropriate (prepon), the seasonable (kairos), the morally necessary (deon), or generally the moderate (metrion). The difference between these two kinds of metretics (metretike) is that the former is extrinsic and relative, while the latter is intrinsic and absolute. This explains the Platonic division of the sciences into two classes: those involving reference to relative quantities (mathematical or natural), and those requiring absolute values (ethics and aesthetics). The Aristotelian analysis of the "right mean" considers moral goodness as a fixed and habitual proportion in our appetitions and tempers, which can be reached by training them until they exhibit just the balance required by the right rule. This process of becoming good develops certain habits of virtues consisting in reasonable moderation where both excess and defect are avoided: the virtue of temperance (sophrosyne) is a typical example. In this sense, virtue occupies a middle position between extremes, and is said to be a mean; but it is not a static notion, as it leads to the development of a stable being, when man learns not to over-reach himself. This qualitative conception of the mean involves an adaptation of the agent, his conduct and his environment, similar to the harmony displayed in a work of art. Hence the aesthetic aspect of virtue, which is often overstressed by ancient and neo-pagan writers, at the expense of morality proper.   The ethical idea of the mean, stripped of the qualifications added to it by its Christian interpreters, has influenced many positivistic systems of ethics, and especially pragmatism and behaviourism (e.g., A. Huxley's rule of Balanced Excesses). It is maintained that it is also involved in the dialectical systems, such as Hegelianism, where it would have an application in the whole dialectical process as such: thus, it would correspond to the synthetic phase which blends together the thesis and the antithesis by the meeting of the opposites. --T.G. Mean, Doctrine of the: In Aristotle's ethics, the doctrine that each of the moral virtues is an intermediate state between extremes of excess and defect. -- O.R.M.

Medieval Chinese philosophy was essentially a story of the synthesis of indigenous philosophies and the development of Buddhism. In the second century B.C., the Yin Yang movement identified itself with the common and powerful movement under the names of the Yellow Emperor and Lao Tzu (Huang Lao). This, in turn, became interfused with Confucianism and produced the mixture which was the Eclectic Sinisticism lasting till the tenth century A.D. In both Huai-nan Tzu (d. 122 B.C.), the semi-Taoist, and Tung Chung-shu (177-104- B.C.), the Confucian, Taoist metaphysics and Confucian ethics mingled with each other, with yin and yang as the connecting links. As the cosmic order results from the harmony of yin and yang in nature, namely, Heaven and Earth, so the moral order results from the harmony of yang and yin in man, such as husband and wife, human nature and passions, and love and hate. The Five Agents (wu hsing), through which the yin yang principles operate, have direct correspondence not only with the five directions, the five metals, etc., in nature, but also with the five Constant Virtues, the five senses, etc., in man, thus binding nature and man in a neat macrocosm-microcosm relationship. Ultimately this led to superstition, which Wang Ch'ung (27-c. 100 A.D.) vigorously attacked. He reinstated naturalism on a rational ground by accepting only reason and experience, and thus promoted the critical spirit to such an extent that it gave rise to a strong movement of textual criticism and an equally strong movement of free political thought in the few centuries after him.

Meditation school of Buddhism: See: Zen Buddhism.

mental intuition ::: intuition acting in the buddhi, in contrast to ideal intuition.

Meru: In Buddhist mythology and occult tradition, the mountain situated at the center of the earth; it is regarded as the spiritual center of the universe. (Also called Maru.)

Moderate Realism: See Realism. Modus tollens: See Logic, formal, § 2. Moha: (Skr.) Distraction, perplexity, delusion, beclouding of the mind rendering it unfit to perceive the truth, generally explained as attachment to the phenomenal; in Buddhism, ignorance, as a source of vice. -- K.F.L.

Moha: A Sanskrit term, meaning distraction, perplexity, delusion, beclouding of the mind, rendering it unfit to perceive the truth, generally explained as attachment to the phenomenal; in Buddhism, ignorance, as a source of vice.

More particularly the brain may be described as the organ of the lower manasic activities through the manasic fluid flowing forth from the inner constitution; whereas the heart is the organ — as yet only slightly evolved to its high purposes — for the buddhic or buddhi-manasic parts of the invisible human constitution. Thus when the brain is trained to receive the inflow of the current arising in the higher portion of the fluid which bathes the heart, then the individual lives for the time at least in the highest portions of his constitution, and temporarily becomes a demigod on earth.

Mudra(Sanskrit) ::: A general name for certain intertwinings or positions of the fingers of the two hands, usedalone or together, in devotional yoga or exoteric religious worship, and these mudras or digital positionsare held by many Oriental mystics to have particular esoteric significance. They are found both in theBuddhist statues of northern Asia, especially those belonging to the Yogachara school, and also in Indiawhere they are perhaps particularly affected by the Hindu tantrikas. There is doubtless a good deal of hidefficacy in holding the fingers in proper position during meditation, but to the genuine occult student thesymbolic meaning of such mudras or digital positions is by far more useful and interesting. The subject istoo intricate, and of importance too small, to call for much detail of explanation here, or even to attempt afull exposition of the subject.

Mystical School of Buddhism: That school in Buddhist philosophy which considers the universe itself to be the Great Sun Buddha (Mahavairocana).

na buddhibhedam janayed ajnanam karmasanginam ::: he should not create a division of their understanding [buddhi] in the ignorant who are attached to their works. [Gita 3.26]

Nembutsu: In Japanese Buddhism, “thinking of Buddha,” the process of repeating the name of Buddha and meditating on him.

Ningma: The ancient, unreformed form of Lamaism (Tibetan Buddhism); called the Red Sect, rich in esoteric teachings and traditions.

nirvana ::: n. --> In the Buddhist system of religion, the final emancipation of the soul from transmigration, and consequently a beatific enfrachisement from the evils of wordly existence, as by annihilation or absorption into the divine. See Buddhism.

Nirvana: (Skr. blown out) The complete extinction of individuality, without loss of consciousness, in the beatific rejoining of the liberated with the metaphysical world-ground. A term used principally by Buddhists though denoting a state the attainment of which has been counselled from the Upanishads (q.v.) on as the summum bonum. It is invariably defined as a condition in which all pain, suffering, mental anguish and, above all, samsara (q.v.) have ceased. It is doubtful that complete extinction of life and consciousness or absolute annihilation is meant. -- K.F.L.

  “No purely spiritual Buddhi (divine Soul) can have an independent (conscious) existence before the spark which issued from the pure Essence of the Universal Sixth principle, — or the over-soul, — has (a) passed through every elemental form of the phenomenal world of that Manvantara, and (b) acquired individuality, first by natural impulse, and then by self-induced and self-devised efforts (checked by its Karma), thus ascending through all the degrees of intelligence, from the lowest to the highest Manas, from mineral and plant, up to the holiest archangel (Dhyani-Buddha)” (SD 1:17).

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.

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


pali ::: n. --> pl. of Palus.
A dialect descended from Sanskrit, and like that, a dead language, except when used as the sacred language of the Buddhist religion in Farther India, etc. ::: pl. --> of Palus


Parallel with these developments was the growth of Buddhism in China, a story too long to relate here. Many Buddhist doctrines, latent in India, were developed in China. The nihilism of Madhyamika (Sun-lan, c. 450-c. 1000) to the effect that reality is Void in the sense of being "devoid" of any specific character, was brought to fullness, while the idealism of Vijnaptimatravada (Yogacara, Fahsiang, 563-c. 1000), which claimed that reality in its imaginary, dependent and absolute aspects is "representation-only," was pushed to the extreme. But these philosophies failed because their extreme positions were not consonant with the Chinese Ideal of the golden mean. In the meantime, China developed her own Buddhist philosophy consistent with her general philosophical outlook. We need only mention the Hua-yen school (Avatamisaka, 508) which offered a totalistic philosophy of "all in one" and "one in all," the T'ien-t'ai school (c. 550) which believes in the identity of the Void, Transitoriness, and the Mean, and in the "immanence of 3,000 worlds in one moment of thought," and the Chin-t'u school (Pure Land, c. 500) which bases its doctrine of salvation by faith and salvation for all on the philosophy of the universality of Buddha-nature. These schools have persisted because they accepted both noumenon and phenomenon, both ens and non-ens, and this "both-and" spirit is predominantly characteristic of Chinese philosophy.

pasu-asura (pashu-asura; pashu asura) ::: the pasu stage of the asura pasu-asura .... with which the first manvantara of the sixth pratikalpa begins, when mind having evolved to the buddhi returns temporarily to a concentration on the bodily life.

pasyanti buddhi ::: a seeing intelligence.

peepul tree ::: --> A sacred tree (Ficus religiosa) of the Buddhists, a kind of fig tree which attains great size and venerable age. See Bo tree.

Pessimism: (Lat. pessimus, the worst) The attitude gained by reflection on life, man, and the world (psychiatrically explained as due to neurotic or other physiological conditions, economically to over-population, mechanization, rampant utilitarianism; religiously to lack of faith; etc.) which makes a person gloomy, despondent, magnifying evil and sorrow, or holding the world in contempt. Rationalizations of this attitude have been attempted before Schopenhauer (as in Hesiod, Job, among the Hindus, in Byron, Giacomo Leopardi, Heine, Musset, and others), but never with such vigor, consistency, and acumen, so that since his Welt als Wille und Vorstellung we speak of a 19th century philosophic literature of pessimism which considers this world the worst possible, holds man to be born to sorrow, and thinks it best if neither existed. Buddhism (q.v.) blames the universal existence of pain, sorrow, and death; Schopenhauer the blind, impetuous will as the very stuff life and the world are made of; E. v. Hartmann the alogical or irrational side of the ill-powerful subconscious; Oswald Spengler the Occidental tendency toward civilization and hence the impossibility of extricating ourselves from decay as the natural terminus of all organic existence. All pessimists, however, suggest compensations or remedies; thus, Buddhism looks hopefully to nirvana (q.v.), Schopenhauer to the Idea, v. Hartmann to the rational, Spengler to a rebirth through culture. See Optimism. -- K.F.L.

Philosophic speculations, heavily shrouded by "pre-logical" and symbolic language, started with the poetic, ritualistic Vedas (q.v.), luxuriating in polytheism and polyanthropoism, was then fostered by the Brahman caste in treatises called Aranyakas (q.v.) and Brahmanas (q.v.) and strongly promoted by members of the ruling caste who instituted philosophic congresses in which peripatetic teachers and women participated, and of which we know through the Upanishads (q.v.). Later, the main bulk of Indian Philosophy articulated itself organically into systems forming the nucleus for such famous schools as the Mimamsa and Vedanta, Sankhya and Yoga, Nyaya and Vaisesika, and those of Buddhism and Jainism (all of which see). Numerous other philosophic and quasi philosophic systems are found in the epic literature and elsewhere (cf., e.g., Shaktism, Shivaism, Trika, Vishnuism), or remain to be discovered. Much needs to be translated by competent philosophers.

ponghee ::: n. --> A Buddhist priest of the higher orders in Burmah.

POSSIBILITIES. ::: Three main possibilities for the sadhaka . to wait on the Grace and rely on the Divine ; to do everything himself like the Advaitin and the Buddhist ; to take the middle path, go forward by aspiration and rejection etc , helped by the

Practically all philosophers of religion (to name in addition to thoce above only Schleiermacher, Lotze, Pfleiderer, Hoffding, Siebeck, Galloway, Ladd, Wundt, Josiah Royce, W. E. Hocking, Barth, and Hauer) are carried by an ethical idealism, being interested in the good life as the right relation between God and man, conforming by and large to the ethical citegories of determinism, indeterminism, mechanism, rationalism, etc. Buddhists, though not believing in God, profess an ethics religiously motivated and supported philosophically.

pradiv (pradiv; pradiva) ::: the "intermediate mentality", a level of consciousness described as "pure mind in relation with nervous"; a mental akasa defined as the ether of the "prano-manasic buddhi" behind the cittakasa.

pragmatic reason ::: the form of the thinking mind (buddhi) that "acts creatively as a mediator between the idea and the life-power, between truth of life and truth of the idea not yet manifested in life".

prakasa (prakasha; prakash) ::: radiance, illumination, "transparent prakasa luminousness"; clarity of the thinking faculty, an element of buddhisakti; the divine light of knowledge into which sattva is transformed in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti; the highest of the seven kinds of akashic material.

prakasho, vichitrabodho, jnanasamarthyam) ::: purity, clarity, variety of understanding, capacity for all knowledge (the elements of buddhisakti).

pratikalpa (pratikalpa; prati-kalpa; prati kalpa) ::: a period of a hundred caturyugas, one tenth of a kalpa, also divided into fourteen manvantaras of several caturyugas each; each pratikalpa corresponds to one of the ten types or forms of consciousness (dasa-gavas) in the evolutionary scale, the present pratikalpa being regarded as the sixth in the current kalpa, the pratikalpa of the asura in which mind is concentrated on the buddhi.

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)

prophecy ::: “If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past.

Pudgala: (Skr. beautiful, lovely) The sou], or personal entity, admitted by some thinkers even though belonging to the schools of Buddhism (s.v.), they hold that at least a temporary individuality must be assumed as vehicle for karma (q.v.) -- K.F.L.

sa buddhiman manusyesu ::: he is the man of true reason and discernment among men. [Gita 4.18]

Sadhana: A Sanskrit term for spiritual effort or quest of enlightenment. In Tantric Buddhism, a ceremony by the performance of which the worshipper can render visible any god he desires and is enabled to obtain control of the deity. In Hinduism, the means through which the Hindu student of esoteric sciences attains to samadhi (q.v.).

sahaja dharma ::: ["natural law of being"; an esoteric Buddhist cult].

Sakya: A semi-reformed sect of Lamaism (Tibetan Buddhism); called the Multiple-Colored Sect.

Sakya Muni; Sakyamuni: Sanskrit for Great Sage. A name of Gautama Buddha, founder of Buddhism.

Samadhi and norma! sleep, between the dream*state of Yoga and the physical state of dream. The latter belongs to the physical mind ; in the former the mind proper and subtle is at work liberated from the immixture of the physical mentality. The dreams of the physical mind are an incoherent jumble made up partly of responses to vague touches from the physical world round which the lower mind*faculttes disconnected from the will and reason, the buddhi, weave a web of wandering phantasy, partly of disordered associations from the brain>memory, partly of refieclions from the soul travelling on the mental plane, reflec- tions which arc, ordinarily, received without intelligence or co- ordination, wildly distorted in the reception and mixed up confusedly with the other dream elements, with brain-memories and fantastic responses to any sensory touch from the physical world. In the Yogic dream-state, on the other hand, the mind is in clear possession of itself, though not of the physical world, works coherently and is able to use either its ordinary will and intelligence with a concentrated power or else the higher will and intelligence of the more exalted planes of mind. It withdraws from experience of the outer world, it puts its seals upon the physical senses and their doors of conununicatinn with maJerJal things ; but everything that is proper to itself, thought, reasoning, reflection, vision, it can continue to execute with an increased purity and power of sovereign concentration free from the dis- tractions and unsteadiness of the waking mind. It can use too its will and produce upon itself or upon its environment mental, moral and even physical effects which may continue and have

samadhi ::: Yogic trance (in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness); [in the Gita]: calm, desireless, griefless fixity of the buddhi in self-poise and self-knowledge. ::: samadhih [nominative]

Samanya: (Skr. similar, generic, etc.) Generality, universality, the universal in contrast to the particular. The universal is understood in the realist manner by the Nyaya- Vaisesika to be eternal and distinct from, yet inherent in the particular, in the nominalist manner, by the Buddhists, to have no intrinsic existence; in the manner of universalia in re by the Jainas and Advaita Vedanta. -- K.F.L.

Sambhala(Sanskrit) ::: A place-name of highly mystical significance. Many learned occidental Orientalists haveendeavored to identify this mystical and unknown locality with some well-known modern district ortown, but unsuccessfully. The name is mentioned in the Puranas and elsewhere, and it is stated that out ofSambhala will appear in due course of time the Kalki-Avatara of the future. The Kalki-Avatara is one ofthe manifestations or avataras of Vishnu. Among the Buddhists it is also stated that out of Sambhala willcome in due course of time the Maitreya-Buddha or next buddha.Sambhala, however, although no erudite Orientalist has yet succeeded in locating it geographically, is anactual land or district, the seat of the greatest brotherhood of spiritual adepts and their chiefs on earthtoday. From Sambhala at certain times in the history of the world, or more accurately of our own fifthroot-race, come forth the messengers or envoys for spiritual and intellectual work among men.This Great Brotherhood has branches in various parts of the world, but Sambhala is the center or chieflodge. We may tentatively locate it in a little-known and remote district of the high tablelands of centralAsia, more particularly in Tibet. A multitude of airplanes might fly over the place without "seeing" it, forits frontiers are very carefully guarded and protected against invasion, and will continue to be so until thekarmic destiny of our present fifth root-race brings about a change of location to some other spot on theearth, which then in its turn will be as carefully guarded as Sambhala now is.

Samma Sambuddha: A term used by Buddhist mystics for a person’s sudden remembering of all of his past incarnations, through the mastery of Yoga.

San chiao: The three systems, doctrines, philosophies, or religions of Confucianism, Buddhism, and Taoism. -- W.T.C.

Sankhya: Perhaps the oldest of the major systems of Indian philosophy, founded by Kapila (sixth century B.C.). Originally not theistic, it is realistic in epistemology, dualistic in metaphysics, assuming two moving ultimates, Cosmic Spirit (purusha) and Cosmic Substance (prakriti), both eternal and uncaused. Prakriti possesses the three qualities or principles of sattva, rajas, tamas, first in equipoise. When this is disturbed, the world in its multifariousness evolves in conjunction with purusha which becomes the plurality of selves in the process. The union (samyoga) of spirit and matter is necessary for world evolution, the inactivity of the former needing the verve of the latter, and the non-intelligence of that needing the guidance of conscious purusha. Successively, prakriti produces mahat or buddhi, ahamkara, manas, the ten indriyas, five tanmatras and five mahabhutas (q.v.).

Sankhya: Perhaps the oldest of the major systems of Indian philosophy (q.v.), founded by Kapila. Originally not theistic, it is realistic in epistemology, dualistic in metaphysics, assuming two moving ultimates, spirit (purusa, q.v.) and matter (prakrti, q.v.) both eternal and uncaused. Prakrti possesses the three qualities or principles of sattva, rajas, tamas (see these and guna), first in equipoise. When this is disturbed, the world in its multifariousness evolves in conjunction with purusa which becomes the plurality of selves in the process. The union (samyoga) of spirit and matter is necessary for world evolution, the inactivity of the former needing the verve of the latter, and the non-intelligence of that needing the guidance of conscious purusa. Successively, prakrti produces mahat or buddhi, ahamkara, manas, the ten indriyas, five tanmatras and five mahabhutas (all of which see). -- K.F.L.

Sarvasti-vada: (Skr.) The doctrine (vada) of Hinayana Buddhism according to which "all is" (sarvam asti), or all is real, that which was, currently is, and will be but now is, potentially. -- K.F.L.

Satori: The Japanese Zen Buddhist term for “enlightenment,” as the culmination of meditation.

saundarya-buddhi ::: the sense of beauty in all things.

Sautrantika: A Buddhist school of representationalism, same as Bahyanumeya-vada (q.v.). -- K.F.L.

Schopenhauer, Arthur: (1738-1860) Brilliant, manysided philosopher, at times caustic, who attained posthumously even popular acclaim. His principal work, The World as Will and Idea starts with the thesis that the world is my idea, a primary fact of consciousness implying the inseparableness of subject and object (refutation of materialism and subjectivism). The object underlies the principle of sufficient reason whose fourfold root Schopenhauer had investigated previously in his doctoral dissertation as that of becoming (causality), knowing, being, and acting (motivation). But the world is also obstinate, blind, impetuous will (the word taken in a larger than the dictionary meaning) which objectifies itself in progressive stages in the world of ideas beginning with the forces of nature (gravity, etc.) and terminating in the will to live and the products of its urges. As thing-in-itself, the will is one, though many in its phenomenal forms, space and time serving as principia individuationis. The closer to archetypal forms the ideas (Platonic influence) and the less revealing the will, the greater the possibility of pure contemplation in art in which Schopenhauer found greatest personal satisfaction. Propounding a determinism and a consequential pessimism (q.v.), Schopenhauer concurs with Kant in the intelligible character of freedom, makes compassion (Mitleid; see Pity) the foundation of ethics, and upholds the Buddhist ideal of desirelessness as a means for allaying the will. Having produced intelligence, the will has created the possibility of its own negation in a calm, ascetic, abstinent life.

Shingon: The Japanese sect of Buddhism which claims that its esoteric doctrine was inspired by Vairochana, the greatest of all Buddhas who came to this earth.

socati, na nandate (na sochati, na nandate) ::: neither grieves nor rejoices. n nastikya-buddhi

Sometimes called the sacred animals of the Bible, they have been associated by Christians with the four evangelists. In this connection, “each represents one of the four lower classes of worlds or planes, into the similitude of which each personality is cast. Thus the Eagle (associated with St. John) represents cosmic Spirit or Ether, the all-piercing Eye of the Seer; the Bull of St. Luke, the waters of Life, the all-generating element and cosmic strength; the Lion of St. Mark, fierce energy, undaunted courage and cosmic fire; while the human Head or the Angel, which stands near St. Matthew is the synthesis of all three combined in the higher Intellect of man, and in cosmic Spirituality. . . . The Eagle, Bull and Lion-headed gods are plentiful, and all represented the same idea, whether in the Egyptian, Chaldean, Indian or Jewish religions, but beginning with the Astral body they went no higher than the cosmic Spirit or the Higher Manas — Atma-Buddhi, or Absolute Spirit and Spiritual Soul its vehicle, being incapable of being symbolised by concrete images” (TG 121).

Spirit ::: In the theosophical philosophy there is a distinct and important difference in the use of the words spiritand soul. The spirit is the immortal element in us, the deathless flame within us which dies never, whichnever was born and which retains throughout the entire maha-manvantara its own quality, essence, andlife, sending down into our own being and into our various planes certain of its rays or garments or soulswhich we are.The divine spirit of man is linked with the All, being in a highly mystical sense a ray of the All.A soul is an entity which is evolved by experiences; it is not a spirit because it is a vehicle of a spirit. Itmanifests in matter through and by being a substantial portion of the lower essence of the spirit.Touching another plane below it, or it may be above it, the point of union allowing ingress and egress tothe consciousness is a laya-center. The spirit manifests in seven vehicles, and each one of these vehiclesis a soul; and that particular point through which the spiritual influence passes in the soul is thelaya-center, the heart of the soul, or rather the summit thereof -- homogeneous soul-substance, if youlike.In a kosmical sense spirit should be applied only to that which belongs without qualifications to universalconsciousness and which is the homogeneous and unmixed emanation from the universal consciousness.In the case of man, the spirit within man is the flame of his deathless ego, the direct emanation of thespiritual monad within him, and of this ego the spiritual soul is the enclosing sheath or vehicle orgarment. Making an application more particularly and specifically to the human principles, when thehigher manas of man which is his real ego is indissolubly linked with buddhi, this, in fact, is the spiritualego or spirit of the individual human being's constitution. Its life term before the emanation is withdrawninto the divine monad is for the full period of a kosmic manvantara.

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: "If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past. ::: Footnote: In this sense the power of prophecy has been aptly called a memory of the future.]” *The Synthesis of Yoga

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

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

Subtle body: In the terminology of Yoga, that essential part of the human individuality which survives physical death and continues to be reborn in the wheel of life (q.v.). It is considered to be composed of seventeen elements: five senses of perception, five senses of action, five vital energies, mind (manas) and intellect (buddhi). It is in general identical with the term etheric double (q.v.) of other schools of occultism.

Sunya-vada: A Buddhist theory (vada) holding the world to be void (sunya) or unreal. Otherwise known as Madhyamaka (q.v.), this Mahayana (q.v.) school as founded by Nagarjuna and elaborated in the Madhyama-kasastra, is hardly correctly translated by nihilism. To be sure, the phenomenal world is said to have no reality, yet the world underlying it defies description, also because of our inability to grasp the thing-in-itself (svabhava). All we know is its dependence on some other condition, its co-called "dependent origination". Thus, nothing definite being able to be said about the real, it is, like the apparent, as nothing, in other words, sunya, void. -- K.F.L.

Sunya-vada: Sanskrit for void-theory. A Buddhist theory (vada) holding the world to be void (sunya) or unreal. According to it, the phenomenal world has no reality; yet the world underlying it defies description, also because of our inability to grasp the thing-in-itself (svabhava). All we know is its dependence on some other condition, its so-called “dependent origination.” Thus, nothing definite being able to be said about the real, it is, like the apparent, as nothing, in other words, sunya, void.

Sutras: The second part of the Buddhist Tripitaka (q.v.), containing the teachings of Gautama Buddha. They consist of 250 chapters, divided in five nikayas.

Svabhavat(Sanskrit) ::: The neuter present participle of a compound word derived from the verb-root bhu, meaning "tobecome," from which is derived a secondary meaning "to be," in the sense of growth.Svabhavat is a state or condition of cosmic consciousnesssubstance, where spirit and matter, which arefundamentally one, no longer are dual as in manifestation, but one: that which is neither manifestedmatter nor manifested spirit alone, but both are the primeval unity -- spiritual akasa -- where mattermerges into spirit, and both now being really one, are called "Father-Mother," spirit-substance.Svabhavat never descends from its own state or condition, or from its own plane, but is the cosmicreservoir of being, as well as of beings, therefore of consciousness, of intellectual light, of life; and it isthe ultimate source of what science, in our day, so quaintly calls the energies of nature universal.The northern Buddhists call svabhavat by a more mystical term, Adi-buddhi, "primeval buddhi"; theBrahmanical scriptures call it akasa; and the Hebrew Old Testament refers to it as the cosmic "waters."The difference in meaning between svabhavat and svabhava is very great and is not generallyunderstood; the two words often have been confused. Svabhava is the characteristic nature, thetype-essence, the individuality, of svabhavat -- of any svabhavat, each such svabhavat having its ownsvabhava. Svabhavat, therefore, is really the world-substance or stuff, or still more accurately that whichis causal of the world-substance, and this causal principle or element is the spirit and essence of cosmicsubstance. It is the plastic essence of matter, both manifest and unmanifest. (See also Akasa)

svar (swar) ::: "the luminous world", the world of luminous intelligence of which Indra is the lord, comprising the planes at the summit of the mental consciousness; the mental world (manoloka), the highest plane of the triloka; its lower principle of manas, sensational mind, and higher principle of buddhi, intelligence, are manifested in the two realms of svarga and candraloka, respectively.

svarvati buddhi (swarvati buddhi) ::: buddhi full of the light of svar; illumined intelligence.

Sympathy: On psychological levels, a participation in and feeling for other living beings in adversity or other emotional phases, not always painful, which may or may not lead to participating or alleviating action, explained naturalistically as a general instinct inherent in all creatures, ethically sometimes as an original altruism, sociologically as acquired in the civilisatory process through needs of co-operation, mutual aid, and fellow-feeling in family and group action. Stressed particularly in Hinduism, fostered along with pity (q.v.) in Christianity, discussed and recommended as a shrewd social expedient by such men as Hobbes, Bentham, and Adam Smith, Schopenhauer raised sympathy Mitleid), as an equivalent to love, into an ethical principle which Nietzsche repudiated because to him it increases suffering and through weakness hinders development. Sympathy, as a cultural force, becomes progressively more evident in the increasing establishment of benevolent institutions, such as hospitals, asylums, etc., a more general altruism and ejection (Clifford), an extension of kindness even to animals (first taught by Buddhism, see Ahimsa), reform and relief movements of all kinds, etc. Still regarded highly as a praiseworthy virtue, it has been gradually rid of its dependence on individual ethical culture by scientific conditioning in social planning on a huge scale. See v. Orelli, Die philosophischen Auffassungen des Mttleids (1912); Scheler, Wesen und Formen der Sympathie (1926). -- K.F.L.

Tanha: In Buddhist terminology, the will to lead a separate, personal incarnate existence.

Tanha(Pali) ::: A word familiar in Buddhism and signifying the "thirst" for material life. It is this thirst or yearningto return to familiar scenes that brings the reincarnating ego back to earth-life -- and this yearning is moreeffectual as an individual cause for reincarnation, perhaps, than all else. (See also Trishna)

Tao chiao: The Taoist religion, or the religion which was founded on the exotic interpretation of the teachings of the Yellow Emperor and Lao Tzu (Huang Lao) that flourished in the Han dynasty (206 B.C.-220 A.D.), which assimilated the Yin Yang philosophy, the practice of alchemy, and the worship of natural objects and immortals, and which became highly elaborated through wholesale imitation of the Buddhist religion. -- W.T.C.

Taoism: The Chinese religion founded on the esoteric interpretation of the teachings of the Yellow Emperor and Lao Tzu, which assimilated the yin-yang philosophy (see yin), the practice of alchemy, and the worship of natural objects and immortals, and which became highly elaborated through the incorporation of a great many elements of Buddhism.

tapasbuddhi ::: will-thought.

tapatya buddhi ::: attitude of tapatya.

telepathic mind ::: a mind "illuminated with intimations and upsurgings from the inner being" and capable of prakamya and vyapti, the powers that constitute telepathy; this is usually distinguished from the vijñanabuddhi or intuitive mind, in which the higher faculties of jñana are partially active in addition to the power of telepathy.

Tendai: The Japanese “Pure Land” sect of Buddhism, which regards Amitabha the greatest of all Buddhas and centers its doctrine around him.

The dragon symbol, then, is both cosmic and human in its applications: it may stand for powers of nature, which first overcome man, but which he must eventually overcome, as well as the monad atma-buddhi, which through the manasic principle seeks imbodiment, but needs the help of the still lower principles in order to effect a union with the principles of earth. Cosmologically analogies are drawn between the north polar constellation Draco and one or the other of the great floods, and the word dragon is sometimes used to denote such a flood; for the position of this constellation relative to that of the earth’s axis of rotation is intimately connected with cataclysms. The dragon in its higher or superior sense means among other things divine wisdom, especially where the serpent is used for terrestrial wisdom; and adepts or initiates were frequently called dragons. The dragon may be the symbol of a cycle; and the sevenfold dragon may mean the seven minor cycles in a great cycle.

The ego is that which says “I am I”; it is indirect or reflected consciousness, consciousness recognizing its own mayavi existence as a separate entity. It is not the permanent self or the atma-buddhi-manas considered as an indissoluble triad; for all egos in the human constitution are reflections of the permanent spiritual selfhood. This means that there are innumerable egos of the same kind — “myself” and other similar myselves — also that there are egos of different kinds.

The ethical teachings of the Bhagavad Gita (q.v.). of the various religio-philosophical groups, of the Buddhists and Jainas of Greater India, are high; but if such ideals have not been attained generally in practice, or even if repulsive and cruel rituals and linga worship are prevalent, such phenomena are understandable if we consider the 340 millions of teeming humanity within the fold of Hinduism, from aborigines to a Gandhi, Tagore, and Sir Raman. Treatises dealing with practical morality are very numerous. They may be classed into those of a purely religious leaning among which we might count all religio-philosophical literature of the Vedic and non-Vedic tradition, including drama and epic literature, and those that deal specifically with practices of the nature of self-culture (cf. Yoga), religious observances (sacrifice, priest-craft, rites, ceremonies, etc.), household affairs and duties (Grhyasutras), and the science of polity and government (Arthasastras). -- K.F.L..

The four surviving schools of Tibetan Buddhism are the Rnying ma pa (Nying-ma-pa), the Bka’ rgyud pa (Kar-gyu-pa), the Sa skya pa (sa-kya-pa), and the Dge lugs pa (Ge-lug-pa). The Kar-gyu-pa, the lineage of Marpa and Milarepa, is more than the others divided into many subschools. One of these is the Dugpa sect, dominant in the Indo-Tibetan border areas of Ladakh in the west and Bhutan in the east. The Bhutanese and Tibetan name of Bhutan is ’brug yul (dug-yul), “country of the thunder-dragon” (’Brug means both thunder and dragon). One explanation for the name of the sect refers to an experience of the sect’s founder, Tsand-pa Gya-re (Gtsang pa rgya ras, 1161-1211). In the course of establishing a monastery he was either startled by intense thunder or witnessed a flight of dragons, and named the monastery thunder-dragon (’brug). The sect and its adherents were named after the monastery, and the country where they prevailed was named after the sect. The dugpa subschool is further subdivided into three branches, known as Middle Dugpa (’bar ’brug), Lower Dugpa (smad ’brug), and Upper Dugpa (stod ’brug). See also DAD-DUGPA

The Great Brotherhood of the mahatmas on earth, through their chief, the Mahachohan, is the representative on our globe of adi-buddha. Because of this, Tibetan Buddhism recognizes the continuous “reincarnations of Buddha” — not that Gautama Buddha is thus reimbodied but that adi-buddha through its human ray perpetuates itself by reflection in fit and chosen human beings. As adi-buddha is the individualized divine ideation of our universe, all-permeant and omnipresent, those individuals who raise themselves to become self-consciously at one with a ray from adi-buddha are de facto “reincarnations,” greater or minor imbodiments of the cosmic buddha. Adi-buddha manifests through the hierarchy of the celestial buddhas or dhyani-buddhas, these again manifest through the manushya-buddhas and in lesser degree through human individuals who, though great, are inferior to the manushya-buddhas.

The greatest initiates and yogis since Sankaracharya’s time are reputed to have come from the ranks of the Advaita-Vedantists. “Yet the root philosophy of both Adwaita and Buddhist scholars is identical, and both have the same respect for animal life, for both believe that every creature on earth, however small and humble, ‘is an immortal portion of the immortal matter’ — for matter with them has quite another significance than it has with either Christian or materialist — and that every creature is subject to Karma” (SD 1:636; cf 2:637).

The kings and pontiffs of modern times are the feeble imitators of former king-initiates, whose insignia comprised the crown, representative of the glory or buddhic splendor, which actually encircled the head of the initiate as a nimbus, as it does in the case of the yogi in samadhi and of the buddha. The ceremony of coronation was performed in the Mysteries as the outward symbol of the completion of this attainment; and that ceremony is still perpetuated. The later Roman emperors adopted the Eastern royal fillet, which they called by the Greek name diadema; the Papal tiara goes back through it to the Persian royal headdress of that name. The American Indian wears feathers imitating the rays of light from the head.

The phrase also refers to the period in the fifth round when human beings will find themselves either able to continue their evolution further up the luminous arc, developing their buddhic qualities; or, if unable to go beyond purely mental or manasic development, forced to enter paranirvana for the rest of the planetary manvantara. This period for the human kingdom corresponds to the period for the animal kingdom in the fourth round when the “door to the human kingdom” closed. At that time animals unable in this cycle to develop manas and enter the human kingdom reached the limit of their evolution for this planetary manvantara and, in the mass (excepting sishtas), had to enter paranirvana for the remainder of this planetary cycle.

The reincarnating ego is at times loosely used to signify either atma-buddhi-manas as a monadic unity or, on the other hand, the higher manas. Strictly speaking, the reincarnating ego is the combined spiritual, intellectual, and psychological fruit gathered in by the monad or atma-buddhi at the end of each individual life of the imbodied entity; hence, the reincarnating ego is the higher manas. However, as these various manasic fruitages are ingathered by the monad in which they have their abode and from which it is impossible to separate them, the reincarnating ego is often spoken of as being the atma-buddhi plus the higher manas.

There was in classical times a distinction between three souls of the defunct: anima (pure spirit) went to the heaven world, while manes went to the nether regions, and umbra hovered on earth (IU 1:37). Anima is spoken of as pure spirit because the essence of prana is indeed spirit, as it is derivative directly form the atma-buddhic monad, although colored on the lower planes by its intimate connection with the personal ego or manes.

The Roman Empire was entirely tolerant of religious beliefs, but took strong measures with the early Christians because they were, from the legal viewpoint of the conservative Roman magistrate, religious and quasi-political radicals of a dangerous type. They were atheists in that they did not accept the State gods. Later, to the Christians, the pagans in their turn became atheists because though they believed in gods, they did not believe in the orthodox Christian God. Theosophists, Buddhists, Confucianists, etc., have been at various times called atheists because they do not accept monotheism. To strip a deity of personal human attributes is, in the eyes of monotheists, to deny the existence of that deity altogether.

The Secret Doctrine (1:49) mentions Alaya in the Yogachara system, most probably referring to alaya-vijnana, but adds that with the “Esoteric ‘Buddhists’ . . . ‘Alaya’ has a double and even a triple meaning.”

“The term Anupadaka, ‘parentless,’ or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are generally meant. But as these correspond mystically to the human Buddhas and Bodhisattwas, known as the ‘Manushi (or human) Buddhas,’ the latter are also designated ‘Anupadaka,’ once that their whole personality is merged in their compound sixth and seventh principles — or Atma-Buddhi, and that they have become the ‘diamond-souled’ (Vajra-sattvas), the full Mahatmas. . . . The mystery in the hierarchy of the Anupadaka is great, its apex being the universal Spirit-Soul, and the lower rung the Manushi-Buddha; and even every Soul-endowed man is an Anupadaka in a latent state. Hence, when speaking of the Universe in its formless, eternal, or absolute condition, before it was fashioned by the ‘Builders’ — the expression, ‘the Universe was Anupadaka’ ” (SD 1:52).

The true significance of Chenresi is the Third Logos of our solar system and the buddhi-manas of the individual human being, the active aspect of the human spiritual monad. The efflux or influence emanating from Chenresi and permeating the lower parts of the human constitution is Padmapani (the lotus-handed); Padmapani therefore is the bodhisattva of Avalokitesvara or Chenresi, and whether cosmically or psychologically the equivalent of the manifested potency of Brahma.

The vital spirit or spirit of life runs throughout all the seven principles whether human or cosmic, so that there is a direct and distinct application of this word even to the highest or spiritual part of any being. Indeed, life itself which permeates the entire human and cosmic constitution is derived originally from the spiritual monad, which explains why hayyah is connected in meaning with neshamah (spirit), being equivalent to buddhi.

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.

“This is the Logos (the first), or Vajradhara, the Supreme Buddha (also called Dorjechang). As the Lord of all Mysteries he cannot manifest, but sends into the world of manifestation his heart — the ‘diamond heart,’ Vajrasattva (Dorjesempa)” (SD 1:571). Adi-buddha is the individualized monadic focus of adi-buddhi, primordial cosmic wisdom or intelligence, synonymous with mahabuddhi or mahat (universal mind). Otherwise expressed, adi-buddha is the supreme being heading the hierarchy of compassion and our solar universe; the fountain of light running through all subordinate hierarchies and thus the supreme lord and initiator of the wisdom side of our universe.

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.

tope ::: n. --> A moundlike Buddhist sepulcher, or memorial monument, often erected over a Buddhist relic.
A grove or clump of trees; as, a toddy tope.
A small shark or dogfish (Galeorhinus, / Galeus, galeus), native of Europe, but found also on the coasts of California and Tasmania; -- called also toper, oil shark, miller&


Trikaya: Sanskrit for triple body. That school in Buddhist mysticism which conceives of the Buddha as having three bodies, viz.: The Law-Body (Dharma-kaya) which is the soul of Buddha, the Enjoyment-Body (Sambhogakaya) which is the embodiment of Wisdom, and the Transformation-Body (Nirmana-kaya) which is the embodiment of compassion.

Tripitaka: "The Three Baskets", the Buddhistic Canon as finally adopted by the Council of Sthaviras, or elders, held under the auspices of Emperor Asoka, about 245 B.C., at Pataliputra, consisting of three parts "The basket of discipline", "the basket of (Buddha's) sermons", and "the basket of metaphysics." -- K.F.L.

Tripitaka: “The Three Baskets,” the Buddhistic Canon as finally adopted by the Council of Sthaviras, or elders, held under the auspices of Emperor Asoka, about 245 B.C., at Pataliputra, consisting of three parts: “The basket of discipline” (Vinaya), “the basket of (Buddha’s) sermons” (Sutras), and “the basket of metaphysics” (Abidharma).

truth-seeking reason ::: the intelligence that "seeks impersonally to reflect Truth", the highest form of the manasa buddhi or thinking mind.

Tsong-kha-pa founded the large lamaseries at Ganden and Sera, which with the Drepung lamasery were the three most powerful religious bodies in Tibet — called the Three Pillars of the State (den-sa sum). His successor Geden-tub-pa founded the monastery of Tashi-lhunpo — which in the 17th century became the residence of the Panchan Lama. In 1641 the Red Caps were completely subdued by the Oelot Mongols, by request of the fifth Dalai Lama (Lob-sang Gyatso); and ever since the Dalai Lamas have held the temporal sovereignty of Tibet, adhering to the Reformed Buddhism of the Gelukpas.

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

Two opposite errors have to be avoided, two misconceptions that disfigure opposite sides of the truth of gnosis. One error of intellect-bounded thinkers takes vijnana as synonymous with the other Indian term buddhi and buddhi as synonymous with the reason, the discerning intellect, the logical intelligence. The systems that accept this significance, pass at once from a plane of pure intellect to a plane of pure spirit. No intermediate power is recognised, no diviner action of knowledge than the pure reason is admitted; the limited human means for fixing truth is taken for the highest possible dynamics of consciousness, its topmost force and original movement. An opposite error, a misconception of the mystics identifies vijnana with the consciousness of the Infinite free from all ideation or else ideation packed into one essence of thought, lost to other dynamic action in the single and invariable idea of the One. This is the caitanyaghana of the Upanishad and is one movement or rather one thread of the many-aspected movement of the gnosis. The gnosis, the Vijnana, is not only this concentrated consciousness of the infinite Essence; it is also and at the same time an infinite knowledge of the myriad play of the Infinite. It contains all ideation (not mental but supramental), but it is not limited by ideation, for it far exceeds all ideative movement.
   Ref: CWSA Vol. 23-24, Page: 476-77


Various terms more or less synonymous are akasa, the universal egg (from which Brahma issued as light), the virgin egg, the virgin mother, the immaculate root (fructified by the ray), the primeval deep, the abyss, the great mother. The divine ray and chaos are father-mother or cosmic fire and water. Chaos-Theos-Cosmos are the triple deity or all-in-all. Chaos was personified in Egypt by the goddess Neith, who is the Father-Mother of the Stanzas of Dzyan, the akasa of the Hindus, the svabhavat of the northern Buddhists, and the Icelandic ginnungagap.

\vbich merely expresses the vital stuff without subjecting it to any play of intelligence. It is through this mental vital that the vital passions, impulses, desires rise up and get into the Buddhi and either cloud or distort it.

Vedanta(Sanskrit) ::: From the Upanishads and from other parts of the wonderful cycle of Vedic literature, theancient sages of India produced what is called today the Vedanta -- a compound word meaning "the end(or completion) of the Veda" -- that is to say, instruction in the final and most perfect exposition of themeaning of the Vedic tenets.The Vedanta is the highest form that the Brahmanical teachings have taken, and under the name of theUttara-Mimamsa attributed to Vyasa, the compiler of the Vedas, the Vedanta is perhaps the noblest ofthe six Indian schools of philosophy. The Avatara Sankaracharya has been the main popularizer of theVedantic system of philosophical thought, and the type of Vedantic doctrine taught by him is what istechnically called the Advaita-Vedanta or nondualistic.The Vedanta may briefly be described as a system of mystical philosophy derived from the efforts ofsages through many generations to interpret the sacred or esoteric meaning of the Upanishads. In itsAdvaita form the Vedanta is in many, if not all, respects exceedingly close to, if not identical with, someof the mystical forms of Buddhism in central Asia. The Hindus call the Vedanta Brahma-jnana.

vicarabuddhi ::: [the reflective intellect].

vicitrabodha (vichitrabodha; vichitra bodha) ::: "richness and great variety and minuteness of the perceptions", an element of buddhisakti.

vijnanabuddhi ::: supramental reason.

vijnanavada. ::: "Doctrine of Consciousness"; one of two major schools of Mahayana buddhism which holds that Reality is consciousness only and all that exists are minds and their experiences

Vijnana-vada: Sanskrit for theory of consciousness; specifically that consciousness is of the essence of reality; also the Buddhist school of subjective idealism otherwise known as Yogacara (q.v.).

Vijnana-vada: (Skr.) Theory (vada) of consciousness, specifically that consciousness is of the essence of reality; also the Buddhist school of subjective idealism otherwise known as Yogacara (q.v.). -- K.F.L.

Vinaya: The first part of the Buddhist Tripitaka, containing the code of rules governing the lives of monks, whether alone or in communities.

viparita buddhi. ::: a wrong conception

visuddhabuddhi ::: the purified intellect.

visuddhata prakasah vicitrabodhah jnanadharanasadmarthyam iti buddhisaktih ::: see these words separately

visuddhata (vishuddhata) ::: purity of the thinking faculty, an element visuddhata of buddhisakti. visuddhata, prakasa, vicitrabodha, jñanadharan.asamarthyam iti visuddhata,

Vital mind ::: The function of this mind is not to think and reason, to perceive, consider and find out or value things, for that is the function of the thinking mind proper, buddhi, — but to plan or dream or imagine what can be done. It makes forma- tions for the future which the will can try to carry out if oppor* tunity and circumstances become favourable or even it can work to make them favourable.

"We must, however, consider deeply and clearly what we mean by the understanding and by its purification. We use the word as the nearest equivalent we can get in the English tongue to the Sanskrit philosophical term buddhi.” The Synthesis of Yoga

“We must, however, consider deeply and clearly what we mean by the understanding and by its purification. We use the word as the nearest equivalent we can get in the English tongue to the Sanskrit philosophical term buddhi.” The Synthesis of Yoga

When androgynous or hermaphrodite is used in philosophy, it does not mean physically or ethereally double-sexed — except when physical dual-sexed beings are distinctly referred to — but means the dual characteristic of nature in manifestation. Very often this duality is separated into “masculine” and “feminine,” using the words familiar to human life, although this duality is perhaps more accurately described by the words positive and negative, or by spirit and matter, or again by consciousness and vehicle. Here we have the reason for the separation of the deities in ancient pantheons into gods and goddesses, although occasionally in the mythological tales deities are represented as dual sexed. This androgynous or dual character of all the manifested worlds commenced with cosmic buddhi, or mahabuddhi, although the first more defined manifestations of individualized duality began on the plane of cosmic kama where fohat especially works. Above that the two rays from the One ascend again to reunite.

With Mahayana Buddhists alaya is both the universal soul and the spiritual self of an advanced sage. Aryasangha taught that “he who is strong in the Yoga can introduce at will his Alaya by means of meditation into the true Nature of Existence” (cf SD 1:49-51; also FSO 98n).

yasya nahankrto bhavo buddhir yasya na lipyate ::: one whose state of being is free from egoism and whose understanding receives no stain. [Gita 18.17]

Yogacara: A Mahayana Buddhist school which puts emphasis on Yoga as well as acara, ethical conduct.

Yogacara: A Mahayana (q.v.) Buddhist school which puts emphasis on Yoga (q.v.) as well is acara, ethical conduct. Believing in subjective idealism, it is also designated as Vijnana-vada (q.v.). Since we know the world never apart from the form it has in consciousness, the latter is an essential to it. All things exist in consciousness, they cannot be proven to exist otherwise. -- K.F.L.

Zen Buddhism: The Japanese “mediation school” of Buddhism, based on the theories of the “universality of Buddha-nature” and the possibility of “becoming a Buddha in this very body.” It teaches the way of attaining Buddhahood fundamentally by meditation.



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1:I actually see that whatever is, is God. It is He who has become all these things, the mind and Buddhi are lost in the absolute. ~ Sri Ramakrishna,
2:There are two signs of knowledge. First, an unshakable buddhi. No matter how many sorrows, afflictions, dangers, and obstacles one may be faced with, one's mind does not undergo any change. And second, manliness --- very strong grit. ~ Sri Ramakrishna,
3:The intellectual understanding is only the lower buddhi; there is another and a higher buddhi which is not intelligence but vision, is not understanding but rather an over-standings in knowledge, and does not seek knowledge and attain it in subjection to the data it observes but possesses already the truth and brings it out in the terms of a revelatory and intuitional thought.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
4:It depends on what is meant by the higher buddhi - whether you use the word to mean the higher part of the intellect or the higher Mind. The higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know - or it has the idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reflect something of the action of the higher mind but without the full freedom and greater light and truth of the higher mind.
   ~ Sri Aurobindo, Letters On Yoga - I,
5:There is, indeed, a higher form of the buddhi that can be called the intuitive mind or intuitive reason, and this by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination can do the work of the reason with a higher power, a swifter action, a greater and spontaneous certitude. It acts in a self-light of the truth which does not depend upon the torch-flares of the sense-mind and its limited uncertain percepts; it proceeds not by intelligent but by visional concepts: It is a kind of truth-vision, truth-hearing, truth-memory, direct truth-discernment. This true and authentic intuition must be distinguished from a power of the ordinary mental reason which is too easily confused with it, that power of Involved reasoning that reaches its conclusion by a bound and does not need the ordinary steps of the logical mind. The logical reason proceeds pace after pace and tries the sureness of each step like a marl who is walking over unsafe ground and has to test by the hesitating touch of his foot each span of soil that he perceives with his eye. But this other supralogical process of the reason is a motion of rapid insight or swift discernment; it proceeds by a stride or leap, like a man who springs from one sure spot to another point of sure footing, -- or at least held by him to be sure. He sees this space he covers in one compact and flashing view, but he does not distinguish or measure either by eye or touch its successions, features and circumstances. This movement has something of the sense of power of the intuition, something of its velocity, some appearance of its light and certainty, arid we always are apt to take it for the intuition. But our assumption is an error and, if we trust to it, it may lead us into grievous blunders.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
6:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,
7:Vijnana, true ideation, called ritam, truth or vedas, knowledge in the Vedas, acts in human mind by four separate functions; revelation, termed drishti, sight; inspiration termed sruti,hearing; and the two faculties of discernment, smriti, memory,which are intuition, termed ketu, and discrimination, termed daksha, division, or viveka, separation. By drishti we see ourselves the truth face to face, in its own form, nature or self-existence; by sruti we hear the name, sound or word by which the truth is expressed & immediately suggested to the knowledge; by ketu we distinguish a truth presented to us behind a veil whether of result or process, as Newton discovered the law of gravitation hidden behind the fall of the apple; by viveka we distinguish between various truths and are able to put them in their right place, order and relation to each other, or, if presented with mingled truth & error, separate the truth from the falsehood. Agni Jatavedas is termed in the Veda vivichi, he who has the viveka, who separates truth from falsehood; but this is only a special action of the fourth ideal faculty & in its wider scope, it is daksha, that which divides & rightly distributes truth in its multiform aspects. The ensemble of the four faculties is Vedas or divine knowledge. When man is rising out of the limited & error-besieged mental principle, the faculty most useful to him, most indispensable is daksha or viveka. Drishti of Vijnana transmuted into terms of mind has become observation, sruti appears as imagination, intuition as intelligent perception, viveka as reasoning & intellectual judgment and all of these are liable to the constant touch of error. Human buddhi, intellect, is a distorted shadow of the true ideative faculties. As we return from these shadows to their ideal substance viveka or daksha must be our constant companion; for viveka alone can get rid of the habit of mental error, prevent observation being replaced by false illumination, imagination by false inspiration, intelligence by false intuition, judgment & reason by false discernment. The first sign of human advance out of the anritam of mind to the ritam of the ideal faculty is the growing action of a luminous right discernment which fixes instantly on the truth, feels instantly the presence of error. The fullness, the manhana of this viveka is the foundation & safeguard of Ritam or Vedas. The first great movement of Agni Jatavedas is to transform by the divine will in mental activity his lower smoke-covered activity into the bright clearness & fullness of the ideal discernment. Agne adbhuta kratw a dakshasya manhana.
   ~ Sri Aurobindo, Hymns To The Mystic Fire, 717,

*** WISDOM TROVE ***

1:The mind has these four levels: physical, vital, buddhi, higher mind. The Supermind is far above these. ~ sri-aurobindo, @wisdomtrove
2:The whole universe is one. There is only one Self in the universe, only One Existence, and that One Existence, when it passes through the forms of time, space, causation, is called by different names, buddhi, fine matter, gross matter, all mental and physical forms. Everything in the universe is that One, appearing in various forms. When a little part of it comes, as it were, into this network of time, space and causation, it takes forms. Take off the network, and it is all one. ~ swami-vivekananda, @wisdomtrove

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1:alma es fuente de vida (Prana), amor (Chitta) y luz (Buddhi), sus tres potencias principales. ~ David Frawley,
2:The mind has these four levels: physical, vital, buddhi, higher mind. The Supermind is far above these. ~ Sri Aurobindo,
3:What does it mean to become a Buddha? “Bu” means “Buddhi,” the intellect. One who is above his intellect is a Buddha. ~ Sadhguru,
4:The vastest knowledge of today cannot transcend the buddhi of the Rishis in ancient India; and science in its most advanced stage now is closer to Vedanta than ever before. ~ Alfred North Whitehead,
5:Five Containers of the Body These five containers create three realities: sensory reality that depends on the flesh (indriyas), emotional reality that depends on the heart (chitta) and conceptual reality that depends on imagination (manas) and intelligence (buddhi). Elements ~ Devdutt Pattanaik,
6:What does it mean to become a Buddha? “Bu” means “Buddhi,” the intellect. One who is above his intellect is a Buddha. One who is in his intellect is a non-stop suffering human being. No matter what is happening, his anxieties, his fears, his nonsense, his confusion will never go away as long as he is in the intellect. ~ Sadguru,
7:The intellectual understanding is only the lower buddhi; there is another and a higher buddhi which is not intelligence but vision, is not understanding but rather an over-standings in knowledge, and does not seek knowledge and attain it in subjection to the data it observes but possesses already the truth and brings it out in the terms of a revelatory and intuitional thought.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
8:Vitality, or Prana-Jiva; (3) Astral Body, or Linga-Sharira; (4) Animal Soul, or Kama-Rupa; (5) Human Soul, Manas; (6) Spiritual Soul, or Buddhi; and (7) Spirit, or Atma. Of these seven principles, the last or higher Three, namely, the Atma, Buddhi, and Manas, compose the higher Trinity of the Soul—the part of man which persists; while the lower Four principles, namely, Rupa, Prana-Jiva, Linga-Sharira, and Kama-Rupa, respectively, are ~ William Walker Atkinson,
9:The whole universe is one. There is only one Self in the universe, only One Existence, and that One Existence, when it passes through the forms of time, space, causation, is called by different names, buddhi, fine matter, gross matter, all mental and physical forms. Everything in the universe is that One, appearing in various forms. When a little part of it comes, as it were, into this network of time, space and causation, it takes forms. Take off the network, and it is all one. ~ Swami Vivekananda,
10:A quick summary of Sāṁkhya might go like this: the mysterious pure consciousness, puruṣa, somehow interfaces with the buddhi, which generates an ego-making function. This manifests the dividing-constructing and symbol-making mind, which takes in and organizes data from the senses and sends actions and reactions back out into the world through organs of action like the hands. The world is composed of the five gross elements and other puruṣa-prakṛti cognitive systems called other sentient beings. All of this is an interweaving of the energetic strands of the three guṇas, strands that stretch as a unified whole, a tapestry or network of time itself. ~ Richard Freeman,
11:Sadhaka : Should not we have the desire to practise the yoga? Sri Aurobindo : N o . Sadhaka : Then h o w c a n we practise t h e yoga? Sri Aurobindo : You must have the wi l l fo r i t : will and desire are two distinct thing s . You have t o distinguish between true and false movements in the nature and give your consent t o the true ones. Sadhaka : We must use our Buddhi-intellect- for distinguishing the true from the false. Sri Aurobindo : It i s not b y Buddhi or understanding that you per­ ceive these things,- it is b y an inner perception or vision . It is not the intellect but something higher that sees. I t is the Higher Mind in which that inner perception, intuition etc. take ~ Anonymous,
12:It depends on what is meant by the higher buddhi - whether you use the word to mean the higher part of the intellect or the higher Mind. The higher Mind in itself on its own level knows, but when it is involved in the ordinary human intelligence and works under limitations, it often does not know - or it has the idea merely that it must be so but has not the consciousness of its separate existence. The intellect can rise above its ordinary movements and feel itself as a separate power no longer working under the limitations of the vital and physical mind and the senses. It then begins to reflect something of the action of the higher mind but without the full freedom and greater light and truth of the higher mind.
   ~ Sri Aurobindo, Letters On Yoga - I,
13: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,
14:7 “Chitta vritti nirodha” (Yoga Sutras I:2), which may also be translated as “cessation of the modifications of the mind-stuff.” Chitta is a comprehensive term for the thinking principle, which includes the pranic life forces, manas (mind or sense consciousness), ahamkara (egoity), and buddhi (intuitive intelligence). Vritti (literally “whirlpool”) refers to the waves of thought and emotion that ceaselessly arise and subside in man’s consciousness. Nirodha means neutralization, cessation, control. 8 The six orthodox (Vedas-based) systems are Sankhya, Yoga, Vedanta, Mimamsa, Nyaya, and Vaisesika. Readers of a scholarly bent will delight in the subtleties and broad scope of these ancient formulations as summarized in English in A History of Indian Philosophy, Vol. I, by Prof. Surendranath Dasgupta (Cambridge Univ. Press). 9 Not to be confused with the “Noble Eightfold Path” of Buddhism, a guide to man’s conduct, as follows: (1) right ideals, (2) right motive, (3) right speech, (4) right action, (5) right means of livelihood, (6) right effort, (7) right remembrance (of the Self), and (8) right realization (samadhi). ~ Paramahansa Yogananda,
15:A héberek hajjé saah-t és hajjé olamot különböztetnek meg. Az előbbi az időélet, élet itt a földön a születéstől a meghalásig. Az utóbbi a világélet, amelynek mértéke nem az idő. Olam egyébként azt is jelenti, hogy örök. Minden nyelv tele van szavakkal, amelyek arról beszélnek, hogy az emberi lét egy időtérben több méretkört él. A bennünk egyidejűleg jelenlevő és láthatatlan. Nefes, ruah, nesamah, thymos, psyché, pneuma, spiritus, anima, buddhi, manas, ātman. Az emberi léttel adott nehézség, hogy az egyik a másik nélkül nincs. Megkísérelték megkerülni és a szellemi létezést, vagy a természetet tagadásba vették. A baj ilyen esetekben mindig, hogy a tagadás a valóságon nem változtat, de a tagadó maga rámegy. Legyen az ember, nép, vagy korszak. Ezúttal ismét, miután több száz évig, rossz lelkiismerettel, kötelező volt a földön szenvedni, most még rosszabb lelkiismerettel kötelező az életnek örülni. Mit jelent örülni? Vitális lehetőségeket kizsákmányolni. Ahhoz képest, hogy másokat mennyire raboltak ki, elenyészett, hogy önmagukat mennyire kirabolták. Az élet önmagában véve szomorú. Nincs szomorúbb, mint a merő életöröm, a paloták, a ruhák, az ékszerek, archeológiai sírzsákmány, kacér Szűzmáriák, kisportolt Krisztusok, múzeumi szenzációk, lakomák és persze meztelen nők. Nyert, aki új élvezetet talált ki. És amíg Firenzében, vagy a Louvre-ban, vagy a Buckingham-palotában éltek, még ment valahogy, de amikor az életet elkezdték követelni az altisztek és a külvárosok és az életkirályt nem Borgiának hívták, hanem Oscar Wilde-nak és az életélvezetre való igényét minden meggazdagodott ószeres bejelentette, a dolog elkezdett bizarr lenni. ~ B la Hamvas,
16:There is, indeed, a higher form of the buddhi that can be called the intuitive mind or intuitive reason, and this by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination can do the work of the reason with a higher power, a swifter action, a greater and spontaneous certitude. It acts in a self-light of the truth which does not depend upon the torch-flares of the sense-mind and its limited uncertain percepts; it proceeds not by intelligent but by visional concepts: It is a kind of truth-vision, truth-hearing, truth-memory, direct truth-discernment. This true and authentic intuition must be distinguished from a power of the ordinary mental reason which is too easily confused with it, that power of Involved reasoning that reaches its conclusion by a bound and does not need the ordinary steps of the logical mind. The logical reason proceeds pace after pace and tries the sureness of each step like a marl who is walking over unsafe ground and has to test by the hesitating touch of his foot each span of soil that he perceives with his eye. But this other supralogical process of the reason is a motion of rapid insight or swift discernment; it proceeds by a stride or leap, like a man who springs from one sure spot to another point of sure footing, -- or at least held by him to be sure. He sees this space he covers in one compact and flashing view, but he does not distinguish or measure either by eye or touch its successions, features and circumstances. This movement has something of the sense of power of the intuition, something of its velocity, some appearance of its light and certainty, arid we always are apt to take it for the intuition. But our assumption is an error and, if we trust to it, it may lead us into grievous blunders.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
17:Nati is the submission of the soul to the will of God; its acceptance of all touches as His touches, of all experience as His play with the soul of man. Nati may be with titiksha, feeling the sorrow but accepting it as God's will, or with udasinata, rising superior to it and regarding joy and sorrow equally as God's working in these lower instruments, or with ananda, receiving everything as the play of Krishna and therefore in itself delightful. The last is the state of the complete Yogin, for by this continual joyous or anandamaya namaskara to God constantly practised we arrive eventually at the entire elimination of grief, pain etc, the entire freedom from the dwandwas, and find the Brahmananda in every smallest, most trivial, most apparently discordant detail of life & experience in this human body. We get rid entirely of fear and suffering; Anandam Brahmano vidvan na bibheti kutaschana. We may have to begin with titiksha and udasinata but it is in this ananda that we must consummate the siddhi of samata. The Yogin receives victory and defeat, success and ill-success, pleasure and pain, honour and disgrace with an equal, a sama ananda, first by buddhi-yoga, separating himself from his habitual mental & nervous reactions & insisting by vichara on the true nature of the experience itself and of his own soul which is secretly anandamaya, full of the sama ananda in all things. He comes to change all the ordinary values of experience; amangala reveals itself to him as mangala, defeat & ill-success as the fulfilment of God's immediate purpose and a step towards ultimate victory, grief and pain as concealed and perverse forms of pleasure. A stage arrives even, when physical pain itself, the hardest thing for material man to bear, changes its nature in experience and becomes physical ananda; but this is only at the end when this human being, imprisoned in matter, subjected to mind, emerges from his subjection, conquers his mind and delivers himself utterly in his body, realising his true anandamaya self in every part of the adhara.
   ~ Sri Aurobindo, Record Of Yoga,
18:If Samkhya-Yoga philosophy does not explain the reason and origin of the strange partnership between the spirit and experience, at least tries to explain the nature of their association, to define the character of their mutual relations. These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit.
“States of consciousness” are only products of prakriti and can have no kind of relation with Spirit the latter, by its very essence, being above all experience. However and for SamPhya and Yoga this is the key to the paradoxical situation the most subtle, most transparent part of mental life, that is, intelligence (buddhi) in its mode of pure luminosity (sattva), has a specific quality that of reflecting Spirit. Comprehension of the external world is possible only by virtue of this reflection of purusha in intelligence. But the Self is not corrupted by this reflection and does not lose its ontological modalities (impassibility, eternity, etc.). The Yoga-sutras (II, 20) say in substance: seeing (drashtri; i.e., purusha) is absolute consciousness (“sight par excellence”) and, while remaining pure, it knows cognitions (it “looks at the ideas that are presented to it”). Vyasa interprets: Spirit is reflected in intelligence (buddhi), but is neither like it nor different from it. It is not like intelligence because intelligence is modified by knowledge of objects, which knowledge is ever-changing whereas purusha commands uninterrupted knowledge, in some sort it is knowledge. On the other hand, purusha is not completely different from buddhi, for, although it is pure, it knows knowledge. Patanjali employs a different image to define the relationship between Spirit and intelligence: just as a flower is reflected in a crystal, intelligence reflects purusha. But only ignorance can attribute to the crystal the qualities of the flower (form, dimensions, colors). When the object (the flower) moves, its image moves in the crystal, though the latter remains motionless. It is an illusion to believe that Spirit is dynamic because mental experience is so. In reality, there is here only an illusory relation (upadhi) owing to a “sympathetic correspondence” (yogyata) between the Self and intelligence. ~ Mircea Eliade,
19:Vijnana, true ideation, called ritam, truth or vedas, knowledge in the Vedas, acts in human mind by four separate functions; revelation, termed drishti, sight; inspiration termed sruti,hearing; and the two faculties of discernment, smriti, memory,which are intuition, termed ketu, and discrimination, termed daksha, division, or viveka, separation. By drishti we see ourselves the truth face to face, in its own form, nature or self-existence; by sruti we hear the name, sound or word by which the truth is expressed & immediately suggested to the knowledge; by ketu we distinguish a truth presented to us behind a veil whether of result or process, as Newton discovered the law of gravitation hidden behind the fall of the apple; by viveka we distinguish between various truths and are able to put them in their right place, order and relation to each other, or, if presented with mingled truth & error, separate the truth from the falsehood. Agni Jatavedas is termed in the Veda vivichi, he who has the viveka, who separates truth from falsehood; but this is only a special action of the fourth ideal faculty & in its wider scope, it is daksha, that which divides & rightly distributes truth in its multiform aspects. The ensemble of the four faculties is Vedas or divine knowledge. When man is rising out of the limited & error-besieged mental principle, the faculty most useful to him, most indispensable is daksha or viveka. Drishti of Vijnana transmuted into terms of mind has become observation, sruti appears as imagination, intuition as intelligent perception, viveka as reasoning & intellectual judgment and all of these are liable to the constant touch of error. Human buddhi, intellect, is a distorted shadow of the true ideative faculties. As we return from these shadows to their ideal substance viveka or daksha must be our constant companion; for viveka alone can get rid of the habit of mental error, prevent observation being replaced by false illumination, imagination by false inspiration, intelligence by false intuition, judgment & reason by false discernment. The first sign of human advance out of the anritam of mind to the ritam of the ideal faculty is the growing action of a luminous right discernment which fixes instantly on the truth, feels instantly the presence of error. The fullness, the manhana of this viveka is the foundation & safeguard of Ritam or Vedas. The first great movement of Agni Jatavedas is to transform by the divine will in mental activity his lower smoke-covered activity into the bright clearness & fullness of the ideal discernment. Agne adbhuta kratw a dakshasya manhana.
   ~ Sri Aurobindo, Hymns To The Mystic Fire, 717,

IN CHAPTERS [300/475]



  194 Integral Yoga
   41 Occultism
   29 Yoga
   27 Philosophy
   17 Poetry
   11 Psychology
   8 Hinduism
   6 Theosophy
   4 Buddhism
   3 Mythology
   2 Integral Theory
   1 Zen
   1 Thelema
   1 Sufism
   1 Education
   1 Alchemy


  205 Sri Aurobindo
   52 The Mother
   40 Nolini Kanta Gupta
   31 Satprem
   26 Aleister Crowley
   23 Aldous Huxley
   16 Sri Ramakrishna
   16 A B Purani
   9 Swami Vivekananda
   7 Hsuan Chueh of Yung Chia
   7 Carl Jung
   6 Alice Bailey
   5 Thubten Chodron
   4 Vyasa
   4 Swami Krishnananda
   4 Sri Ramana Maharshi
   4 Patanjali
   4 James George Frazer
   4 Bokar Rinpoche
   3 Ken Wilber
   3 Joseph Campbell
   2 Plato
   2 Mahendranath Gupta
   2 Jorge Luis Borges
   2 Jordan Peterson
   2 Hakuin
   2 Genpo Roshi
   2 Franz Bardon


   45 The Synthesis Of Yoga
   44 Record of Yoga
   23 The Perennial Philosophy
   21 Essays In Philosophy And Yoga
   17 Magick Without Tears
   16 Evening Talks With Sri Aurobindo
   15 The Life Divine
   15 The Gospel of Sri Ramakrishna
   11 Letters On Yoga II
   11 Essays On The Gita
   11 Collected Works of Nolini Kanta Gupta - Vol 01
   10 Talks
   10 Liber ABA
   8 Letters On Yoga I
   8 Collected Works of Nolini Kanta Gupta - Vol 07
   8 Collected Works of Nolini Kanta Gupta - Vol 04
   8 Collected Works of Nolini Kanta Gupta - Vol 02
   7 Agenda Vol 10
   6 The Secret Doctrine
   6 A Treatise on Cosmic Fire
   5 The Human Cycle
   5 Questions And Answers 1929-1931
   5 How to Free Your Mind - Tara the Liberator
   5 Essays Divine And Human
   4 Vishnu Purana
   4 The Study and Practice of Yoga
   4 The Golden Bough
   4 Tara - The Feminine Divine
   4 Raja-Yoga
   4 Questions And Answers 1957-1958
   4 Questions And Answers 1950-1951
   4 Patanjali Yoga Sutras
   4 Letters On Yoga IV
   4 Isha Upanishad
   4 Agenda Vol 02
   4 A Garden of Pomegranates - An Outline of the Qabalah
   3 Vedic and Philological Studies
   3 The Hero with a Thousand Faces
   3 The Archetypes and the Collective Unconscious
   3 Sri Aurobindo or the Adventure of Consciousness
   3 Sex Ecology Spirituality
   3 Questions And Answers 1956
   3 On Thoughts And Aphorisms
   3 Collected Works of Nolini Kanta Gupta - Vol 08
   3 Agenda Vol 06
   2 The Practice of Psycho therapy
   2 The Integral Yoga
   2 Selected Fictions
   2 Questions And Answers 1955
   2 Maps of Meaning
   2 Labyrinths
   2 Hymns to the Mystic Fire
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 Agenda Vol 09
   2 Agenda Vol 08
   2 Agenda Vol 05
   2 Agenda Vol 04
   2 Agenda Vol 03


0.00a - Introduction, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  For this reason I am especially pleased to be writing an introduction to a new edition of A Garden of Pomegranates. I feel that never, perhaps, was the need more urgent for just such a roadmap as the Qabalistic system provides. It should be equally useful to any who chooses to follow it, whether he be Jew, Christian or Buddhist, Deist, Theosophist, agnostic or atheist.
  The Qabalah is a trustworthy guide, leading to a comprehension both of the Universe and one's own Self. Sages have long taught that Man is a miniature of the Universe, containing within himself the diverse elements of that macrocosm of which he is the microcosm. Within the Qabalah is a glyph called the Tree of Life which is at once a symbolic map of the Universe in its major aspects, and also of its smaller counterpart, Man.

0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   Keshab was the leader of the Brahmo Samaj, one of the two great movements that, during the latter part of the nineteenth century, played an important part in shaping the course of the renascence of India. The founder of the Brahmo movement had been the great Raja Rammohan Roy (1774-1833). Though born in an orthodox brahmin family, Rammohan Roy had shown great sympathy for Islam and Christianity. He had gone to Tibet in search of the Buddhist mysteries. He had extracted from Christianity its ethical system, but had rejected the divinity of Christ as he had denied the Hindu Incarnations. The religion of Islam influenced him, to a great extent, in the formulation of his monotheistic doctrines. But he always went back to the Vedas for his spiritual inspiration. The Brahmo Samaj, which he founded in 1828, was dedicated to the "worship and adoration of the Eternal, the Unsearchable, the Immutable Being, who is the Author and Preserver of the Universe". The Samaj was open to all without distinction of colour, creed, caste, nation, or religion.
   The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
     The universe is conceived as Buddhists, on the one
    hand, and Rationalists, on the other, would have us do;
  --
    Lotus and jewel of the well-known Buddhist phrase and
    this seems to suggest that this "toad" is the Yoni; the
  --
     The Buddhist analysis may be true, but not for
    men of courage. The plea that "love is sorrow", because

0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the subjects in which he attained considerable proficiency.
  He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidysgar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)

01.03 - Yoga and the Ordinary Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  I must say in view of something you seem to have said to your father that it is not the object of the one to be a great man or the object of the other to be a great Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, create a harmony of the whole and develop the capacities whatever they are and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic Buddhi, follow the dharma, fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kama and artha under the control of the Buddhi and the dharma. The object of the divine life, on the other hand, is to realise one's highest self or to realise
  God and to put the whole being into harmony with the truth of the highest self or the law of the divine nature, to find one's own divine capacities great or small and fulfil them in life as a sacrifice to the highest or as a true instrument of the divine

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   A sage can smile and smile delightfully! The parable illustrates the well-known Biblical phrase, 'the letter killeth, but the spirit giveth life'. The monkey is symbolical of the ignorant, arrogant, fussy human mind. There is another Buddhistic story about the monkey quoted in the book and it is as delightful; but being somewhat long, we cannot reproduce it here. It tells how the mind-monkey is terribly agile, quick, clever, competent, moving lightning-fast, imagining that it can easily go to the end of the world, to Paradise itself, to Brahmic status. But alas! when he thought he was speeding straight like a rocket or an arrow and arrive right at the target, he found that he was spinning like a top at the same spot, and what he very likely took to be the very fragrance of the topmost supreme heaven was nothing but the aroma of his own urine.
   ***

01.11 - The Basis of Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A modern society or people cannot have religion, that is to say, credal religion, as the basis of its organized collective life. It was mediaeval society and people that were organized on that line. Indeed mediaevalism means nothing more and nothing lessthan that. But whatever the need and justification in the past, the principle is an anachronism under modern conditions. It was needed, perhaps, to keep alive a truth which goes into the very roots of human life and its deepest aspiration; and it was needed also for a dynamic application of that truth on a larger scale and in smaller details, on the mass of mankind and in its day to day life. That was the aim of the Church Militant and the Khilafat; that was the spirit, although in a more Sattwic way, behind the Buddhistic evangelism or even Hindu colonization.
   The truth behind a credal religion is the aspiration towards the realization of the Divine, some ultimate reality that gives a permanent meaning and value to the human life, to the existence lodged in this 'sphere of sorrow' here below. Credal paraphernalia were necessary to express or buttress this core of spiritual truth when mankind, in the mass, had not attained a certain level of enlightenment in the mind and a certain degree of development in its life-relations. The modern age is modern precisely because it had attained to a necessary extent this mental enlightenment and this life development. So the scheme or scaffolding that was required in the past is no longer unavoidable and can have either no reality at all or only a modified utility.
  --
   However, coming to historical times, we see wave after wave of the most heterogeneous and disparate elementsSakas and Huns and Greeks, each bringing its quota of exotic materialenter into the oceanic Indian life and culture, lose their separate foreign identity and become part and parcel of the common whole. Even so,a single unitary body was formed out of such varied and shifting materialsnot in the political, but in a socio-religious sense. For a catholic religious spirit, not being solely doctrinal and personal, admitted and embraced in its supple and wide texture almost an infinite variety of approaches to the Divine, of forms and norms of apprehending the Beyond. It has been called Hinduism: it is a vast synthesis of multiple affiliations. It expresses the characteristic genius of India and hence Hinduism and Indianism came to be looked upon as synonymous terms. And the same could be defined also as Vedic religion and culture, for its invariable basis the bed-rock on which it stood firm and erectwas the Vedas, the Knowledge seen by the sages. But there had already risen a voice of dissidence and discord that of Buddha, not so much, perhaps, of Buddha as of Buddhism. The Buddhistic enlightenment and discipline did not admit the supreme authority of the Vedas; it sought other bases of truth and reality. It was a great denial; and it meant and worked for a vital schism. The denial of the Vedas by itself, perhaps, would not be serious, but it became so, as it was symptomatic of a deeper divergence. Denying the Vedas, the Buddhistic spirit denied life. It was quite a new thing in the Indian consciousness and spiritual discipline. And it left such a stamp there that even today it stands as the dominant character of the Indian outlook. However, India's synthetic genius rose to the occasion and knew how to bridge the chasm, close up the fissure, and present again a body whole and entire. Buddha became one of the Avataras: the discipline of Nirvana and Maya was reserved as the last duty to be performed at the end of life, as the culmination of a full-length span of action and achievement; the way to Moksha lay through Dharma and Artha and Kama, Sannyasa had to be built upon Brahmacharya and Garhasthya. The integral ideal was epitomized by Kalidasa in his famous lines about the character of the Raghus:
   They devoted themselves to study in their boyhood, in youth they pursued the objects of life; when old they took to spiritual austerities, and in the end they died united with the higher consciousness.
  --
   And still this was not the lastit could not be the lastanti thesis that had to be synthetized. The dialectical movement led to a more serious and fiercer contradiction. The Buddhistic schism was after all a division brought about from within: it could be said that the two terms of the antinomy belonged to the same genus and were commensurable. The idea or experience of Asat and Maya was not unknown to the Upanishads, only it had not there the exclusive stress which the later developments gave it. Hence quite a different, an altogether foreign body was imported into what was or had come to be a homogeneous entity, and in a considerable mass.
   Unlike the previous irruptions that merged and were lost in the general life and consciousness, Islam entered as a leaven that maintained its integrity and revolutionized Indian life and culture by infusing into its tone a Semitic accent. After the Islamic impact India could not be what she was beforea change became inevitable even in the major note. It was a psychological cataclysm almost on a par with the geological one that formed her body; but the spirit behind which created the body was working automatically, inexorably towards the greater and more difficult synthesis demanded by the situation. Only the thing is to be done now consciously, not through an unconscious process of laissez-faire as on the inferior stages of evolution in the past. And that is the true genesis of the present conflict.

0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
   Two or three days after I retired to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much more materially than I do usually. This degree of density in which you can see the material surroundings exactly as they are. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor where everything was absolutely black, I wanted to go up again, but then I discovered that my hand was held by a young girl whom I could not see in the darkness but whose contact was very familiar. She pulled me by the hand telling me laughingly, No, come, come down with me, we shall kill the young princess. I could not understand what she meant by this young princess and, rather unwillingly, I followed her to see what it was. Arriving in the anteroom which is at the top of the staircase leading to the ground floor, my attention was drawn in the midst of all this total obscurity to the white figure of Kamala2 standing in the middle of the passage between the hall and Sri Aurobindos room. She was as it were in full light while everything else was black. Then I saw on her face such an expression of intense anxiety that to comfort her I said, I am coming back. The sound of my voice shook off from me the semi-trance in which I was before and suddenly I thought, Where am I going? and I pushed away from me the dark figure who was pulling me and in whom, while she was running down the steps, I recognized a young girl who lived with Sri Aurobindo and me for many years and died five years back. This girl during her life was under the most diabolical influence. And then I saw very distinctly (as through the walls of the staircase) down below a small black tent which could scarcely be perceived in the surrounding darkness and standing in the middle of the tent the figure of a man, head and face shaved (like the sannyasin or the Buddhist monks) covered from head to foot with a knitted outfit following tightly the form of his body which was tall and slim. No other cloth or garment could give an indication as to who he could be. He was standing in front of a black pot placed on a dark red fire which was throwing its reddish glow on him. He had his right arm stretched over the pot, holding between two fingers a thin gold chain which looked like one of mine and was unnaturally visible and bright. Shaking gently the chain he was chanting some words which translated in my mind, She must die the young princess, she must pay for all she has done, she must die the young princess.
   Then I suddenly realized that it was I the young Princess and as I burst into laughter, I found myself awake in my bed.

0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
   To begin with, theres what could be called a negative way, the way expounded by Buddhism and similar religions: the refusal to see. To be in a state of such purity and beauty that there is no perception of evil and ugliness. Its like something that doesnt touch you because it doesnt exist in you. This is the perfection of the negative method.
   It is quite elementary: never take notice of evil, never speak of the evil present in others, never perpetuate the vibrations of evil by observation, criticism or giving undue attention to the evil deed. This is what Buddha taught: each time you mention an evil you help spread it.

0 1961-02-28, #Agenda Vol 02, #The Mother, #Integral Yoga
   Anyway, in reply to this nonsense, I have said: Your error, to be precise, is that you go to the Theosophical Society, for example, with the same opening as to the Christian religion or to the Buddhist doctrine or with which you read one of Sri Aurobindos booksand as a result, you are plunged into a confusion and a muddle and you dont understand anything about anything.
   And then the reply came to me very strongly; something took hold of me and I was, so to say, obliged to write: What Sri Aurobindo represents in the worlds history is not a teaching, not even a revelation; it is a decisive action direct from the Supreme.2

0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
   The first thing I did this morning was to open this book by Alice Bailey (Ive had it for several days, I had to have a look at it). So I looked Ah, I saidwell, well! Heres a person whos dead now, but she was the disciple of a Tibetan Buddhist lama and considered a very great spiritual leader, and she writes, Christ is the incarnation of divine love on earth. And thats that. And the world will be transformed when Christ is reborn, when he comes back to earth. But why the devil does she put Christ? Because she was born Christian? Its deplorable.
   And such a mixture of everythingeverything! Instead of making a synthesis, they make a pot-pourri. They scoop it all up, toss it together, whip it up a little, use a bunch of words that have nothing to do with one another, and then serve it to you!

0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
   Seen from the European angle, Sri Aurobindo represents an immense spiritual revolution, redeeming Matter and the creation, which to the Christian religion is fundamentally a fallits really unclear how what has come from God could become so bad, but anyway, better not be too logical! its a fall. The creation is a fall. And thats why they are far more easily convinced by Buddhism. I saw this particularly with Richard, whose education was entirely in European philosophy, with Christian and positivist influences; under these two influences, when he came into contact with Theons cosmic philosophy and later Sri Aurobindos revelation, he immediately explained, in his Wherefore of the Worlds, that the world is the fruit of DesireGods desire. Yet Sri Aurobindo says (in simple terms), God created the world for the Joy of the creation, or rather, He brought forth the world from Himself for the Joy of living an objective life. This was Theons thesis too, that the world is the Divine in an objective form, but for him the origin of this objective form was the desire to be. All this is playing with words, you understand, but it turns out that in one case the world is reprehensible and in the other it is adorable! And that makes all the difference. To the whole European mind, the whole Christian spirit, the world is reprehensible. And when THAT is pointed out to them, they cant stand it.
   So the very normal, natural reaction against this attitude is to negate the spiritual life: lets take the world as it is, brutally, materially, short and sweet (since it all comes to an end with this short life), lets do all we can to enjoy ourselves now, suffer as little as possible and not think of anything else. Having said that life is a condemned, reprehensible, anti-divine thing, this is the logical conclusion. Then what to do? We dont want to do away with life, so we do away with the Divine.

0 1962-01-27, #Agenda Vol 03, #The Mother, #Integral Yoga
   Buddhism and all similar lines of thought took the shortest path: The desire to exist is what has caused all the trouble. If the Lord had refrained from having this desire, there would have been no world! Its childish, very childish, really a much too human way of looking at the problem.
   To see it from the angle of delight of being is qualitatively far superior, but then theres still the problem of why it all became the way it is. The usual reply is: because all things were possible, and this is ONE possibility. But its not a very satisfying feeling: Yes, all right, thats just the way it is, its a fact. People used to ask Theon too, Why did it happen like this? Why? Wait till you get to the other side, then you will know. And meanwhile do whats necessary to get there thats the most urgent thing.

0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
   Bhikku: Buddhist monk.
   In Sri Aurobindo's terminology, the Overmind represents the highest level of the mind, the world of the gods and origin of all the revelations and highest artistic creations the world that has ruled mental man till now.

0 1963-09-28, #Agenda Vol 04, #The Mother, #Integral Yoga
   That was my major objection to the Buddhists: all that you are advised to do is merely to give you an opportunity to flee thats not pretty.
   But change, yes.

0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
   Every time a new truth has attempted to manifest upon earth, it has been immediately attacked, corrupted and diverted by pseudo-spiritual forceswhich did represent a certain spirituality at a given time, but precisely the one that the new truth wants to go beyond. To give but one example of those sad spiritual diversions which clutter History, Buddhism was largely corrupted in a sizable part of Asia by a whole Tantric and magic Buddhism. The falsity lies not in the old spirituality which the new truth seeks to go beyond, but in the eternal fact that the Past clings to its powers, its means and its rule. As Mother said in her simple language, Whats wrong is to remain stuck there. And Sri Aurobindo with his ever-present humor: The traditions of the past are very great in their own place, in the past. We could expect the phenomenon to recur today. In India, Tantrism represents a powerful discipline from the Past and it was inevitable that Mother should experience the better and the worse of that system in her attempt to transform all the means and elements of the old earththis Agenda has made abundant mention of a certain X, symbol of Tantrism. Now, as it happens, we are witnessing the same phenomenon of diversion, and today this same Tantrism is seeking to divert the new truth by convincing as many adepts as possible not to say Mothers Mantra, which is too advanced for ordinary mortals, and to say Tantric mantras in its stead. This is purely and simply an attempt to take Mothers place. One has to be quite ignorant of the mechanism of forces not to understand that saying a mantra of the old gods puts you under the influence and into the orbit of precisely that which resists the new truth. Mother had foreseen the phenomenon and forewarned me in the following conversation. Unfortunately, until recently, I always wanted to believe that Tantrism would be converted. Nothing of the sort. It is attempting to take Mothers place and lead astray those who are not sincere enough to want ONE SINGLE THING: the new world.
   ***

0 1964-06-04, #Agenda Vol 05, #The Mother, #Integral Yoga
   A charming Buddhist and a disciple of Mother, a specialist in Pali and member of the French School of the Far East: Suzanne Karpels.
   ***

0 1964-08-05, #Agenda Vol 05, #The Mother, #Integral Yoga
   (D., a disciple, sent Mother an eighteenth-century account by a Japanese monk of the Zen Buddhist sect describing a method called "Introspection," which enables one to overcome cold and hunger and attain physical immortality. Mother reads a few pages, then gives up.)
   [Herms magazine, Spring 1963.]

0 1965-03-20, #Agenda Vol 06, #The Mother, #Integral Yoga
   There are all the Christian, Buddhist theories, Shankara, all those who declare that the world is an unreal Falsehood and that it must disappear and give place to a heaven (a new world and a heaven). And this is among the most aspiring elements of mankind, those who arent content with the world as it is, who dont say, Oh, as long as I am here and alive, things are fine; afterwards, I dont careenjoy the short life. Afterwards, well, its over, and thats that; let me make the most of the moment Ive been given. What a queer conception! Thats the other extreme.
   But in fact, if we go back to the source, there was an Evangelist (I think it was St. John) who announced a new heaven and a new EARTH.
  --
   Yes, but it seems we should be more cautious about him. According to Alexandra David-Neel, its not a truly au thentic text, it came afterwards, after Buddhas descendants: it isnt what Buddha himself is said to have preached. There is a controversy here. Of course, Alexandra belonged to the Buddhism of the South, which is very rigid and absolutely rejects all the fancies of the Buddhism of the North with its innumerable bodhisattvas and all the stories (theyve got so many stories! pulp novels). And she rejected all that, saying it wasnt part of Buddhas au thentic teaching.
   Buddha said that the world, this terrestrial world (maybe the universe, I dont know, the point isnt very clear), in any case the terrestrial world is the result of Desire (but I know someone who used to say [laughing], Yes, its Gods desire to manifest!), and that when Desire disappears, the world will disappear and there will be Nirvana. In other words, once the desire to manifest has disappeared, there is no Manifestation anymore.

0 1965-06-14, #Agenda Vol 06, #The Mother, #Integral Yoga
   I dont know. The Buddhists use the symbol of two intertwined fish. I think its Multitude?
   I often have underwater dreams: the other day, for instance, I went under water (and without any difficulty) and there were hosts of fish I was fishing under water. But those fish were dead, or had just diedhosts of fish that werent decomposing, that were still good, but dead, because they didnt have any more air or water.
   Generally, fish in the sea mean Multitude.1 But there must be many meanings; I have told you that Buddhism often uses the image of fish as a symbol.
   Symbolisms, mon petit, there are hundreds and hundreds of them. And people always oppose them, but ultimately they are just different ways of seeing one and the same thing. According to my experience, everyone has his own symbolism.

0 1965-12-15, #Agenda Vol 06, #The Mother, #Integral Yoga
   The operation is successful. Tremor of the right hand and leg have stopped. There is no paralysis. Dr. is feeling well. This morning Dr. had his coffee early in the morning. At 7:30 A.M. a barber shaved his head. Dr. then looked like a Buddhist monk (Mother laughs). At 9 A.M. he was removed near the operation theater N 2. At that time he had a sterile dressing on his head. At 10 A.M. he was taken inside the operation theater. They brought him out at 3 P.M. and put him in the post-operative ward. On seeing all of us surrounding his bed, he started weeping. We all moved away from his bed. He then lifted his right hand and leg. There was absolutely no tremor. His head is covered with a big bandage. We all pray for Dr.s recovery.4
   King Mahendra and Queen Ratna.

0 1966-11-26, #Agenda Vol 07, #The Mother, #Integral Yoga
   No, there is an insistence (the same insistence as this Gentlemans, at any rate) on the impossibility of the thing, and it gives such obvious proof. Naturally, the inside doesnt budge, it smilesit doesnt budge but the body that gives it terrible tension. Because its very conscious of its infirmity (it cant boast of being transformed), very conscious that its millions of miles away from transformation. So so it doesnt take much to convince it. Whats more difficult is to give it the certitude that things will be different. It doesnt even understand very well how they can be different. Then there come all other beliefs, all other so-called revelations, the heavens and so on. The whole of Christianity and Islam have very easily solved the problem: Oh, no, things here will never be fine, but over there they can be perfect. That goes without saying. Then there is the whole of Nirvanism and Buddhism: The world is an error that must disappear. So it all comes in waves, and the body feels very you understand, it would like to have a certitude of its possibility. That doesnt often happen to it. But the attack was too strong; it was from everything and everywhere at the same time, so strong: This Matter CANNOT be transformed. So it fought and fought and fought, and suddenly it was obliged to lie down. But as soon as it lies down and abandons itself completely, there is Peace, and such a strong Peaceso strong, so powerful. Then its fine.
   It came with hosts of suggestions (they arent suggestions: they are formations), adverse formations of disorganization; like, for instance the one C. [one of Mothers attendants, who has just fallen ill] received. I was warned two days beforeh and and tried my best: I couldnt I couldnt, he gave way. So now its dragging on and on (the doctor himself says theres no reason for it to last so long), its dragging on because he gave way. So all that must be slowly won back. And it comes to everyone, to every circumstancenot to me, never to me because it has no effect on me: if the suggestion comes, I say, So what! I dont care. So it doesnt try, its useless. But it comes to everyone, to disorganize everything and everyone, one after another. This morning, it was everybody at the same time, a complete disorganization of everything. I resisted and resisted and resisted, then suddenly something (Mother makes a gesture). So the body said, All right.

0 1967-04-05, #Agenda Vol 08, #The Mother, #Integral Yoga
   Sri Aurobindo has told us that this was a fundamental mistake which accounts for the weakness and degradation of India. Buddhism, Jainism, Illusionism were sufficient to sap all energy out of the country.
   True, India is the only place in the world which is still aware that something else than matter exists. The other countries have quite forgotten it: Europe, America and elsewhere. That is why she still has a message to preserve and deliver to the world. But at present she is splashing and floundering in the muddle.

0 1967-08-26, #Agenda Vol 08, #The Mother, #Integral Yoga
   But all those who were baptized and went for a time to confession are part of an inner, a whole psychological entity, and its VERY DIFFICULT to break free of it; they are bound to a wholethere is there is an invisible Church, and all those people are in its grip. To break free of it, one must be a vital hero. A true hero, you understand. Because its very strong. I saw that all religions have in that way kinds of congregations in the invisible; but the Christian one is the strongest of them all from a terrestrial standpoint. Its much stronger than that of the Buddhists, much stronger than that of the Chinese, much stronger than the ancient Hindu religionsits the strongest. And naturally stronger than the more recent religions, too the strongest. And when you are baptized, you are bound. If you dont go to mass and have never been to confession, with a little vital energy you can get out of it, but those who have gone to confessionespecially confession and when you take communion, when you are given Christ to eat (another frightful thing).
   Now that girl was a true artist and a great intelligence, so I had the example. When she was awake, she understood wonderfully; and she herself was furious, but she didnt have she didnt have the power to get free of the influence on her subconscient.

0 1968-11-06, #Agenda Vol 09, #The Mother, #Integral Yoga
   Before coming here, she was Buddhist3 and Communistfervently Communist.
   (silence)
  --
   Buddhist temples are VERY FINE. Obviously nihilistic, but there is always a very concentrated atmosphereconcentrated and SINCERE. A sincere effort.
   In temples here Oh, I met all kinds of things (lots of little devils), but all kinds of things. Here it was really interesting. In one temple the godhead came to me and asked me to help her have influence on people! She told me, Ill give you all I have, but you must see that (she didnt use those words I am translating). I was riding in a car towards her temple, and on the way she landed in the car! It was so unexpected! She told me, Do come. See that my power increases and Ill give you all I have! (Its in that temple that once a year they cut the necks of hundreds of chickens.5) So I said to her, No.
  --
   Bharatidi was a specialist of Pali (used by the southern schools of Buddhism) and Sanskrit.
   The painter who did a portrait of Sri Aurobindo in profile, standing.

0 1968-11-09, #Agenda Vol 09, #The Mother, #Integral Yoga
   At first, because I hadnt seen her [after her death], I thought it was her old Buddhism and she had gone into some Nirvana. But then, her thought constantly coming like this: And what happens when one leaves ones body? Thats the strange thing. And its SHE whos putting the question. Its that thought.
   Yes, that very thought came to me very strongly too.
  --
   The last few years (maybe the last two years, I dont know), she felt she was going to be converted. When she saw me, when she was sitting in front of me, she would feel she was going to be converted. And she didnt want that. She wanted to keep her Buddhism, her nihilistic Buddhism, materially expressed as Communism.
   When I said goodbye to her, she had magnificent eyes. She looked at me luminous eyes, with such force, such beauty.

0 1969-04-26, #Agenda Vol 10, #The Mother, #Integral Yoga
   On the mental heights, Buddhism had already said something like that: your thought, your will goes around the world and comes back to you. Do not think you can do something with impunity, it says, because it goes around the world and comes back to you. But here, it was He showed me bad vibrations with their will to harm, he showed how they came, like that, and how, with this Consciousness there around someone, the vibrations hit and went back, they bounced back as if against a wallthey hit and went back. And on their way, they modified themselves so as to take the very form needed to strike the person [who sent them].
   Thats what I SAW.

0 1969-05-10, #Agenda Vol 10, #The Mother, #Integral Yoga
   Theres the whole side of Buddhism, nihilism and so on, according to which (we can give a translation for children) the Supreme Lord made a mistake! (Mother laughs) He blundered, so And then well help Him get out of his blunder!
   Theres the other extreme: its YOUR own stupidity that makes you feel it this way but then, why do I have stupidity in me, where does it come from?

0 1969-05-28, #Agenda Vol 10, #The Mother, #Integral Yoga
   But the bodys cells (I dont know whether its specific to this body; I cant believe this body to be so exceptional), they are ABSOLUTELY convinced, and they keep trying and trying and trying all the time, all the time, for every misery, every difficulty, every Theres only one solution, only one thing: You, You alone, to YouYou alone exist. Thats what expressed itself as the illusion of the world in the consciousness of people such as Buddhists and others, but that was a half translation.
   The true translation is, You alone exist, You alone. All the rest all the rest is misery. Misery, suffering darkness.

0 1969-05-31, #Agenda Vol 10, #The Mother, #Integral Yoga
   But the process to change this back into That is what I dont know The process is abdication (what word should we use?), self-giving (thats not it). But the body felt everything, everything to be so horrible. There was a very, very difficult day.2 And curiously, I knew at that time that it was the exact repetition of the experience Buddha Siddhartha had, and that it was IN this experience that he said, There is only one way out: Nirvana. And at the SAME TIME, I had the true state of consciousness: his solution and the true one. That was really interesting. How the Buddhistic solution is only ONE step taken on the pathone step. And BEYOND that (not on another path, but BEYOND that) is where the true solution lies. It was a decisive experience.
   (long silence)

0 1969-10-11, #Agenda Vol 10, #The Mother, #Integral Yoga
   Ah, but the aim was to withdraw from Matter. The aim was to withdraw here (gesture of drawing all energies upward) and reject Matter, like all illusionists, you understand. Its the continuation of Buddhism, too.
   (silence)

0 1969-10-25, #Agenda Vol 10, #The Mother, #Integral Yoga
   Have you seen brother A?1 He has changed a lota lot. Hes incomparably better than before. He went to stay with Buddhists, it seems. He was supposed to go to Vinoba Bhaves place, but I dont think he stayed there, because he is coming from a Buddhist monastery.
   But he remains as Christian as before, doesnt he?

0 1969-11-22, #Agenda Vol 10, #The Mother, #Integral Yoga
   The book, what you read me. Its very interesting, I was very interested, I felt very comfortable, but then there was a sort of its something that puts you (I dont know why) in contact with the whole part of the atmosphere that pulls you out of life Buddhism and all those things, the whole nihilism. It puts you in contact with that: the flight out of life. And its not intellectual, its not the ideas, not the words, not the facts, its What is it? I wondered a few times what made the book catch on to the nihilist atmosphere of Buddhism? Thats what would explain Its not that people dont like it, but its a non-creative force that acts. Why? I dont know.
   But what this book tried to say, to show, is in fact the transition beyond that.

0 1973-01-20, #Agenda Vol 13, #The Mother, #Integral Yoga
   A truly benevolent man. Buddhist benevolence, you know, and he practices it marvelously.
   He seems to have no no selfishness in him (theres no word for it in French). I mean, a constant concern to do the right thing.
  --
   (Dalai Lama:) It is my dream to have the perfect economic development of Tibet, the perfect organization, the efficiency that we find in Communism, but all this based upon, founded upon the Buddhistic qualities of Compassion and Love, so that the people in power do not degenerate into corruption. What is Mothers view of this dream, and whether such a thing will be realized in Tibet?
   It is not a dream. It will naturally be. But the time it will take, I do not know. This is something like what Sri Aurobindo has said about the Supramental.

02.01 - Metaphysical Thought and the Supreme Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  This, you will see, answers your point about the Western thinkers, Bradley and others, who have arrived through intellectual thinking at the idea of an "Other beyond Thought" or have even, like Bradley, tried to express their conclusions about it in terms that recall some of the expressions in the Arya. The idea in itself is not new; it is as old as the Vedas. It was repeated in other forms in Buddhism, Christian Gnosticism, Sufism. Originally, it was not discovered by intellectual speculation, but by the mystics following an inner spiritual discipline. When, somewhere between the seventh and fifth centuries B.C., men began both in the East and West to intellectualise knowledge, this Truth survived in the East; in the West, where the intellect began to be accepted as the sole or highest instrument for the discovery of
  Truth, it began to fade. But still it has there too tried constantly to return; the Neo-Platonists brought it back, and now, it appears, the Neo-Hegelians and others (e.g., the Russian Ouspensky and one or two German thinkers, I believe) seem to be reaching after it. But still there is a difference.

02.12 - Mysticism in Bengali Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Bengali poetry was born some time towards the end of an era of decline in the Indian consciousness, almost towards the close of what is called the Buddhist period, but it was born with a veritable crown on its head. For it was sheer mystic poetry, mystic in substance, mystic in manner and expression. The poets were themselves mystics, that is to say spiritual seekers, sadhaks they were called Siddhas or Siddhacharyas. They told of their spiritual, rather occult experiences in an occult or oblique manner, the very manner of the ancient Vedic Rishis, in figures and symbols and similes. It was a form of beauty, not merely of truthof abstract metaphysical truth that rose all on a sudden, as it were, out of an enveloping darkness. It shone for a time and then faded slowly, perhaps spread itself out in the common consciousness of the people and continued to exist as a backwash in popular songs and fables and proverbs. But it was there and came up again a few centuries later and the crest is seen once more in a more elevated, polished and dignified form with a content of mental illumination. I am referring to Chandidasa, who was also a sadhak poet and is usually known as the father of Bengali poetry, being the creator of modern Bengali poetry. He flourished somewhere in the fourteenth century. That wave too subsided and retired into the background, leaving in interregnum again of a century or more till it showed itself once more in another volume of mystic poetry in the hands of a new type of spiritual practitioners. They were the Yogis and Fakirs, and although of a popular type, yet possessing nuggets of gold in their utterances, and they formed a large family. This almost synchronised with the establishment and consolidation of the Western Power, with its intellectual and rational enlightenment, in India. The cultivation and superimposition of this Western or secular light forced the native vein of mysticism underground; it was necessary and useful, for it added an element which was missing before; a new synthesis came up in a crest with Tagore. It was a neo-mysticism, intellectual, philosophical, broad-based, self-conscious. Recently however we have been going on the downward slope, and many, if not the majority among us, have been pointing at mysticism and shouting: "Out, damned spot!" But perhaps we have struck the rock-bottom and are wheeling round.
   For in the present epoch we are rising on a new crest and everywhere, in all literatures, signs are not lacking of a supremely significant spiritual poetry being born among us.

02.12 - The Ideals of Human Unity, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The third is the religious principle. Religion, that is to say, institutional religion has also sought to unify mankind on a larger basis, as large indeed as the world itself. The aim of Christendom, of Islam was frankly a conquest of the whole human race for the one jealous Lord. Buddhism and Hinduism did not overtly or with a set purpose attempt any such worldwide proselytism, but their influence and actual working had almost a similar effect:at least in the case of the former, it was like a flood throwing down many local boundaries, overflooding distant countries, and peoples, giving them all one unified religious life and culture. But here too we meet the same objectionable feature as there is in the attempt at unity through the racial principle. For religious imperialism cannot succeed in unifying humanity, as amply demonstrated by the Roman Catholic Church; and like political imperialism it was more or less an experiment in the line, effecting nothing beyond a moral atmosphere. Even a federation of religions, contemplated by some idealists, seems hardly a practicable proposition; for it is only a mental conception and has no compelling vital force in it. At best it is only a sign-post, a pointer to the goal Nature and humanity have been endeavouring to evolve and realise.
   A new type of imperialism for imperialism it is in essence has been developing in recent times; and it seems it shall have its day and contri bute its share of experimentation towards the goal we are speaking of. I am of course referring to what has been frankly and aptly termed as the Dictatorship of the Proletariate. It is an attempt to cut across all other boundaries and unities of human groupingsracial, national, religious, even familial. It seeks to unify and consolidate one whole stratum of humanity in a single stream-lined steel-frame organisation. At least that was the ideal till yesterday; there seems to be growing here too a movement towards decentralisation. Naturally, even as an organisation that is top-heavy is bound to topple down in the end, likewise an organisation that is bottom-heavy, that is to say, restricts to that portion only of its body all sap and dynamism, is also bound to deteriorate and disintegrate. A tree does not live by its branches and leaves and flowers alone, no doubt, nor does it live by its roots alone.

03.01 - Humanism and Humanism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   There is indeed a gradation in the humanistic attitude that rises from grosser and more concrete forms to those that are less and less so. At the lowest rung and the most obvious in form and nature is what is called altruism, or philanthropy, that is to say, doing good to others, some good that is tangible and apparent, that is esteemed and valued by the world generally. In altruism refined and sublimated, when it is no longer a matter chiefly of doing but of feeling, from a more or less physical and material give and take we rise into a vital and psychological sympathy and intercommunion, we have what is humanism proper. Humanism is transfigured into something still higher and finer when from the domain of personal or individual feeling and sympathy we ascend to cosmic feeling, to self-identification with the All, the One that is Many. This is the experience that seems to be behind the Buddhistic compassion, karu
   And yet there can be a status even beyond. For beyond the cosmic reality, lies the transcendent reality. It is the Absolute, neti, neti, into which individual and cosmos, all disappear and vanish. In compassion, the cosmic communion, there is a trace and an echo of humanismit is perhaps one of the reasons why Europeans generally are attracted to Buddhism and find it more congenial than Hinduism with its dizzy Vedantic heights; but in the status of the transcendent Selfhood humanism is totally transcended and transmuted, one dwells then in the Bliss that passeth all feeling.
   The Upanishadic summit is not suffused with humanism or touched by it, because it is supra-human, not because there is a lack or want or deficiency in the human feeling, but because there is a heightening and a transcendence in the consciousness and being. To man, to human valuation, the Boddhisattwa may appear to be greater than the Buddha; even so to the sick a physician or a nurse may seem to be a diviner angel than any saint or sage or perhaps God Himself but that is an inferior viewpoint, that of particular or local interest.

03.06 - Divine Humanism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   There is, indeed, a gradation in the humanistic attitude that rises from grosser and more concrete forms to those that are less and less so. At the lowest rung and the most obvious in form and nature is what is called altruism, or more especially, philanthropy, that is to say, doing good to others, some good j that is tangible and apparent, that is esteemed and valued by the world generally. In an altruism refined and sublimated, when it is no longer a matter primarily of doing but of feeling, when, from a more or less physical and material give and take, we rise into a vital and psychological sympathy and inter communion, we have what is humanism proper. Humanism is transfigured into something still higher and finer when, from the domain of personal or individual feeling" and sympathy, we ascend to cosmic feeling, to self-identification with the All, the One that is Many. This is the experience that seems to be behind the Buddhistic compassion, karu.
   And yet there can be a status even beyond. For, beyond the cosmic reality lies the transcendent reality. It is the Absolute, neti, neti, into which individual and cosmos, all disappear and vanish. In compassion, the cosmic communion, there is a trace and an echo of humanismit is perhaps one of the reasons why Europeans generally are attracted to Buddhism and find it more congenial than Hinduism with its dizzy Vedantic heights. But in the status of the transcendent Self-hood, humanism is totally transcended and transmuted; one dwells there in the Bliss that passeth all feeling.
   The Upanishadic summit is not suffused with humanism or touched by it, because it is supra-human, not because there is a lack or deficiency in the human feeling, but because there is a heightening and a transcendence in the consciousness and being. To man, to human valuation, the Bodhisattva may appear to be greater than the Buddha; even so to the sick a physician or a nurse may seem to be a diviner angel than any saint or sage or perhaps God himself but that is an inferior view-point, that of particular or local interest.

03.08 - The Democracy of Tomorrow, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   Brahmacharya Buddhism and Hinduism
   Other Authors Nolini Kanta Gupta Man, Human and Divine The Democracy of Tomorrow
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   Brahmacharya Buddhism and Hinduism

03.08 - The Standpoint of Indian Art, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   It is this characteristic that struck the European mind in its first contact with the Indian artistic world and called forth the criticism that Indian culture lacks in humanism. It is true, a very sublimated humanism finds remarkable expression in Ajanta, and perhaps it is here that the Western eye began to learn and appreciate the Indian style of beauty; even in Ajanta, however, in the pieces where the art reaches its very height, mere humanism seems to be at its minimum. And if we go beyond these productions that reflect the mellowness and humaneness of the Buddhist Compassion, if we go into the sanctuary of the Brahmanic art, we find that the experiences embodied there and the method of expression become more and more "anonymous"; they have not, that is to say, the local colour of humanity, which alone makes the European mind feel entirely at home. Europe's revulsion of feeling against Indian art came chiefly from her first meeting with the multiple-headed, multiple-armed, expressionless, strangely poised Hindu gods and goddesses, so different in every way from ordinary human types.
   Indian art had to be non-human, because its aim was to be supra-human, unnatural, because its very atmosphere was the supra-natural.

03.09 - Buddhism and Hinduism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  object:03.09 - Buddhism and Hinduism
  author class:Nolini Kanta Gupta
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   The Democracy of Tomorrow The Mission of Buddhism
   Other Authors Nolini Kanta Gupta Man, Human and Divine Buddhism and Hinduism
   Buddhism and Hinduism
   Buddhism, or for that matter, Christianity or Mohammadenism or any credal and personal religion, is easy to understand. For they are each of them a single and simple entity, whereas Hinduism is a multiple and complex organism. The difference is that between a tree, a huge mighty tree, may be, and a vast and tangled forest. Buddhism, for example, "may be likened to the great Bo tree under which, one may say, it was born; but Hinduism is a veritable Dandakaranya.
   For Hinduism means all things to all men, while a personal religion is meant truly for a certain type of persons. Hinduism recognises differences and distinction even while admitting the fundamental unity of mankind; it does not impose uniformity as the other type does. Hinduism embraces all varieties of religious experience; it is not based on a single experience however overwhelming that may be.
   Varying the metaphor we may say again that Buddhism rises sheer in its monolithic structure, an Asokan pillar towering in its linear movement; Hinduism has its towers, but they are part of a vast architecture, spread out on ample and chequered grounds-even like a temple city.
   II
   Hinduism, one may even say, Indianism, has cast Buddhism out of India, the mother country, to the wonder of many. Buddhism came to rub out the dead deposits and accretions on the parent body and in doing so it often rubbed on the raw and against the grain. Hinduism had to accept the corrections; in the process it had to absorb, however, many elements contrary to its nature, even antipathic to its soul. Buddha was accepted as an Avatar; he was given a divine status in the Hindu Pantheon. Divested, apparently, of all heterodoxical and controversial appendages, he was anointed with the sole sufficing aspect of supreme kindness, universal compassion. Even so, in and through this Assumption, not a little of the peculiarly Buddhist inspiration entered the original organism. The most drastic and of far-reaching consequence was the inauguration and idolisation of monastic life, which has become since then in Indian conception, the summum bonum, the supreme goal of human existence. It was not without reason that India's older and truer tradition cried out against Shankara being a crypto- Buddhist (pracchanna bauddha), who was yet one of the most consistent and violent critics of Buddhism.
   Life is an expression of the Divine Presence, earth is the field of labour for the godssuch was the original old-world Vedic view. It was the Buddhist dispensation that made life an inferior truth, a complex of unreality and decreed that the highest aim of man is to disappear from life after life's fitful fever to sleep well that seems to have been the motto given.
   Buddhism saw and accepted a world of misery; therefore it knew how to touch the human heart, open up the doors in human consciousness to sympathy and compassion and love. Life it envisaged as an unreal persistence and therefore awakened and installed there the fiery urge towards withdrawal, ascension and transcendence. It was Buddhism that canonised the way of asceticism, laid out the path of the Everlasting Nayalthough called (somewhat euphemistically perhaps) the Middle Path being tempered by an attitude of sweet reasonableness in the inner heart.
   The original and primeval Indianism was built upon the Vedic realisation of the Everlasting Yes. That luminous body of an integral realisation, which means the Veda, came to be covered over by a more strenuous demand of immediate necessity, by an over-emphasis on one side or aspect or line of growth of the human consciousness; a negative approach was needed for man to rise out of its too earthly a tenement to glimpse his divine possibility beyond, before he could hope to build it here below. The long reign of Siva was a necessary preparation for the advent of Vishnu.
  --
   (I) Hinduism is based upon the Veda. Buddhism rejects the Veda.
   Veda means revealed knowledge; a body of ascertained truths already in existence which one has to accept in order to grow and progress in knowledge. Buddhism enjoins to take nothing on trust, but to test everything by one's own reason and experience.
   (II) The first principle that Vedic Knowledge posits is Sat, Being, Pure Existence, Reality. The first principle according to Buddhism is Asat, Non-Being, Non-Reality.
   This creation has a fundamental basic reality. Behind the fleeting appearances there is a solid truth of Being. Everything else may pass away but That abides for ever. This is Hindu or Vedic tradition.
  --
   Buddhist logic considers negation as a simple contrary to affirmation; it is not an entity, it is the lack of entity. Zero or cypher means simple absence. Hindu logic makes of negation a positive statement but on the minus side, even as Hindu mathematics did not consider a zero as valueless but gave a special value, a value of position to it. Do we not hear of negative positives (positron) in modern science today?
   The Buddhists deny likewise the real existence of general ideas: according to them only individuals are real existences, general ideas are mere abstractions. The Hindus, on the other hand, like Plato who must have been influenced by them, affirm the reality of general ideas-although real need not always mean material.
   (IV) The Vedic Rishis declared with one voice that all existence is built upon delight, all things are born out of delight and move from delight to delight, and delight is their final culmination. Buddha said misery is the hallmark of things created; sorrow is the marrow and pith and the great secret of existence. Sabbe samkhara anichcha. Sabbe samkhara dukkha. Sabbe dhamma anatta.1
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   The Democracy of Tomorrow The Mission of Buddhism

03.10 - The Mission of Buddhism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  object:03.10 - The Mission of Buddhism
  author class:Nolini Kanta Gupta
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   Buddhism and Hinduism The Language Problem and India
   Other Authors Nolini Kanta Gupta Man, Human and Divine The Mission of Buddhism
   The Mission of Buddhism
   Buddhism came as a blaze of lightning across the sky of India's tradition; it was almost a fiery writing on the wall, bearing the doom of a world. Buddhism opposed and denied some of the very fundamental principles upon which the old world rested. It was perhaps the greatest iconoclastic movement ever thrown up by the human consciousness. First of all, it denied the tradition itself; it did not recognise the authority and sanctity of the prve pitara, the ancient fathers, nor their revealed knowledge, the Veda. Buddhism enjoined the priority and supremacy of the individual's own consciousness, own effort and own realisation. Be thou thy own light. Work out thy own salvation. That was the injunction given. Not to take anything for grantednot even God or Brahman but to judge and see for yourself where and what is the truth. It was the first protestant reaction recorded in human history.
   Buddhism has sometimes been called the rebel child of Hinduism. The word need not be a term of abuse. A rebel is not always a mere destroyer, a pure negator. A negation can be only a form of stating something positive, an affirmation of a truth and reality. Not unoften a rebel means a call back to a truth that has been neglected, inadequately treated or completely omitted and by-passed; it is an urgent demand that that which has been forgotten and left behind, uncared for and undeveloped, must now be taken up again and brought forward, made a full-grown and mature element in a greater and more perfect organisation of human consciousness.
   Buddhism cried halt because of two omissions: it turned man's mind to two new directions. In our eagerness to reach the spiritual and the supra-sensual, we gave scant recognition to the mental and the rational; and yet mind and reason should be the very basis of the life spiritual. And in the pursuit of God and the gods and the things divine, we became blind to human problems, things concerning man in the human way. The earlier vision gives us a happy picture of humanity. The world moves, it was said, from delight to delight, it was born in delight and it consummates in delight. One sang of immortality, of the solar light, of men being children of Heaven and Beatitude. That this material structure on which man leads his precarious existence is a texture of age and disease and death, that misery and undelight is of the very substance of human life was a hard fact that did not get due recognition. Perhaps it was an earlier, that is to say, a younger humanity
   A simple Child,
  --
   To abrogate the matter of fact, rational view of life in order to view it spiritually, to regard it wholly as an expression or embodiment or vibration of consciousness-delight was possible to the Vedic discipline which saw and adored the Immanent Godhead. It was not possible to Buddha and Buddhistic consciousness; for the Immanent Divine was ignored in the Buddhistic scheme. Philosophically, in regard to ultimate principles, Buddhism was another name for nihilism, creation being merely an assemblage of particles of consciousness that is desire; the particles scattered and dissolved, remains only the supreme incomparable Nirvana. But pragmatically Buddhism was supremely humanistic.
   As it took man as a rational animal, at least as a starting-point, even so it gave a sober human value to things human. A rationalist's eye made him see and recognise the normal misery of mankind; and the great compassion goaded him to find the way out of the misery. It was not a dispassionate quest into the ultimate truth and reality nor an all-consuming zeal to meet the Divine that set Buddha on the Path; it was the everyday problem of the ordinary man which troubled his mind, and for which he sought a solution, a permanent radical solution. The Vedanist saw only delight and ecstasy and beatitude; forhim the dark shadow did not exist at all or did not matter; it was the product of illusion or wrong view of things; one was asked to ignore or turn away from this and look towards That. Such was not the Buddha's procedure.
   These are the two primarytruthsrya saryawhichBuddha's illumination meant and for which he has become one of the great divine leaders of humanity. First, he has discovered man's rationality, and second, he has discovered man's humanity. Since his advent two thousand and five hundred years ago till the present day, in this what may pertinently be called the Buddhist age of humanity, the entire growth, development and preoccupation of mankind was centred upon the twofold truth. Science and religion today are the highest expressions of that achievement.
   They speak of the coming of a new Buddha (Maitreya) with the close of the cycle now, ushering another cycle of new growth and achievement. It is said also that humanity has reached its apex, a great change-over is inevitable: seers and savants have declared that man will have to surpass himself and become superman in order to fulfil what was expected of him since his advent upon earth. If we say that the preparation for such a consummation was taken up at the last stage by the Buddha and Buddhism, and the Buddhistic inspiration, we will not be wrong. It was a cycle of ascending tapasya for the human vehicle: it was a seeking for the pure spirit which meant a clearance of the many ignorances that shrouded it. It was also an urge of the spirit to encompass in its fold a larger and larger circle of humanity: it meant that the spiritual consciousness is no more an aristocratic or hermetic virtue, but a need in which the people, the large mass, have also their share, maybe in varying degrees.
   A new humanity broad-based to encompass the whole earth, expressing and embodying the light and power and joy of spiritual heights, forming a happy world state, may very well announce in the new age the descent of a supreme truth and principle of existence here below.
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   Buddhism and Hinduism The Language Problem and India

03.11 - The Language Problem and India, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Mission of Buddhism Communism: What does it Mean?
   Other Authors Nolini Kanta Gupta Man, Human and Divine The Language Problem and India
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   The Mission of Buddhism Communism: What does it Mean?

03.15 - Towards the Future, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
   The Buddhists consider being as a stream of consciousness, a ceaseless flow of sensations. An individual formation, a creature, a human person has no permanent self-identity. Itis like the Heraclitean river where one does not ba the twice in the same water.
   Besides, what is more interesting, it is not an uninterrupted continuous flow with no gap or hiatus, but a movement of disconnected units. Itis an unending series of disparate moments of consciousness. The sense of continuity is a make-believe, an illusion.
   We know today, thanks to modern science, of the mystery of particles. The ultimate constituents of the material world consist of particles (or wave-particles), that is to say, packets of material energy strung together or merely juxtaposed, but held together somehow. Now the Buddhists added that these are particles of energy no doubt, but the energy is not mere material, i.e., electrical energy; they are desire-energy. Human being or consciousness is an aggregate of cells of desire-energy. The task man has before him the alchemy or laboratory work man is to do is to empty the cells of desire and so annihilate "them; desire gone, cells crumble awayexistence becomes Nihilan inexpressible stillness or tranquillity.
   There is however another solution. The cells can be emptied -of desire, but a new element can be put in the place of desire or desire itself can be transmuted.
  --
   Pursuing the mathematical imagery we may describe the Buddhist equation as desire raised to the power of zero equals Nirvana: D=Zero. Buddha thought like that. He thought annihilation of desire means annihilation of existence, for he equated desire with existence. But mathematics tells us that anything raised to the power of zero is not zero but one, that is, the unit, the pure existenceSat (or Sachchidananda as the Vedantists say.
   Science and mathematics tell us today of a truth or just point to a truth which a spiritual realisation reveals. It is, as I have already said, the mystery of transformation, or transubstantiation as the Christian faith figures it.

04.02 - A Chapter of Human Evolution, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   In India we meet a characteristic movement. As I said the Vedas represented the Mythic Age, the age when knowledge was gained or life moulded and developed through Vision and Revelation (Sruti, direct Hearing). The Upanishadic Age followed next. Here we may say the descending light touched the higher reaches of the Mind, the mind of pure, fundamental, typical ideas. The consciousness divested itself of much of the mythic and parabolic apparel and, although supremely immediate and intuitive, yet was bathed with the light of the day, the clear sunshine of the normal wakeful state. The first burgeoning of the Rational Mind proper, the stress of intellect and intellectuality started towards the end of the Upanishadic Age with the Mahabharata, for example and the Brahmanas. It flowered in full vigour, however, in the earlier philosophical schools, the Sankhyas perhaps, and in the great Buddhist illuminationBuddha being, we note with interest, almost a contemporary of Socrates and also of the Chinese philosopher or moralist Confuciusa triumvirate almost of mighty mental intelligence ruling over the whole globe and moulding for an entire cycle human culture and destiny. The very name Buddha is significant. It means, no doubt, the Awakened, but awakened in and through the intelligence, the mental Reason, Buddhi. The Buddhist tradition is that the Buddhist cycle, the cycle over which Buddha reigns is for two thousand and five hundred years since his withdrawal which takes us, it seems, to about 1956 A.D.
   The Veda speaks of Indra who became later on the king of the gods. And Zeus too occupies the same place in Greek Pantheon. Indra is, as has been pointed out by Sri Aurobindo, the Divine Mind, the leader of thought-gods (Maruts), the creator of perfect forms, in which to clo the our truth-realisations in life. The later traditional Indra in India and the Greek Zeus seem to be formulations on a lower level of the original archetypal Indra, where the consciousness was more mentalised, intellectualised, made more rational, sense-bound, external, pragmatic. The legend of Athena being born straight out of the head of Zeus is a pointer as to the nature and character of the gods. The Roman name for Athena, Minerva, is significantly derived by scholars from Latin mens, which means, as we all know, mind.

04.09 - Values Higher and Lower, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Value refers to the particular poise or status, the mode of being or function of a thing. In its ultimate formulation we can say it is the rhythm or force of consciousness that vibrates in an object, it is the becomingof the being:but becoming does not cancel being, it only activises, energises, formulates. The debate brings us back to the ancient quarrel between the Buddhists and the Vedantists, the latter posits sat, being or existence, while the former considers sat as only an assemblage of asat. The object and its function, the thing-in-itself and its attribute (the fire and its burning power, as the Indian logicians used to cite familiarly as an example) are not to be separated they are not separated in fact but given together as one unified entity; it is the logical mind that separates them artificially.
   III

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A great mystery of existence, its central rub is the presence of Evil. All spiritual, generally all human endeavour has to face and answer this Sphinx. As he answers, so will be his fate. He cannot rise up even if he wishes, earth cannot progress even when there is the occasion, because of this besetting obstacle. It has many names and many forms. It is Sin or Satan in Christianity; Buddhism calls it Mara. In India it is generally known as Maya. Grief and sorrow, weakness and want, disease and death are its external and ubiquitous forms. It is a force of gravitation, as graphically named by a modern Christian mystic, that pulls man down, fixes him upon earth with its iron law of mortality, never allowing him to mount high and soar in the spiritual heavens. It has also been called the Wheel of Karma or the cycle of Ignorance. And the aim of all spiritual seekers has been to rise out of itsome-how, by force of tapasy, energy of concentrated will or divine Gracego through or by-pass and escape into the Beyond. This is the path of ascent I referred to at the outset. In this view it is taken for granted that this creation is transient and empty of happinessanityam asukham (Gita)it is anatta, empty of self or consciousness (Buddha) and it will be always so. The only way to deal with it, the way of the wise, is to discard it and pass over.
   Sri Aurobindo's view is different. He says Evil can be and has to be conquered here itself, here upon this earth and in this body-the ancients also said, ihaiva tairjitah, they have conquered even here, prkariravimokat, before leaving the body. You have to face Evil full-square and conquer it, conquer it not in the sense that you simply rise above it so that it no longer touches you, but that you remain where you are in the very field of Evil and drive it out from there completely, erase and annihilate it where it was reigning supreme. Hence God has to come down from his heaven and dwell here upon earth and among men and in the conditions of mortality, show thus by his living and labour that this earthly earth can be transformed into a heavenly earth and this human body into a "body divine".

05.03 - Bypaths of Souls Journey, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   We say commonly souls are immortal. But in an occult sense souls are or may be mortal too. When the Vedantin speaks of laya or the Buddhist of nya, what else is it? It is nothing but the annihilation of the soul, even if it is in the Brahman or some Absolute. But we are not referring to that here. There is a merger of souls, and a dissolution of souls in a somewhat different manner, not on the highest metaphysical heights, but even here below among the growing developing souls embodied upon earth. That is to say, one soul may unite with another and both form one single entity and embodiment.
   This perhaps is not the general rule, especially on the higher levels, where the beings possess well developed and well organised individual personalities. It is more common in the earlier stages when the souls are just developing and are pliant and supple and can easily intermingle. But even on the higher reaches a merger is possible and does happen, when some special work has to be done. A god sometimes literally descends into a man, takes up the human soul within himself and becomes the man, transformed and transfigured, even as an Asura also may do the same thing. And human beings too on high altitudes of spiritual growth, major souls, can combine and fuse together to form a single soulsuch may be the demand of their individual lines of growth or the demand of a Higher Will and Purpose.

05.18 - Man to be Surpassed, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   The limitation of such a human ideal is for us evident. We demand a total surpassing of man, although that does not mean a rejection of man. Unless human life is built upon foundations quite other than what they are now, we say there can be no permanent or radical remedy to the ills it suffers from. Hence we are for utter transcendence; for, the highest height it is possible for the consciousness to reach and the being to dwell in, even the experience of Brahman or un-mitigated Absolute of the Mayavadin or the Zero, Shunyam of the Buddhist not excluded. Since it is there that the true foundations of creation lie hidden and it is from there that a new world has to be recreated, a new humanity reshaped. The very stuff of human nature has to be changed, not only what is considered as bad in it but what is valued as good also. For beyond good and evil is Nature Divine. Man has to find out this divine nature and dissolve his human nature into that, remould it, reshape it in that pattern. So long as human consciousness remains too human, it will be always branded with the bar sinister of all earthly things. Man has to grow into the immortal seated within mortality, into the light that shines inviolate on the other side of the darkness we live in. That immortality, that light one has to bring down here on earth and in ourselves, and out of it build a new earth and a new human self and life.
   ***

05.19 - Lone to the Lone, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   Some mystics and philosophers recently come into vogue (inspired or encouraged by the Christian or the Buddhist way of Realisation) have emphasised this outlook. But it has also been counterbalanced by another way of spiritual growth and fulfilment: we may call it the modern way, for it has been a pronounced characteristic of the modern consciousness. We referred in our previous essay to the Existentialist who has attracted so much attention in these days, the linchpin of whose philosophy is the value of the individual person, especially the individual personal in relation to each other. Kierkegaard, the Danish mystic, from whom this school is supposed to originate, speaks of the Absolute as the Single One that excludes and annuls all "others", the crowd. He lays especial emphasis upon complete solitariness and total renunciation as the very condition, sine qua non, of the soul's spiritual journey and yet characterises the singlenessof the one in terms that make of it an essential whole, an integer. Man must isolate himself from his phenomenal being, certainlyas the neti netiformula enjoins but also he must first find or become his real self, realise his true individuality before he can reach God, the Divine Self, identify himself with the Transcendent. It is only a freely and truly formed individual being that can give itself to the Divine or become one with it. This true individuality is indeed a solitary being away and apart from the crowd of personalities that surround itit has been called by the Indian mystics, the Purusha in the heart, no bigger than the thumb, the Dwarf Godhead (Vmana).
   When one is a member of the crowd, he has no personality or individuality, he is an amorphous mass, moving helplessly in the current of life, driven by Nature-force as it pleases her: spiritual life begins by withdrawing oneself from this flow of Ignorance and building up or taking cognisance of one's true person and being. When one possesses oneself integrally, is settled in the armature of one's spirit self, he has most naturally turned away from the inferior personalities of his own being and the comradeship also of people in bondage and ignorance. But then one need not stop at this purely negative poise: one can move up and arrive at a positive status, a new revaluation and reaffirmation. For when the divine selfhood is attained, one is no longer sole or solitary. Indeed, the solitariness or loneliness that is attributed to the spiritual status is a human way of viewing the experience: that is the impression left on the normal mind consciousness when the Purusha soars out of it, upwards from the life of the world to the life of the Spirit. But the soul, the true spiritual being in the individual, is not and cannot be an isolated entity; the nature of the spiritual consciousness is first transcendence, no doubt, transcendence of the merely temporal and ephemeral, but it is also universalisation, that is to say, the cosmic realisation that has its classic expression in the famous mantra of the Gita, he who sees himself in other selves and other selves in his own self. In that status "own" and "other" are not distinct or contrary things, but aspects of the one and the same reality, different stresses in one rhythm.

05.26 - The Soul in Anguish, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
   A range of mystics and philosophers or philosopher-mystics from Kierkegaard to Sartre have made much of the sentiment of "anguish". Naturally, it is not the usual feeling of grief or sorrow due to disappointment or frustration that they refer to, nor is it the "repentance" which is a cardinal virtue in the Christian spiritual discipline. Repentance or grief is for something amiss, for some wrong done, for some good not done. It has a definite cause that gives rise to it and determinate conditions that maintain and foster it: and therefore it has also an end, at least the possibility of an ending. It is not eternal and can be mastered and got over: it is of the category of the Sankhyan or Buddhistic dukhatrayabhighata for that matter even the lacrimae rerum(tears inherent in things) of Virgil1 are not eternal.
   But the new Anguish spoken of is a strange phenomenon: it is causeless and it is eternal. It has sprung unbidden with no antecedent cause or condition: it is woven into the stuff of the being, part and parcel of the consciousness itself. Indeed it seems to be the veritable original sin, pertaining to the very nature. Kierkegaard makes of it an absolute necessity in the spiritual constituent and growth of the human soul something akin to, but deeper, because ineradicable, than the Socratic "divine discontent". Sartre puts it in more philosophical and rational terms, in a secular atmosphere as a kind of inevitable accompaniment to the sense of freedom and responsibility and loneliness that besets the individual being and consciousness at its inmost core, its deepest depth.

08.12 - Thought the Creator, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Buddhists, I mean those who are in the more orthodox tradition, do not believe in God or an eternal Reality; they do not believe in gods either, that is to say, in beings who are truly divine. They, however, know admirably how to use the mind and the mind's power. The Buddhist discipline makes you master of the mental instrument. A person following the Buddhist discipline came to me once and said that he had made an experiment: he had formed a being with his thought, he had created something like a Mahatma. He knew and it is a proved fact that these mental formations after a time begin to have a personal life, independently of the author,although they may be connected with him, yet they are quite independent, in the sense that they have a will of their own. But now he was facing a formidable difficulty. He said: "Do you know I have formed my Mahatma so well that he has become a personality quite independent of me and comes all the while to trouble me? He comes, scolds me for this and that, advises me in this matter and that and wants to control my life altogether. I am unable to get rid of him. I find it extremely difficult and do not know how to go about it. As I say, my Mahatma has become extremely troublesome. He does not leave me to be at rest. He interferes in all my activities, prevents me from doing my work and yet I know it is my own creation and I am unable to do away with it." He explained to me how he had tried to get rid of the thing. I then told him it was because he did not know the trick. I showed him the process and the next morning he came happy and beaming, saying "it has left." He could not cut the connection; even then cutting the connection is not sufficient, for the being would continue to live apart and independent. What is needed is to re-absorb what one has created, to swallow what has been put out.
   ***

08.36 - Buddha and Shankara, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   And as to the existence or manifestation of the Divine upon earth, they who believed in Buddha have now made him a God. You have only to look at the Buddhist temples and all their divinities to know that human nature has always the tendency to deify what it admires.
   ***

09.06 - How Can Time Be a Friend?, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   She was a militant personality and a great Buddhist luminary. When she came to India she wanted to see some of the great Indian sages, Gurus, that is to say, and she went to one of them I do not give you his namewho looked at her and asked her, as the talk was about Yoga and personal effort and all that, whether she was indifferent to criticism. She answered him in the classical expression: "Does one mind the barking of a dog?" She added, when she was narrating to me the story, with much humour: "Happily, he did not ask me whether I was indifferent to praise for that is much more difficult!"
   So then, you should not consider yourself superior to others and I shall tell you why; you must know that in a being, human or other, it is the consciousness that matters and you are either conscious or unconscious: you can consider yourself superior only when you are unconscious; the very moment you are conscious, truly conscious, you lose the sense of superiority or inferiority. In either case you must not feel superior, for it is smallness, pettiness; but you must be full of goodwill and sympathy and care little about what one says or does not say; however, be always polite, for it is always better to be polite than to be impolite. In that way you put yourself in relation with forces that are more harmonious and you can fight better against the forces of destruction and ugliness. But in reality you must rise above all that and feel yourself interested only in the Divine, in what He expects of you and in what to do for Him, for that is the only thing that counts. The rest has no importance.

10.02 - Beyond Vedanta, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The first step in the spiritual life is the Vedantic experience that the world is an illusion, an absolute illusion. Rather it is the Buddhist experience of nihil, nothingness, extinction that is the first step, the very basic realisation of all spiritual life. It is not the summit the nee plus ultra, beyond which there is nothing but it is the very foundation, the absolute minimum of spiritualitysine qua non, without which it is not. The one experience with which you start your spiritual journey is the total negation of whatever exists, reducing existence to zero: world-existence being equated with Ignorance. Life is a falsehood, one has to reject it outright. The next step in Vedanta would be, when you have eliminated everything, reduced all to zero, to contemplate, to find what remains, the irreducible reality the unity, the One, Sat, Brahman.
   First, then, the total and absolute dissolution of this creation of ignorance, the Creation which is ignorance, and attaining a status of nothingness, absolute annihilation, then in that blank void emerges the Residue, the One True Realitya silent, infinite eternal immobility, a pure Existence. In the beginning the Non-Existence (Asat), then there arises the Pure Existence (Sat). That pure Existence is gradually found to possess or be Delight also. As Being is not the being in creation even so the Consciousness is not the normal or mental consciousness, and Delight too is not the joy of life; they are all of quite another quality and category.

10.08 - Consciousness as Freedom, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Consciousness, however, is not mere consciousness, that is to say, awareness; it is also power, power for organisation and execution. It is unconsciousness that is or invariably leads to disorderliness, disorganisation and confusion. It is the light of consciousness that brings order out of chaos, gives an organised direction to forces moving at random and with no purpose. Man has started organising his life since he acquired the light of consciousness. He has been doing the yoga of the intelligent will (Gita's Buddhi-yoga) since his advent upon earth. But even in man this force of light, the energy of consciousness is not fully operative because man is not fully conscious, he is only partially so. His mind is conscious and has developed into intelligence (a little strayed into intellectuality); but there are large domains in him that are wholly unconscious, that is to say, move in mechanical rounds, a passive slave of external impacts. I am referring to his vital being and his physical being. Even like the mind these too must admit into themselves the light of the consciousness in order to free themselves from the influence of other external forces and attain the sense of their own truth and self-fulfilment.
   Indeed each part, even each constituent element of our being has an individuality of its own, a personal being and consciousness. And it is because it is not aware of that inner reality, because it has fallen unconscious, therefore it has entered into this life of bondage and slavery and mechanical existence. When life becomes conscious, the life-energy becomes luminous, the vital being gradually gains self-control and self-direction. Instead of being moved about by irresponsible and irrepressible desires and impulses it attains a clarity as to what it should desire and what it should effectuate; and along with that light secures the strength also to act up to the directions of that light.

1.00a - DIVISION A - THE INTERNAL FIRES OF THE SHEATHS., #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  Their grades and ranks are many, but their names matter not save in one instance. It may be of interest to know the appellation applied to the devas of fire whose part it is to tend the fires that will later destroy the causal body. We need to remember that it is the upspringing of the latent fire of matter and its merging with two other fires that causes destruction. These elementals and devas are called the Agnisuryans, and in [68] their totality are the fiery essences of Buddhi, hence their lowest manifestation is on the sixth plane, the astral.
  Further information concerning these deva lives will be found further on in the Treatise, where they are dealt with at some length.

1.00a - Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  All the serious Orders of the world, or nearly all, begin by insisting that the aspirant should take a vow of poverty; a Buddhist Bhikku, for example, can own only nine objects his three robes, begging bowl, a fan, toothbrush, and so on. The Hindu and Mohammedan Orders have similar regulations; and so do all the important Orders of monkhood in Christianity.
  Our own Order is the only exception of importance; and the reason for this is that it is much more difficult to retain one's purity if one is living in the world than if one simply cuts oneself off from it. It is far easier to achieve technical attainments if one is unhampered by any such considerations. These regulations operate as restrictions to one's usefulness in helping the world. There are terrible dangers, the worst dangers of all, associated with complete retirement. In my own personal judgment, moreover, I think that our own ideal of a natural life is much more wholesome.

1.00b - DIVISION B - THE PERSONALITY RAY AND FIRE BY FRICTION, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  Eventually transmutation took place, or (to word it otherwise) the polarisation eventually shifted into the three permanent atoms of the Triad, and out of the three permanent atoms of the lower triangle. The physical permanent atom is transcended and the polarisation becomes manasic or mental, the astral permanent atom is transcended and the polarisation becomes Buddhic, while the mental unit is superseded by the permanent [71] atom, of the fifth plane, the atmic. This is all brought about by the action of the three rays upon the atoms and upon the life within each atom. The relationship between these three rays and the permanent atoms might be summarised as follows:
  The Personality Ray has direct action upon the physical permanent atom.

1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  Fifth. The Deva Lords of the four planes of Buddhi, or the plane of spiritual Intuition, Manas, or the mental plane, Desire, and the Physical, who are likewise allied to the human evolution in a closer sense than the higher three.
  A further interesting correspondence is found in the following facts that are even now in process of development:
  The fourth plane of Buddhi is the one on which the planetary Logoi begin to make Their escape from Their planetary ring-pass-not, or from the etheric web that has its counterpart on all the planes.
  When man begins in a small sense to co-ordinate the Buddhic vehicle or, to express it otherwise, when he has developed the power to contact ever so slightly the Buddhic plane, then he begins simultaneously and consciously to achieve the ability to escape from the etheric web on the physical plane. Later he escapes from its correspondence on the astral plane, and finally from the correspondence on the fourth subplane of the mental plane this time via the mental unit. This leads eventually to causal functioning, or to the ability to dwell, and to be active in, the vehicle of the Ego, who is the embodiment of the love and wisdom aspect of the Monad. Note here the correspondence to that proved fact, that many can even now escape from the etheric body, and function in their [114] astral sheath, which is the personality reflection of that same second aspect.
  When a man takes the fourth Initiation, he functions in the fourth plane vehicle, the Buddhic, and has escaped permanently from the personality ring-pass-not, on the fourth subplane of the mental. There is naught to hold him to the three worlds. At the first Initiation he escapes from the ring-pass-not in a more temporary sense, but he has yet to escape from the three higher mental levels, which are the mental correspondences to the higher ethers, and to develop full consciousness on these three higher subplanes. We have here a correspondence to the work to be done by the initiate after he has achieved the fourth solar plane, the Buddhic. There yet remains the development of full consciousness on the three higher planes of spirit before he can escape from the solar ring-pass-not, which is achieved at the seventh Initiation, taken somewhere in the system, or in its cosmic correspondence reached by the cosmic sutratma, or cosmic thread of life [liii]51
  This fourth earth chain is in this connection one of the most important, for it is the appointed place for the domination of the etheric body by the human monad, with the aim in view of both human and planetary escape from limitations. This earth chain, though not one of the seven sacred planetary chains, is of vital importance at this time to the planetary Logos, who temporarily employs it as a medium of incarnation, and of expression. This fourth round finds the solution of its strenuous and chaotic life in the very simple fact of the shattering of [115] the etheric web in order to effect liberation, and permit a later and more adequate form to be employed.
  --
  Our solar Logos, being a Logos of the fourth order, will begin to co-ordinate His cosmic Buddhic body, and as He develops cosmic mind He will gradually achieve, by the aid of that mind, the ability to touch the cosmic Buddhic plane.
  These possibilities and correspondences have been somewhat dwelt upon, as it is necessary for us to realise the work to be done in connection with the etheric web before we take up the matter of the various causes which may hinder the desired progress, and prevent the appointed escape and destined liberation. Later we will take up the consideration of the etheric web, and its static condition. This will entail the recollection of two things:
  --
  Intuitional. Buddhic
  4th Cosmic ether
  --
  g. Therefore, also, the Buddhic or intuitional plane (the correspondence in the system of this fourth cosmic ether) is the meeting ground, or plane of union, for that which is man and for that which will be superman, and links the past with that which is to be.
  h. The following correspondences in time would repay careful meditation. They are based on a realisation of the relationship between this fourth cosmic ether, the Buddhic plane, and the fourth physical etheric subplane.
  The fourth subplane of mind, the correspondence on the mental plane of the physical etheric, is likewise a point of transition from out of a lower into a higher, and is the transferring locality into a higher body.
  --
  i. Another synthesis takes place on the synthetic second ray on the second subplane of the Buddhic plane and the monadic plane, while the comparatively few Monads of will or power are synthesised on the atomic subplane of the atmic. All three groups of Monads work in triple form on the mental plane under the Mahachohan, the Manu, and the Bodhisattva, or the Christ; on the second or monadic plane they work as a unit, only demonstrating [120] their dual work on the atmic plane, and their essential triplicity on the Buddhic plane. [lvii]55
  The fourth etheric plane holds the key to the dominance of matter, and it might be noted that:
  --
  On the Buddhic plane (the fourth cosmic ether) the Heavenly Men (or the grouped consciousness of the human and deva Monads) begin to function, and to escape eventually from the cosmic etheric planes. When these three cosmic ethers are mastered, the functioning is perfected, polarisation is centred in the monadic vehicles, and the seven Heavenly Men have achieved Their goal.
  j. On these etheric levels, therefore, the Logos of our [121] system repeats, as a grand totality, the experiences of His tiny reflections on the physical planes; He co-ordinates His cosmic astral body, and attains continuity of consciousness when He has mastered the three cosmic ethers.
  k. It is to be observed that just as in man the dense physical body in its three gradesdense, liquid and gaseousis not recognised as a principle, so in the cosmic sense the physical (dense) astral (liquid) and mental (gaseous) levels are likewise regarded as non-existing, and the solar system has its location on the fourth ether. The seven sacred planets are composed of matter of this fourth ether, and the seven Heavenly Men, whose bodies they are, function normally on the fourth plane of the system, the Buddhic or the fourth cosmic ether. When man has attained the consciousness of the Buddhic plane, he has raised his consciousness to that of the Heavenly Man in whose body he is a cell. This is achieved at the fourth Initiation, the liberating initiation. At the fifth Initiation he ascends with the Heavenly Man on to the fifth plane (from the human standpoint), the atmic, and at the sixth he has dominated the second cosmic ether and has monadic consciousness and continuity of function. At the seventh Initiation he dominates the entire sphere of matter contained in the lowest cosmic plane, escapes from all etheric contact, and functions on the cosmic astral plane.
  The past solar system saw the surmounting of the three lowest cosmic physical planes viewed from the matter standpoint and the co-ordination of the dense threefold physical form in which all life is found, dense matter, liquid matter, gaseous matter. A correspondence may be seen here in the work achieved in the first three rootraces. [lviii]56, [lix]57

1.00d - DIVISION D - KUNDALINI AND THE SPINE, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  No more can be imparted concerning this subject. He who directs his efforts to the control of the fires of matter, is (with a dangerous certainty) playing with a fire that may literally destroy him. He should not cast his eyes backwards, but should lift them to the plane where dwells his immortal Spirit, and then by self-discipline, mind-control and a definite refining of his material bodies, whether subtle or physical, fit himself to be a vehicle for the divine birth, and participate in the first Initiation. When the Christ-child (as the Christian so beautifully expresses it) has been born in the cave of the heart, then that divine guest can consciously control the lower material bodies by means of consecrated mind. Only when Buddhi has assumed an ever-increasing control [140] of the personality, via the mental plane (hence the need of building the antaskarana), will the personality respond to that which is above, and the lower fires mount and blend with the two higher. Only when Spirit, by the power of thought, controls the material vehicles, does the subjective life assume its rightful place, does the God within shine and blaze forth till the form is lost from sight, and "The path of the just shine ever more and more until the day be with us."

1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The Second Logos. The second Logos, Vishnu, the divine Wisdom Ray, the great principle of Buddhi seeking to blend with the principle of Intelligence, is characterised by Love. His motion is that which we might term spiral cyclic. Availing Himself of the rotary motion of all atoms, He adds to that His own form of motion or of spiralling periodical movement, and by circulation along an orbit or spheroidal path (which circles around a central focal point in an ever ascending spiral) two results are brought about:
  a. He gathers the atoms into forms.
  --
  4. The intuitional, or the Buddhic plane,
  5. The spiritual, atmic, or nirvanic plane,
  --
  4. That in the region of the heart, which has an occult link with the Buddhic plane.
  5. That above the top of the head, which is the crown, and has relation with the atmic plane.
  --
  This force originates on cosmic mental levels, from certain great foci there, descends to the cosmic astral, forming corresponding cosmic focal points, and on the fourth cosmic etheric level (the Buddhic plane of our solar system) finds its outlet in certain great centres. These [166] centres are again reflected or reproduced in the three worlds of human endeavor. The Heavenly Men, therefore, have centres on three solar planes, a fact to be remembered.
  a. On the monadic plane, the plane of the seven Rays.
  b. On the Buddhic plane, where the Masters and their disciples form the forty-nine centres in the bodies of the seven Heavenly Men.
  c. On the fourth etheric physical plane, where the sacred planets, the dense bodies in etheric matter of the Heavenly Men, are to be found.
  --
  These are an ability to expand our mental concept and to build the antaskarana, or that bridge which all who seek to function in the Buddhic vehicle must build between higher and lower mind; hence the necessity for the use of the imagination (which is the astral equivalent to mental discrimination), and its ultimate transmutation into intuition.
  All teachers, who have taken pupils in hand for training, and who seek to use them in world service, follow the method of imparting a fact (oft veiled in words and blinded by symbol) and then of leaving the pupil to follow his own deductions. Discrimination is thereby developed, and discrimination is the main method whereby the Spirit effects its liberation from the trammels of matter, and discerns between illusion and that which is veiled by it.
  --
  Under the regime of the Ego, the ray upon which the ego can be found holds sway. This ray is simply a direct reflection of the monad, and is dependent upon that aspect of the spiritual triad which for the man is at any particular time the line of least resistance. By that we must understand that sometimes the ray will have for its centre of force the atmic aspect, sometimes the Buddhic, and at other times the manasic aspect. Though the triad is threefold, yet its egoic outposts (if one may so express it) will be either definitely atmic, or predominantly Buddhic or manasic. Here again I would draw attention to the fact that this triple demonstration can be seen under three forms, making in all a ninefold choice of rays for the Ego:
  Atmic aspect.
  --
  1. Buddhic-atmic
  2. Buddhic- Buddhic
  3. Buddhic-manasic.
  Manasic aspect.
  --
  The permanent atoms are enclosed within the periphery of the causal body, yet that relatively permanent body is built and enlarged, expanded and wrought into [179] a central receiving and transmitting station (using inadequate words to convey an occult idea) by the direct action of the centres, and of the centres above all. Just as it was spiritual force, or the will aspect, that built the solar system, so it is the same force in the man that builds the causal body. By the bringing together of spirit and matter (Father-Mother) in the macrocosm, and their union through the action of the will, the objective solar system, or the Son, was produced that Son of desire, Whose characteristic is love, and Whose nature is Buddhi or spiritual wisdom. By the bringing together (in microcosm) of Spirit and matter, and their coherence by means of force (or the spiritual will) that objective system, the causal body, is being produced; it is the product of transmuted desire, whose characteristic (when fully demonstrated) will be love, the expression eventually on the physical plane of Buddhi. The causal body is but the sheath of the Ego. The solar system is but the sheath of the Son. In both the greater and the lesser systems, force centres exist which are productive of objectivity. The centres in the human being are reflections in the three worlds of those higher force centres.
  Before taking up the subject of kundalini and the centres, it would be well to extend the information given above, from its prime significance for man, as that which concerns himself, to the solar system, the macrocosm, and to the cosmos. What can be predicated of the microcosm is naturally true of the macrocosm and of the cosmos. It will not be possible to give the systemic triangles, for the information would have to be so blinded that, except for those who have occult knowledge and the intuition developed, it would be practically useless intellectually, but certain things may be pointed out in this connection that may be of interest.
  --
  4. Buddhic
  Taste.
  --
  It can be noted that we have not summed up the two planes of abstraction on the atmic and the Buddhic planes, the reason being that they mark a degree of realisation which is the property of initiates of higher degree [189] than that of the adept, and which is beyond the concept of the evolving human unit, for whom this treatise is written.
  We might here, for the sake of clarity, tabulate the five different aspects of the five senses on the five planes, so that their correspondences may be readily visualised, using the above table as the basis:
  --
  d. On the Buddhic plane, or the plane of wisdom, he begins to find the note of his planetary Logos.
  e. On the atmic, or spiritual, plane the note logoic begins to sound within his consciousness.
  --
  On the Buddhic plane, hearing (now of the synthetic quality called telepathy) demonstrates as complete comprehension, for it has involved two things:
  1. A knowledge and recognition of individual sound,
  --
  As regards taste and smell, we might call them minor senses, for they are closely allied to the important sense of touch. They are practically subsidiary to that sense. This second sense, and its connection with this second solar system, should be carefully pondered over. It is predominantly the sense most closely connected with the second Logos. This conveys a hint of much value if duly considered. It is of value to study the extensions of physical plane touch on other planes and to see whither we are led. It is the faculty which enables us to arrive [197] at the essence by due recognition of the veiling sheath. It enables the Thinker who fully utilises it to put himself en rapport with the essence of all selves at all stages, and thereby to aid in the due evolution of the sheath and actively to serve. A Lord of Compassion is one who (by means of touch) feels with, fully comprehends, and realises the manner in which to heal and correct the inadequacies of the not-self and thus actively to serve the plan of evolution. We should study likewise in this connection the value of touch as demonstrated by the healers of the race (those on the Bodhisattva line) [lxxxv]83 and the effect of the Law of Attraction and Repulsion as thus manipulated by them. Students of etymology will have noted that the origin of the word touch is somewhat obscure, but probably means to 'draw with quick motion.' Herein lies the whole secret of this objective solar system, and herein will be demonstrated the quickening of vibration by means of touch. Inertia, mobility, rhythm, are the qualities manifested by the not-self. Rhythm, balance, and stable vibration are achieved by means of this very faculty of touch or feeling. Let me illustrate briefly so as to make the problem somewhat clearer. What results in meditation? By dint of strenuous effort and due attention to rules laid down, the aspirant succeeds in touching matter of a quality rarer than is his usual custom. He contacts his causal body, in time he contacts the matter of the Buddhic plane. By means of this touch his own vibration is temporarily and briefly quickened. Fundamentally we are brought back to the subject that we deal with in this treatise. The latent fire of matter attracts to itself that fire, latent in other forms. They touch, and recognition and awareness ensues. The fire of manas burns continuously and is fed by that which is attracted and repulsed. When the two [198] blend, the stimulation is greatly increased and the ability to touch intensified. The Law of Attraction persists in its work until another fire is attracted and touched, and the threefold merging is completed. Forget not in this connection the mystery of the Rod of Initiation. [lxxxvi]84 Later when we consider the subject of the centres and Initiation it must be remembered that we are definitely studying one aspect of this mysterious faculty of touch, the faculty of the second Logos, wielding the law of Attraction.
  Let us now finish what may be imparted on the remaining three sensessight, taste, smell and then briefly sum up their relationship to the centres, and their mutual action and interaction. That will then leave two more points to be dealt with in this first division of the Treatise on Cosmic Fire, and a summing up. We shall then be in a position to take up that portion of the treatise that deals with the fire of manas and with the development of the manasaputras, [lxxxvii]85 both in their totality and likewise individually. This topic is of the most imperative importance as it deals entirely with man, the Ego, the thinker, and shows the cosmic blending of the fires of matter and of mind, and their utilisation by the indwelling Flame.
  --
  This development is paralleled on the two higher planes simultaneously as in the lower, and as the astral senses come into perfected activity, the corresponding centres of force on the Buddhic plane begin to function until the vibratory interplay between the two is consummated, and the force of the Triad can be felt definitely in the Personality via the astral.
  Again the corresponding vortices on the atmic level come into active vibration as the mental centres become fourth dimensional, till we have a wonderful fiery activity demonstrating on all the three planes.
  --
  e. In the Heavenly Man and His body, a chain of globes [lxxxix]87 likewise can be seen and we need here to remember very carefully that the seven chains of a scheme are the expression of a planetary Logos. The Heavenly Men are expressing Themselves through a scheme of seven chains and the emphasis has been laid unduly, perhaps, upon the dense physical planet in any particular chain. This has caused the fact of the chain importance to be somewhat overlooked. Each of the seven chains might be looked upon as picturing the seven centres of one of the Heavenly Men. The idea of groups of Egos forming centres in the Heavenly Men is nevertheless correct, but in this connection the reference is to the centres of force on Buddhic and monadic levels. [xc]88
  [207]
  --
  b. The centre has its activity intensified, its rate of evolution increased, and certain of the central spokes of the wheel brought into more active radiance. These spokes which are also called by some students lotus-petals, have a close connection with the different spirillae in the permanent atoms. Through their stimulation there comes into play one or more of the corresponding spirillae in the permanent atoms on the three lower planes. After the third Initiation, a corresponding stimulation takes place in the permanent atoms of the Triad, leading to the co-ordination of the Buddhic vehicle, and the transference of the lower polarisation into the higher.
  c. By the application of the Rod of Initiation the downflow of force from the Ego to the personality is tripled, the direction of that force being dependent upon whether the centres receiving attention are the etheric, or the astral at the first and second Initiations, or whether the initiate is standing before the LORD OF THE WORLD. In the latter case, his mental centres or their corresponding force vortices on higher levels, will receive stimulation. When the World Teacher initiates at the first and second Initiations, the direction of the Triadal force is turned to the vivification of the heart, and throat centres, and the ability to synthesise the force of the lower centres is greatly increased. When the One Initiator applies the Rod of His Power, the downflow is from the Monad, and though the throat and heart intensify vibration as a response, the main direction of the force is to the seven head centres, and finally (at liberation) to the radiant head centre above, and synthesising the lesser seven head centres.

1.00 - Introduction to Alchemy of Happiness, #The Alchemy of Happiness, #Al-Ghazali, #Sufism
  It is too narrow a view to adopt, in regard to a man of the sublime character of Ghazzali, that he obtained his ideas from any one school of thinkers, or that being in fellowship with the Soofies, that he was merely a Soofi. He was living in the centre of Aryan peoples and religions. He may have had his doctrine of the future life shaped by Zoroaster, and have been influenced by the missionaries of the Buddhists.
  The practical religion taught in these homilies will give a favorable opinion of the state of mind of the more intelligent Mussulmans. They contain not the Mohammedanism of the creed or the catechism, but of the closet and the pulpit. The tenor of the book establishes the truth of Ibn Khallikan's remark in his Biographical Dictionary that "Ghazzali's ruling passion was making public exhortations."

1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
  The fire of Spirit finally, when blended with the two other fires (which blending commences in man at the first initiation), forms a basis of spiritual life or existence. As evolution proceeds in the fifth or spiritual kingdom, these three fires blaze forth simultaneously, producing perfected consciousness. This blaze results in the final [52] purification of matter and its consequent adequacy; at the close of manifestation it brings about eventually the destruction of the form and its dissolution, and the termination of existence as understood on the lower planes. In terms of Buddhistic theology it produces annihilation; this involves, not loss of identity, but the cessation of objectivity and the escape of Spirit, plus mind, to its cosmic centre. It has its analogy in the initiation at which the adept stands free from the limitations of matter in the three worlds.
  The internal fires of the system, of the planet, and of man are threefold:
  --
  It is necessary to differentiate between this radiation from the etheric, which is a radiation of prana, and magnetism, which is an emanation from a subtler body (usually the astral), and has to do with the manifestation of [54] the Divine Flame within the material sheaths. The Divine Flame is formed on the second plane, the monadic, and magnetism (which is a method of demonstrating radiatory fire) is therefore felt paramountly on the fourth and sixth planes, or through the Buddhic and astral vehicles. These are, as we know, closely allied to the second plane. This distinction is of importance and should be carefully recognised.
  Having, therefore, made the above statements, we can proceed to take up somewhat in greater detail the interior fires of the systems, microcosmic and macrocosmic.

10.10 - A Poem, #Writings In Bengali and Sanskrit, #Sri Aurobindo, #Integral Yoga
  This is the religion of Buddhism
  Non-violence lazy, compassionate,

1.013 - Defence Mechanisms of the Mind, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  In the Bhagavadgita, we have a hint of the method of self control where, in a very cryptic sloka, Bhagavan Sri Krishna says that the senses are turbulent and cannot be easily controlled unless resort is taken to a higher principle than the senses themselves: indriyi paryhurindriyebhya para mana, manasastu par Buddhiryo buddhe paratastu sa (B.G. III.42). This is the verse which is relevant to this subject. The senses cannot be controlled because they are driven by a force which is behind them. As long as they are driven, pushed or compelled by a power that is behind them, they will naturally act in the direction of that push. So we have to exert some kind of pressure upon the power that is driving the senses towards objects. Otherwise, it would be like ordering the servants to work in a particular way while their master is saying something else which is contrary to our advice to the servants. We have to approach the master himself so that he may not direct the servants in a wrong manner or say something undesirable to them. So there is a master behind the senses, and unless this master is approached, the senses cannot be controlled. For all immediate purposes, we can regard the mind as the master and the senses as the servants. The senses cannot be controlled if the mind is not properly tackled, because the mind is the force that urges the senses towards objects. But there is a difficulty in controlling even the mind, because the mind orders the senses to move towards objects, on account of a misconception, so unless this misconception is removed we cannot do anything with the mind.
  As discussed previously, a sense of reality harasses the mind in respect of the objects of sense, and as long as anything appears as real, it cannot be abrogated or rejected; and we cannot close our eyes to it if it has already been declared to be real. The mind will find difficulty in withdrawing its orders to the senses in respect of their movement towards objects as long as it cognises a worthwhile reality in the objects of sense. Why does the mind see a sense of reality in the objects of sense? It is due to a peculiar situation that has arisen, which is the reason behind why the mind is accepting these perceptions through the senses.
  What is this peculiar situation? The situation, precisely, is a misplacement of the values of life by a limitation of consciousness to a location called the individual. Therefore, yo buddhe paratastu sa there is something higher than the Buddhi (the intellect) and the mind, in which we have to take refuge in order that even the mind may be directed along proper channels. Inasmuch as the mind is the general who orders the senses, if it has been instructed properly and advised well, then naturally it will give instructions to the senses accordingly. It comes finally to this: we have to take refuge in the Self not in the individual self, but in the higher self, whose principle alone can regenerate the mind and remove the miscalculated attitudes of the mind in respect of things, consequently enabling the mind to properly direct the senses in a desirable direction.
  The special term used in the Yoga Vasishtha for this kind of practice of the principle of the Self behind all things is 'brahmabhyasa'. Brahmabhyasa or atmabhyasa is the practice of the presence of God. A Christian mystic called Brother Lawrence used to practise this technique called 'The Practice of the Presence of God'. The technique involved the practise of the presence of God in everything. It is quite clear that the recognition of the presence of God in things will prevent us from going wrong because, in the presence of God, we would not do anything undesirable. So the recognition of the presence of God in all things is the final remedy for the errors of the mind, and subsequently, of course, of the mistaken movements of the senses.

1.01 - Archetypes of the Collective Unconscious, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  they Christian or Buddhist or what you will are lovely,
  li Cf. my papers on the divine child and the Kore in the present volume, and

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  corresponds to the later word Buddhi; it means thought, understanding, intelligence and in the plural "thoughts", dhiyah..
  It is given in the ordinary interpretation all kinds of meanings;

1.01 - Our Demand and Need from the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  We of the coming day stand at the head of a new age of development which must lead to such a new and larger synthesis. We are not called upon to be orthodox Vedantins of any of the three schools or Tantrics or to adhere to one of the theistic religions of the past or to entrench ourselves within the four corners of the teaching of the Gita. That would be to limit ourselves and to attempt to create our spiritual life out of the being, knowledge and nature of others, of the men of the past, instead of building it out of our own being and potentialities. We do not belong to the past dawns, but to the noons of the future. A mass of new material is flowing into us; we have not only to assimilate the influences of the great theistic religions of India and of the world and a recovered sense of the meaning of Buddhism, but to take full account of the potent though limited revelations of modern knowledge and seeking; and, beyond that, the remote and dateless past which seemed to be dead is returning upon us with an effulgence of many luminous secrets long lost to the consciousness of mankind but now breaking out again from behind the veil. All this points to a new, a very rich, a very vast synthesis; a fresh and widely embracing harmonisation of our gains is both an intellectual and a spiritual necessity of the future.
  But just as the past syntheses have taken those which preceded them for their starting-point, so also must that of the future,

1.01 - SAMADHI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  faculty Buddhi which reacts. Along with this reaction
  flashes the idea of egoism. Then this mixture of action and
  --
  ( Buddhi ) and egoism ( Ahamkara ), form the group called the
  Antahkarana (the internal instrument). They are but various

1.01 - Tara the Divine, #Tara - The Feminine Divine, #unset, #Zen
  meet one of the great orders of Tibetan Buddhism in
  particular. The same predispositions make us situate
  --
  in all orders and for all Tibetan Buddhists.
  Question: Are male yidams more appropriate for men and
  --
  Tibetans themselves into the practice of Tibetan Buddhism,
  especially in regard to deities. They may believe, for
  --
  the lineages of Tibetan Buddhism as well as Hindu
  doctrines. The Dalai Lama himself received many
  --
  by a Westerner who also practiced Buddhism. At this
  time, that was a very rare occurrence. Both were
  --
  had entered Tibetan Buddhism.
  It happened that no one had seen the sahib for

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  From Taoism we pass to that Mahayana Buddhism which, in the Far East, came to be so closely associated with Taoism, borrowing and bestowing until the two came at last to be fused in what is known as Zen. The Lankavatara Sutra, from which the following extract is taken, was the scripture which the founder of Zen Buddhism expressly recommended to his first disciples.
  Those who vainly reason without understanding the truth are lost in the jungle of the Vijnanas (the various forms of relative knowledge), running about here and there and trying to justify their view of ego-substance.
  --
  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.

1.01 - The Ideal of the Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Theism, Christianity, Mahomedanism and Buddhism and yet is none of these, is that to which the World-Spirit moves. In our own, which is the most sceptical and the most believing of all, the most sceptical because it has questioned and experimented the most, the most believing because it has the deepest experience and the most varied and positive spiritual knowledge, - that wider Hinduism which is not a dogma or combination of dogmas but a law of life, which is not a social framework but the spirit of a past and future social evolution, which rejects nothing but insists on testing and experiencing everything and when tested and experienced turning it to the soul's uses, in this
  Hinduism we find the basis of the future world-religion. This sanatana dharma has many scriptures, Veda, Vedanta, Gita,

1.01 - To Watanabe Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  Until now, your mother could not devote herself to good works because from the time you were born she lavished her every moment on you, caring for you and seeing that you were provided with everything necessary for your upbringing. If she did find time to enter the family altar room, the sutras and dharanis she recited were always dedicated to your good health and long life, without a thought for her own karmic future, and heedless of her own physical exhaustion. Now, having retired in recent years from her former busy life, she has time to spend quietly on Buddhist devotions-but you come around, hatching your malicious schemes to frustrate and upset her, spreading silly rumors at the yearend cleaning, thinking up ways to anger her at the busy year-end season. What a bitterly cruel thing to do.
  How heartwarming it is to see ordinary sons and daughters attending to their duty to their parents with benevolent smiles on their faces, sparing no expense to provide for their needs and amusement:
  "You must use a palanquin when you visit the shrine." "Why don't you take your friend so-and-so with you when you attend that Buddhist service?"
  But never forget, that no matter how long-lived your parents are, they cannot remain forever in this illusory world of dreams. Accounts have been transmitted throughout the past of brave samurai whose minds were filled with thoughts of filial devotion, of virtuous priests of deep attainment whose love and compassion for their parents was a constant concern. Still, perhaps you think it strange my saying these things to you. "Ekaku is quick to grab his brush and write letters of this kind to people. But what about him? Hasn't he left his father, who is well into his eighties, to go wandering off to the far-flung corners of the country, never so much as sending him a letter?"
  However, a person who leaves his home to take the vows of a Buddhist monk has, in doing so, renounced his former self completely. He sets out in search of a good master who can help him achieve his goal, engaging in arduous practice day and night, precisely because he is concerned with obtaining a favorable rebirth for his parents into the endless future. He is performing the greatest kind of filial piety.
  It is said that on receiving a just remonstrance, you should not consider the person who delivers it.
  --
  Edo-period Japan with its formal government sanction of Confucian ethics. Many Confucians, including some with great political influence, regarded monasticism as abhorrent on the grounds that it contravened the basic operating principles of filial behavior by keeping young men from producing heirs to continue the parental line. Buddhists in China, and later in Japan, responded to such charges with some success, arguing the deep filiality of the monk's career, in which "leaving home" for the priesthood, through the redemptive power of awakening, is reconciled with Confucian filial responsibilities.
  Sharing these premises, Hakuin launched vehement attacks on what he considered the mistaken understanding purveyed by such architects of Confucian orthodoxy as Hayashi Razan (see chapter

1.01 - Who is Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  ers of Tibetan Buddhism meditate upon such a being? How can a spiritual
  relationship with her enrich our lives?
  --
  Those of us who were not raised Buddhist can easily bring our previous reli-
  how to free your mind
  gious conditioning into Buddhist practice and substitute Buddha for God.
  Since this would create many difculties in our spiritual practice, lets be

1.02.3.3 - Birth and Non-Birth, #Isha Upanishad, #unset, #Zen
  itself. This would be from the synthetic standpoint the justification of the great effort of Buddhism to exceed the conception of
  all positive being even in its widest or purest essentiality.

1.02.9 - Conclusion and Summary, #Isha Upanishad, #unset, #Zen
  True Buddhi (Vijnana) emerges from the dissipated action of the
   Buddhi which is all that is possible on the basis of the sensemind, the Manas. Vijnana leads us to pure knowledge (Jnana),

1.02 - Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  There have been others in the past which have powerfully influenced the national mind and there is no reason why there should not be a yet more perfect synthesis in the future. It is such a synthesis, embracing all life and action in its scope, that the teachings of Sri Ramakrishna and Vivekananda have been preparing. What is dimly beginning now is a repetition on a wider stage of what happened once before in India, more rapidly but to smaller issues, when the Buddha lived and taught his philosophy and ethics to the Aryan nations. Then as now a mighty spirit, it matters not whether Avatar or Vibhuti, the full expression of God in man or a great outpouring of the divine energy, came down among men and brought into their daily life and practice the force and impulse of utter spirituality. And this time it is the full light and not a noble part, unlike Buddhism which, expressing Vedantic morality, yet ignored a fundamental reality of Vedanta and was therefore expelled from its prime seat and cradle. The material result was then what it will be now, a great political, moral and social revolution which made India
  Karmayoga

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  reason that the Buddhists believe that everything is Maya, or illusion:38 the motivational significance of
  ongoing events is clearly determined by the nature of the goal towards which behavior is devoted. That

1.02 - Meditating on Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  teacher of Tibetan Buddhism. The following description alone is not to be
  used for meditation.
  --
  At the beginning we are kindergarten Buddhists and thats okay. We see our
  older brothers and sisters who have already gotten their Ph.D.s, but they
  --
  about Tibetan Buddhism. I have heard people speak of Theravada, Mahayana,
  how to free your mind
  and Vajrayana as if they were three distinct types of Buddhism, implying that
  those who practice Vajrayana do not do Theravada or Mahayana practices.
  Others think that if someone practices Mahayana, she doesnt practice Theravada teachings. Some Westerners believe that Tibetan Buddhism is only
  Vajrayana, that it doesnt include the Theravada or general Mahayana teachings. Such ideas are incorrect.
  Tibetan teachers make it clear that someone following Tibetan Buddhism
  doesnt practice only Vajrayana. Visualizations and the chanting of mantras
  are not separate practices that are unrelated to other Buddhist practices. To
  do tantric practices, we have to be rmly grounded in the foundational teachings of the Theravada the three higher trainings of ethical discipline, concentration, and wisdom. In addition, we must practice the general Mahayana
  --
  Dharma, and Sangha. That is, we have examined Buddhist teachings and are
  condent that they are accurate and that following them will lead to our
  --
  a Buddhist.
  As followers of the Buddhas path, we should not criticize other religions
  --
  God is. Some people who consider themselves Buddhists may pray to Tara as
  if she were an external God, while some Christians may see God as emptiness
  --
  Becoming enlightened doesnt depend on calling ourselves Buddhist.
  It depends on what we believe in our heart and how we practice to transform
  --
  even the Buddhist path, let alone the paths of other religions to be able to
  know with certainty whether these various paths lead to the same or different results.
  --
  Christians to Bodhgaya, and some Buddhists attended the dialogue as well.
  Everyone practiced and discussed together. I heard from a friend who
  --
  them. If those people tried to use Buddhist symbols, they might not work for
  them. If they tried to adopt Buddhist views, they might become confused.
  Before getting attached to calling ourselves Buddhists and boasting of
  the superiority of our path, we need to investigate, Do my views actually
  --
  if we really hold Buddhist views. We may say that were a Buddhist but not
  actually know or agree with what the Buddha taught. For example, some people say, Im Buddhist, but they dont want to hear teachings on the sutras
  spoken by the Buddha. They just want to receive blessings and initiations
  --
  Do these people hold Buddhist views?
  We need to look inside ourselves and see to what extent we are training
  --
  our mind in Buddhist views. Such training doesnt mean we simply say,
  Whatever the Buddha believed is right, and then blindly follow what other
  --
  In Buddhist practice, we try to develop a love for others that goes beyond
  how they supercially act or think. We cultivate a love that wants them to

1.02 - Prayer of Parashara to Vishnu, #Vishnu Purana, #Vyasa, #Hinduism
  [12]: Time is not usually enumerated in the Purāṇas as an element of the first cause, but the Padma P. and the Bhāgavata p. 10 agree with the Viṣṇu in including it. It appears to have been regarded at an earlier date as an independent cause: the commentator on the Mokṣa Dherma cites a passage from the Vedas, which he understands to allude to the different theories of the cause of creation. Time, inherent nature, consequence of acts, self-will, elementary atoms, matter, and spirit, asserted severally by the Astrologers, the Buddhists, the Mimānsakas, the Jains, the Logicians, the Sā
  khyas, and the Vedāntis. Κρόνος was also one of the first generated agents in creation, according to the Orphic theogony.
  --
  ga, a number of synonymes for this term, as, ###. They are also explained, though not very distinctly, to the following purport: "Manas is that which considers the consequences of acts to all creatures, and provides for their happiness. Mahat, the Great principle, is so termed from being the first of the created principles, and from its extension being greater than that of the rest. Mati is that which discriminates and distinguishes objects preparatory to their fruition by Soul. Brahmā implies that which effects the developement and augmentation of created things. Pur p. 15 is that by which the coñcurrence of nature occupies and fills all bodies. Buddhi is that which communicates to soul the knowledge of good and evil. Khyāti is the means of individual fruition, or the faculty of discriminating objects by appropriate designations, and the like. Īśvara is that which knows all things as if they were present. Prajñā is that by which the properties of things are known. Chiti is that by which the consequences of acts and species of knowledge are selected for the use of soul. Smriti is the faculty of recognising all things, past, present, or to come. Samvit is that in which all things are found or known, and which is found or known in all things: and Vipura is that which is free from the effects of contrarieties, as of knowledge and ignorance, and the like. Mahat is also called Īśvara, from its exercising supremacy over all things; Bhāva, from its elementary existence; Eka, or 'the one,' from its singleness; Puruṣa, from its abiding within the body; and from its being ungenerated it is called Swayambhu." Now in this nomenclature we have chiefly two sets of words; one, as Manas, Buddhi, Mati, signifying mind, intelligence, knowledge, wisdom, design; and the other, as Brahmā, Īśvara, &c., denoting an active creator and ruler of the universe: as the Vāyu adds, 'Mahat, impelled by the desire to create, causes various creation:' and the Mahābhārata has, 'Mahat created Aha
  kāra.' The Purāṇas generally employ the same expression, attributing to Mahat or Intelligence the 'act of creating. Mahat is therefore the divine mind in creative operation, the νοῦς ὁ διακόσμων τε καὶ πάντων ἀίτιος of Anaxagoras; an ordering and disposing mind, which was the cause of all things: The word itself suggests some relationship to the Phœnician Mot, which, like Mahat, was the first product of the mixture of spirit and matter, and the first rudiment of creation: "Ex connexione autem ejus spiritus prodiit mot . . . hinc seminium omnis creaturæ et omnium rerum creatio." Brucker, I. 240. Mot, it is true, . appears to be a purely material substance, whilst Mahat is an incorporeal substance; but they agree in their place in the cosmogony, and are something alike in name. How far also the Phœnician system has been accurately described, is matter of uncertainty. See Sā

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  the instruments? The Chitta, or mind-stuff, the Buddhi,
  determinative faculty, the Manas, or mind, and the Indriyani,
  --
  function of the Buddhi intellect. The mind function is simply
  to collect and carry impressions and present them to the
   Buddhi, the individual Mahat, and the Buddhi determined
  upon it. So, out of Mahat comes mind, and out of mind comes
  --
  similar to anything else, either Buddhi, or mind, or the
  Tanmatras, or the gross material; it is not akin to any one of
  --
  only means the Buddhi, the intellect. The indicated only is
  the first manifestation of nature; from it all other
  --
  which, coming through the Buddhi, becomes intelligence,
  and, as such, is bound.

1.02 - The Eternal Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Mother in a talk about Buddhism. He refuses to let go of anything from his past, and so he stoops more and more beneath the weight of a useless accumulation. Have a guide for part of the way, but once you have travelled that part, leave it and the guide behind, and move on. This is something men do very reluctantly; once they get hold of something that helps them, they cling to it; they won't let go of it.
  Those who have made some progress with Christianity do not want to give it up, and carry it on their backs; those who have made some progress with Buddhism do not want to leave it, and carry it on their backs. This weighs you down and slows you terribly. Once you have passed through a stage, drop it; let it go! And move on! Yes, there is an eternal law, but it is eternally young and eternally progressive.
  Although India was also able to appreciate that God is the Eternal Iconoclast in his cosmic march, she did not always have the strength to withstand her own wisdom. The vast invisible that pervades this country was to extract from it a double ransom, both human and spiritual; human, because these people, saturated with the Beyond,
  --
  Shankara (788-820 A.D.), mystic and poet, theorist of Mayavada or the doctrine of illusionism, which supplanted Buddhism in India.
  play of the three gunas, which rock us endlessly from light to dark,

1.02 - The Great Process, #On the Way to Supermanhood, #Satprem, #Integral Yoga
  But the damage does not stop there. Nothing is stickier than falsehood. It sticks to the soles of our shoes even though we have turned away from the wrong path. Others had indeed seen the earthly relevance of the Great Process the Zen Buddhists, the Tantric initiates, the Sufis and others and, more and more, disconcerted minds are turning to it and to themselves: never have so many more or less esoteric schools flourished. But the old error is holding fast (to tell the truth, we don't know whether error is ever an appropriate term, for the so-called error always turns out to be a roundabout route of the same Truth leading to a wider view of itself). It took so much effort out of the Sages of those days, and out of the lesser sages of these days, so many indispensable conditions of peace, austerity, silence and purity for them to achieve their more or less illumined goal, that our subconscious mind was as if branded by a red-hot iron with the idea that, without special conditions and special masters and somewhat special or mystical or innate gifts, it was not really possible to set out on that path, or at best the results would be meager and proportionate to the effort expended. And it was still, of course, an individual undertaking, a lofty extension of book learning. But this new dichotomy threatens to be more serious than the other one, more potentially harmful, between an unredeemed mass and an enlightened elite juggling lights about which anything can be said since there is no microscope to check it. Drugs, too, are a cheap ticket to dizzying glimpses of dazzling lights.
  But we still do not have the key, the simple key. Yet the Great Process is there, the simple process.

1.02 - The Magic Circle, #The Practice of Magical Evocation, #Franz Bardon, #Occultism
  A Buddhist magician drawing his Mandala, putting his five deities in the form of figures or diagrams on top of the relevant emanation, is, at that moment, meditating about each single deity whose influence he is trying to evoke. This magical ceremony, too, is, in our opinion, equivalent to the drawing of a magic circle, although it actually is a genuine prayer to the Buddhist deities. To say more about this matter in this book is quite unnecessary for enough material has already been published in Eastern literature about this kind of magical practice, either in exoteric or in secret manuscripts.
  A magic circle. may serve many purposes. It may be used for evocation of beings or as a protective means against invisible influences. It need not in all cases be drawn or placed on the ground. It can also be drawn in the air with a magical weapon, like the magic sword or the magic wand, under the condition that the magician is fully conscious of the universal quality of protection, etc. If no magical weapon is at hand, the circle can also be described with the finger or with the hand alone, providing this is done in the right spirit, in agreement with God. It is even possible to form a magic circle by one's mere imagination.

1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Mahayana Buddhism teaches these same metaphysical doctrines in terms of the Three Bodies of Buddha the absolute Dharmakaya, known also as the Primordial Buddha, or Mind, or the Clear Light of the Void; the Sambhogakaya, corresponding to Isvara or the personal God of Judaism, Christianity and Islam; and finally the Nirmanakaya, the material body, in which the Logos is incarnated upon earth as a living, historical Buddha.
  Among the Sufis, Al Haqq, the Real, seems to be thought of as the abyss of Godhead underlying the personal Allah, while the Prophet is taken out of history and regarded as the incarnation of the Logos.
  --
  Like St. Augustine, Eckhart was to some extent the victim of his own literary talents. Le style cest Ihomme. No doubt. But the converse is also partly true. Lhomme cest le style. Because we have a gift for writing in a certain way, we find ourselves, in some sort, becoming our way of writing. We mould ourselves in the likeness of our particular brand of eloquence. Eckhart was one of the inventors of German prose, and he was tempted by his new-found mastery of forceful expression to commit himself to extreme positionsto be doctrinally the image of his powerful and over-emphatic sentences. A statement like the foregoing would lead one to believe that he despised what the Vedantists call the lower knowledge of Brahman, not as the Absolute Ground of all things, but as the personal God. In reality he, like the Vedantists, accepts the lower knowledge as genuine knowledge and regards devotion to the personal God as the best preparation for the unitive knowledge of the Godhead. Another point to remember is that the attri buteless Godhead of Vedanta, of Mahayana Buddhism, of Christian and Sufi mysticism is the Ground of all the qualities possessed by the personal God and the Incarnation. God is not good, I am good, says Eckhart in his violent and excessive way. What he really meant was, I am just humanly good; God is supereminently good; the Godhead is, and his isness (istigkeit, in Eckharts German) contains goodness, love, wisdom and all the rest in their essence and principle. In consequence, the Godhead is never, for the exponent of the Perennial Philosophy, the mere Absolute of academic metaphysics, but something more purely perfect, more reverently to be adored than even the personal God or his human incarnationa Being towards whom it is possible to feel the most intense devotion and in relation to whom it is necessary (if one is to come to that unitive knowledge which is mans final end) to practise a discipline more arduous and unremitting than any imposed by ecclesiastical authority.
  There is a distinction and differentiation, according to our reason, between God and the Godhead, between action and rest. The fruitful nature of the Persons ever worketh in a living differentiation. But the simple Being of God, according to the nature thereof, is an eternal Rest of God and of all created things.
  --
  What Eckhart describes as the pure One, the absolute not-God in whom we must sink from nothingness to nothingness is called in Mahayana Buddhism the Clear Light of the Void. What follows is part of a formula addressed by the Tibetan priest to a person in the act of death.
  O nobly born, the time has now come for thee to seek the Path. Thy breathing is about to cease. In the past thy teacher hath set thee face to face with the Clear Light; and now thou art about to experience it in its Reality in the Bardo state (the intermediate state immediately following death, in which the soul is judgedor rather judges itself by choosing, in accord with the character formed during its life on earth, what sort of an after-life it shall have). In this Bardo state all things are like the cloudless sky, and the naked, immaculate Intellect is like unto a translucent void without circumference or centre. At this moment know thou thyself and abide in that state. I too, at this time, am setting thee face to face.

1.02 - The Necessity of Magick for All, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Taoist sectaries appear to assume that Perfection consists in the absence of any disturbance of the Stream of Nescience; and this is very much like the Buddhist idea of Nibbana.
  We who accept the Law of Thelema, even should we concur in this doctrine theoretically, cannot admit that in practice the plan would work out; our aim is that our Nothing, ideally perfect as it is in itself, should enjoy itself through realizing itself in the fulfillment of all possibilities. All such phenomena or "point-events" are equally "illusion"; Nothing is always Nothing; but the projection of Nothing on this screen of the phenomenal does not only explain, but constitutes, the Universe. It is the only system which reconciles all the contradictions inherent in Thought, and in Experience; for in it "Reality" is "Illusion", "Free-will" is "Destiny", the "Self" is the "Not-Self"; and so for every puzzle of Philosophy.

1.02 - The Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  It is sometimes claimed that the Buddhist terminology, as contained in the Abidhamma, provides a sufficiently complete philosophical alphabet. While there is much to be said in favour of the Buddhist system, we cannot wholly concur with this opinion for the following reasons:
  Firstly, the actual words are barbarously long, impossibly so for the average European.
  --
  Secondly, an understanding of that system demands complete acquiescence in the Buddhist doctrinalia, which we are not prepared to give.
  Thirdly, the meaning of the terms is not as clear, precise, and comprehensive as could be wished. There is most certainly a great deal of pedantry, disputed matter, and confusion. Only recently, I learn that Mrs. Rhys Davids hes issued a book on Buddhist Origins, in which the question among others is raised by her as to the correct translation or meaning of the Pali word" Dhamma"; whether it implies "law", "conscience", "life", or simply the
   Buddhist doctrine.

10.37 - The Golden Bridge, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   The liberation of the mind, at least the higher mind, as an instrument of expression for the human consciousness was achieved to a remarkable degree in the Upanishads generally, particularly in some, although the beginnings of it might be traced even in some of the earliest of the Vedic Riks. A serious and persistent attempt for this liberation was made later, in the age or rather ages of the Gita, the Mahabharata, the Darshanas. It was the rational spirit that impelled and inspired the Buddhist consciousness and in Europe it had its heyday in the age of Socrates and Plato. Those were intellectual ages and the intellect was trying to find and explore its own domain in its full and free power and sovereignty. And the human language too, as a necessary corollary was remoulded, remodelled, rationalised: it shook itself away as far as possible from the prejudices and prepossessions of the sense-bound mind. That is the inner story of the growth of language from the synthetic inflexional cohesive stage to its modern analytic discursive character.
   Still, however, it is not easy to completely ignore or efface the influence of a concrete truth, a fact which is at the basis of human birth the truth and fact of the body, of the external material objects. For example, how to express That which does not belong to this world, has not the measures of this body? The Upanishad has perforce to speak negatively of the Supreme positive Reality. It has to say, "It is not this, it is not this, it is quite other than all this, it has no parallel here below although it is the source and origin of all this." We have found some positive words indeedsat-cit-nanda; but the other key-word is a negative in structureamtam, not death. Immortality means not mortality, and ananta too is a negative expression. We remember the famous lines: Na tatra srya bhti etc.,1 it is a supreme revelation, it is supremely evocative but it is built up of negatives. The Vedic rishis followed a different line, as I said; they did not evade or reject the materials of a physical life, they boldly grasped them and used them as signs, symbols, embodiments of other truths and realities. They accepted the sun, the moon, the stars, man and woman, even the normal activities of life but they gave these quite a different connotation. They filled them with a new depth and density, a higher specific gravity.

1.03 - Invocation of Tara, #Tara - The Feminine Divine, #unset, #Zen
  In Buddhism, there are many types of rituals
  corresponding to various levels of practice.
  --
  traditions of Tibetan Buddhism use according to their
  preference. The one most often used in the Kagyu

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Athavale: We must use our Buddhi for distinguishing the true from the false.
   Sri Aurobindo: It is not by Buddhi that you perceive these things, it is by an inner perception or vision. It is not the intellect but something higher that sees. It is the Higher Mind in which that inner perception, intuition etc. take place.
   All true knowledge is by identity, not at all by the intellectual reason. You may put the knowledge into an intellectual form by the Buddhi, but the knowledge is essentially by identity. You know anger by being one with it, though you can detach yourself and see it as something happening in you. All knowledge is like that.
   The discrimination therefore is not rational but automatic by an inner perception. There is also a faculty called revelation which represents the Truth in terms of figures; there is also inspiration which is heard as a voice either in the mind or in the heart. Even this is a very hard practice. One has to be on guard against the lower movements like self-sufficiency, vanity etc., and reject them.

1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  What is the nature of this stinking lump of selfness or personality, which has to be so passionately repented of and so completely died to, before there can be any true knowing of God in purity of spirit? The most meagre and non-committal hypodiesis is that of Hume. Mankind, he says, are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity and are in a perpetual flux and movement. An almost identical answer is given by the Buddhists, whose doctrine of anatta is the denial of any permanent soul, existing behind the flux of experience and the various psycho-physical skandhas (closely corresponding to Humes bundles), which constitute the more enduring elements of personality. Hume and the Buddhists give a sufficiently realistic description of selfness in action; but they fail to explain how or why the bundles ever became bundles. Did their constituent atoms of experience come together of their own accord? And, if so, why, or by what means, and within what kind of a non-spatial universe? To give a plausible answer to these questions in terms of anatta is so difficult that we are forced to abandon the doctrine in favour of the notion that, behind the flux and within the bundles, there exists some kind of permanent soul, by which experience is organized and which in turn makes use of that organized experience to become a particular and unique personality. This is the view of the orthodox Hinduism, from which Buddhist thought parted company, and of almost all European thought from before the time of Aristotle to the present day. But whereas most contemporary thinkers make an attempt to describe human nature in terms of a dichotomy of interacting psyche and physique, or an inseparable wholeness of these two elements within particular embothed selves, all the exponents of the Perennial Philosophy make, in one form or another, the affirmation that man is a kind of trinity composed of body, psyche and spirit. Selfness or personality is a product of the first two elements. The third element (that quidquid increatum et increabile, as Eckhart called it) is akin to, or even identical with, the divine Spirit that is the Ground of all being. Mans final end, the purpose of his existence, is to love, know and be united with the immanent and transcendent Godhead. And this identification of self with spiritual not-self can be achieved only by dying to selfness and living to spirit.
  What could begin to deny self, if there were not something in man different from self?
  --
  The biographies of the saints testify unequivocally to the fact that spiritual training leads to a transcendence of personality, not merely in the special circumstances of battle, but in all circumstances and in relation to all creatures, so that the saint loves his enemies or, if he is a Buddhist, does not even recognize the existence of enemies, but treats all sentient beings, sub-human as well as human, with the same compassion and disinterested good will. Those who win through to the unitive knowledge of God set out upon their course from the most diverse starting points. One is a man, another a woman; one a born active, another a born contemplative. No two of them inherit the same temperament and physical constitution, and their lives are passed in material, moral and intellectual environments that are profoundly dissimilar. Nevertheless, insofar as they are saints, insofar as they possess the unitive knowledge that makes them perfect as their Father which is in heaven is perfect, they are all astonishingly alike. Their actions are uniformly selfless and they are constantly recollected, so that at every moment they know who they are and what is their true relation to the universe and its spiritual Ground. Of even plain average people it may be said that their name is Legionmuch more so of exceptionally complex personalities, who identify themselves with a wide diversity of moods, cravings and opinions. Saints, on the contrary, are neither double-minded nor half-hearted, but single and, however great their intellectual gifts, profoundly simple. The multiplicity of Legion has given place to one-pointedness not to any of those evil one-pointednesses of ambition or covetousness, or lust for power and fame, not even to any of the nobler, but still all too human one-pointednesses of art, scholarship and science, regarded as ends in themselves, but to the supreme, more than human one-pointedness that is the very being of those souls who consciously and consistently pursue mans final end, the knowledge of eternal Reality. In one of the Pali scriptures there is a significant anecdote about the Brahman Drona who, seeing the Blessed One sitting at the foot of a tree, asked him, Are you a deva? And the Exalted One answered, I am not. Are you a gandharva? I am not, Are you a yaksha? I am not. Are you a man? I am not a man. On the Brahman asking what he might be, the Blessed One replied, Those evil influences, those cravings, whose non-destruction would have individualized me as a deva, a gandharva, a yaksha (three types of supernatural being), or a man, I have completely annihilated. Know therefore that I am Buddha.
  Here we may remark in passing that it is only the one-pointed, who are truly capable of worshipping one God. Monotheism as a theory can be entertained even by a person whose name is Legion. But when it comes to passing from theory to practice, from discursive knowledge about to immediate acquaintance with the one God, there cannot be monotheism except where there is singleness of heart. Knowledge is in the knower according to the mode of the knower. Where the knower is poly-psychic the universe he knows by immediate experience is polytheistic. The Buddha declined to make any statement in regard to the ultimate divine Reality. All he would talk about was Nirvana, which is the name of the experience that comes to the totally selfless and one-pointed. To this same experience others have given the name of union with Brahman, with Al Haqq, with the immanent and transcendent Godhead. Maintaining, in this matter, the attitude of a strict operationalist, the Buddha would speak only of the spiritual experience, not of the metaphysical entity presumed by the theologians of other religions, as also of later Buddhism, to be the object and (since in contemplation the knower, the known and the knowledge are all one) at the same time the subject and substance of that experience.
  When a man lacks discrimination, his will wanders in all directions, after innumerable aims. Those who lack discrimination may quote the letter of the scripture; but they are really denying its inner truth. They are full of worldly desires and hungry for the rewards of heaven. They use beautiful figures of speech; they teach elaborate rituals, which are supposed to obtain pleasure and power for those who practice them. But, actually, they understand nothing except the law of Karma that chains men to rebirth.
  --
  The doctrine that God can be incarnated in human form is found in most of the principal historic expositions of the Perennial Philosophyin Hinduism, in Mahayana Buddhism, in Christianity and in the Mohammedanism of the Sufis, by whom the Prophet was equated with the eternal Logos.
  When goodness grows weak,
  --
  What we do depends in large measure upon what we think, and if what we do is evil, there is good empirical reason for supposing that our thought patterns are inadequate to material. mental or spiritual reality. Because Christians believed that there had been only one Avatar, Christian history has been disgraced by more and bloother crusades, interdenominational wars, persecutions and proselytizing imperialism than has the history of Hinduism and Buddhism. Absurd and idolatrous doctrines, affirming the quasi-divine nature of sovereign states and their rulers, have led oriental, no less than Western, peoples into innumerable political wars; but because they have not believed in an exclusive revelation at one sole instant of time, or in the quasi-divinity of an ecclesiastical organization, oriental peoples have kept remarkably clear of the mass murder for religions sake, which has been so dreadfully frequent in Christendom. And while, in this important respect, the level of public morality has been lower in the West than in the East, the levels of exceptional sanctity and of ordinary individual morality have not, so far as one can judge from the available evidence, been any higher. If the tree is indeed known by its fruits, Christianitys departure from the norm of the Perennial Philosophy would seem to be philosophically unjustifiable.
  The Logos passes out of eternity into time for no other purpose than to assist the beings, whose bodily form he takes, to pass out of time into eternity. If the Avatars appearance upon the stage of history is enormously important, this is due to the fact that by his teaching he points out, and by his being a channel of grace and divine power he actually is, the means by which human beings may transcend the limitations of history. The author of the Fourth Gospel affirms that the Word became flesh; but in another passage he adds that the flesh profiteth nothingnothing, that is to say, in itself, but a great deal, of course, as a means to the union with immanent and transcendent Spirit. In this context it is very interesting to consider the development of Buddhism. Under the forms of religious or mystical imagery, writes R. E. Johnston in his Buddhist China, the Mahayana expresses the universal, whereas Hinayana cannot set itself free from the domination of historical fact. In the words of an eminent orientalist, Ananda K. Coomaraswamy, The Mahayanist believer is warnedprecisely as the worshipper of Krishna is warned in the Vaishnavite scriptures that the Krishna Lila is not a history, but a process for ever unfolded in the heart of man that matters of historical fact are without religious significance (except, we should add, insofar as they point to or themselves constitute the meanswhe ther remote or proximate, whether political, ethical or spiritualby which men may come to deliverance from selfness and the temporal order.)
  In the West, the mystics went some way towards liberating Christianity from its unfortunate servitude to historic fact. (or, to be more accurate, to those various mixtures of contemporary record with subsequent inference and phantasy, which have, at different epochs, been accepted as historic fact). From the writings of Eckhart, Tauler and Ruysbroeck, of Boehme, William Law and the Quakers, it would be possible to extract a spiritualized and universalized Christianity, whose narratives should refer, not to history as it was, or as someone afterwards thought it ought to be, but to processes forever unfolded in the heart of man. But unfortunately the influence of the mystics was never powerful enough to bring about a radical Mahayanist revolution in the West. In spite of them, Christianity has remained a religion in which the pure Perennial Philosophy has been overlaid, now more, now less, by an idolatrous preoccupation with events and things in timeevents and things regarded not merely as useful means, but as ends, intrinsically sacred and indeed divine. Moreover such improvements on history as were made in the course of centuries were, most imprudently, treated as though they themselves were a part of historya procedure which put a powerful weapon into the hands of Protestant and, later, of Rationalist controversialists. How much wiser it would have been to admit the perfectly avowable fact that, when the sternness of Christ the Judge had been unduly emphasized, men and women felt the need of personifying the divine compassion in a new form, with the result that the figure of the Virgin, mediatrix to the mediator, came into increased prominence. And when, in course of time, the Queen of Heaven was felt to be too awe-inspiring, compassion was re-personified in the homely figure of St. Joseph, who thus became me thator to the me thatrix to the me thator. In exactly the same way Buddhist worshippers felt that the historic Sakyamuni, with his insistence on recollectedness, discrimination and a total dying to self as the principal means of liberation, was too stern and too intellectual. The result was that the love and compassion which Sakyamuni had also inculcated came to be personified in Buddhas such as Amida and Maitreyadivine characters completely removed from history, inasmuch as their temporal career was situated somewhere in the distant past or distant future. Here it may be remarked that the vast numbers of Buddhas and Bodhisattvas, of whom the Mahayanist theologians speak, are commensurate with the vastness of their cosmology. Time, for them, is beginningless, and the innumerable universes, every one of them supporting sentient beings of every possible variety, are born, evolve, decay and the, only to repeat the same cycleagain and again, until the final inconceivably remote consummation, when every sentient being in all the worlds shall have won to deliverance out of time into eternal Suchness or Buddhahood This cosmological background to Buddhism has affinities with the world picture of modern astronomyespecially with that version of it offered in the recently published theory of Dr. Weiszcker regarding the formation of planets. If the Weiszcker hypothesis is correct, the production of a planetary system would be a normal episode in the life of every star. There are forty thousand million stars in our own galactic system alone, and beyond our galaxy other galaxies, indefinitely. If, as we have no choice but to believe, spiritual laws governing consciousness are uniform throughout the whole planet-bearing and presumably life-supporting universe, then certainly there is plenty of room, and at the same time, no doubt, the most agonizing and desperate need, for those innumerable redemptive incarnations of Suchness, upon whose shining multitudes the Mahayanists love to dwell.
  For my part, I think the chief reason which prompted the invisible God to become visible in the flesh and to hold converse with men was to lead carnal men, who are only able to love carnally, to the healthful love of his flesh, and afterwards, little by little, to spiritual love.
  --
  Can the many fantastic and mutually incompatible theories of expiation and atonement, which have been grafted onto the Christian doctrine of divine incarnation, be regarded as indispensable elements in a sane theology? I find it difficult to imagine how anyone who has looked into a history of these notions, as expounded, for example, by the author of the Epistle to the Hebrews, by Athanasius and Augustine, by Anselm and Luther, by Calvin and Grotius, can plausibly answer this question in the affirmative. In the present context, it will be enough to call attention to one of the bitterest of all the bitter ironies of history. For the Christ of the Gospels, lawyers seemed further from the Kingdom of Heaven, more hopelessly impervious to Reality, than almost any other class of human beings except the rich. But Christian theology, especially that of the Western churches, was the product of minds imbued with Jewish and Roman legalism. In all too many instances the immediate insights of the Avatar and the theocentric saint were rationalized into a system, not by philosophers, but by speculative barristers and metaphysical jurists. Why should what Abbot John Chapman calls the problem of reconciling (not merely uniting) Mysticism and Christianity be so extremely difficult? Simply because so much Roman and Protestant thinking was done by those very lawyers whom Christ regarded as being peculiarly incapable of understanding the true Nature of Things. The Abbot (Chapman is apparently referring to Abbot Marmion) says St John of the Cross is like a sponge full of Christianity. You can squeeze it all out, and the full mystical theory (in other words, the pure Perennial Philosophy) remains. Consequently for fifteen years or so I hated St John of the Cross and called him a Buddhist. I loved St Teresa and read her over and over again. She is first a Christian, only secondarily a mystic. Then I found I had wasted fifteen years, so far as prayer was concerned.
  Now see the meaning of these two sayings of Christs. The one, No man cometh unto the Father but by me, that is through my life. The other saying, No man cometh unto me except the Father draw him; that is, he does not take my life upon him and follow after me, except he is moved and drawn of my Father, that is, of the Simple and Perfect Good, of which St. Paul saith, When that which is perfect is come, that which is in part shall be done away.
  --
  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.

1.03 - Tara, Liberator from the Eight Dangers, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  we say fear, worry, panic, and terror come to mind. However, Buddhism
  discriminates two types of fear, one that is deled, the other that is a form of
  --
  that reason, Tibetan Buddhist practitioners are encouraged to do 100,000
  full-length prostrations. While prostrating, we contemplate the good qualities of the Buddha, Dharma, and Sangha, which makes respect and admiration
  --
  crossed and eyes closed? What kind of weird thing is Buddhism? Everybody at work thinks Im nuts and tells me I should get a life. Actually, cyclic
  existence isnt all that bad. Why should I want to get out of it? Whats all

1.03 - The Coming of the Subjective Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  It is this principle and necessity that justify an age of individualism and rationalism and make it, however short it may be, an inevitable period in the cycle. A temporary reign of the critical reason largely destructive in its action is an imperative need for human progress. In India, since the great Buddhistic upheaval of the national thought and life, there has been a series of re current attempts to rediscover the truth of the soul and life and get behind the veil of stifling conventions; but these have been conducted by a wide and tolerant spiritual reason, a plastic soul-intuition and deep subjective seeking, insufficiently militant and destructive. Although productive of great internal and considerable external changes, they have never succeeded in getting rid of the predominant conventional order. The work of a dissolvent and destructive intellectual criticism, though not entirely absent from some of these movements, has never gone far enough; the constructive force, insufficiently aided by the destructive, has not been able to make a wide and free space for its new formation. It is only with the period of European influence and impact that circumstances and tendencies powerful enough to enforce the beginnings of a new age of radical and effective revaluation of ideas and things have come into existence. The characteristic power of these influences has been throughoutor at any rate till quite recentlyrationalistic, utilitarian and individualistic. It has compelled the national mind to view everything from a new, searching and critical standpoint, and even those who seek to preserve the present or restore the past are obliged un consciously or half-consciously to justify their endeavour from the novel point of view and by its appropriate standards of reasoning. Throughout the East, the subjective Asiatic mind is being driven to adapt itself to the need for changed values of life and thought. It has been forced to turn upon itself both by the pressure of Western knowledge and by the compulsion of a quite changed life-need and life-environment. What it did not do from within, has come on it as a necessity from without and this externality has carried with it an immense advantage as well as great dangers.
  The individualistic age is, then, a radical attempt of mankind to discover the truth and law both of the individual being and of the world to which the individual belongs. It may begin, as it began in Europe, with the endeavour to get back, more especially in the sphere of religion, to the original truth which convention has overlaid, defaced or distorted; but from that first step it must proceed to others and in the end to a general questioning of the foundations of thought and practice in all the spheres of human life and action. A revolutionary reconstruction of religion, philosophy, science, art and society is the last inevitable outcome. It proceeds at first by the light of the individual mind and reason, by its demand on life and its experience of life; but it must go from the individual to the universal. For the effort of the individual soon shows him that he cannot securely discover the truth and law of his own being without discovering some universal law and truth to which he can relate it. Of the universe he is a part; in all but his deepest spirit he is its subject, a small cell in that tremendous organic mass: his substance is drawn from its substance and by the law of its life the law of his life is determined and governed. From a new view and knowledge of the world must proceed his new view and knowledge of him self, of his power and capacity and limitations, of his claim on existence and the high road and the distant or immediate goal of his individual and social destiny.

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Ideation ". With the Buddhists of China, this is Kwan
  Shi Yin ; Vishnu and Ishvara with the Hindus. Chokmah is the Word, the Greek Logos, and the Memrah of the Tar- gum. The Sepher Yetsirah names it " The Illuminating

1.03 - The Two Negations 2 - The Refusal of the Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  17:It is this revolt of Spirit against Matter that for two thousand years, since Buddhism disturbed the balance of the old Aryan world, has dominated increasingly the Indian mind. Not that the sense of the cosmic illusion is the whole of Indian thought; there are other philosophical statements, other religious aspirations. Nor has some attempt at an adjustment between the two terms been wanting even from the most extreme philosophies. But all have lived in the shadow of the great Refusal and the final end of life for all is the garb of the ascetic. The general conception of existence has been permeated with the Buddhistic theory of the chain of Karma and with the consequent antinomy of bondage and liberation, bondage by birth, liberation by cessation from birth. Therefore all voices are joined in one great consensus that not in this world of the dualities can there be our kingdom of heaven, but beyond, whether in the joys of the eternal Vrindavan4 or the high beatitude of Brahmaloka,5 beyond all manifestations in some ineffable Nirvana6 or where all separate experience is lost in the featureless unity of the indefinable Existence. And through many centuries a great army of shining witnesses, saints and teachers, names sacred to Indian memory and dominant in Indian imagination, have borne always the same witness and swelled always the same lofty and distant appeal, - renunciation the sole path of knowledge, acceptation of physical life the act of the ignorant, cessation from birth the right use of human birth, the call of the Spirit, the recoil from Matter.
  18:For an age out of sympathy with the ascetic spirit - and throughout all the rest of the world the hour of the Anchorite may seem to have passed or to be passing - it is easy to attribute this great trend to the failing of vital energy in an ancient race tired out by its burden, its once vast share in the common advance, exhausted by its many-sided contri bution to the sum of human effort and human knowledge. But we have seen that it corresponds to a truth of existence, a state of conscious realisation which stands at the very summit of our possibility. In practice also the ascetic spirit is an indispensable element in human perfection and even its separate affirmation cannot be avoided so long as the race has not at the other end liberated its intellect and its vital habits from subjection to an always insistent animalism.

1.03 - To Layman Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #unset, #Zen
  Buddha Dharma, the transmission could not have lasted down to the present day." Indignant, Hsuantse left the monastery, but on his way down the mountain he reflected, "The master is known throughout the land as a great teacher. He has over five hundred disciples. There must be some merit to his words." Returning penitently to the monastery, he performed his bows before Fa-yen, and asked, "What is the self of a Buddhist monk?" "Ping-ting t'ung-tzu comes for fire," the master replied.
  At the words, Hsuan-tse attained great enlightenment (Records of the Lamp, ch. 17).

1.03 - Yama and Niyama, #Liber ABA, #Aleister Crowley, #Philosophy
  3:In the Buddhist system, "Sila", "Virtue," is similarly enjoined. The qualities are, for the layman, these five: Thou shalt not kill. Thou shalt not steal. Thou shalt not lie. Thou shalt not commit adultery. Thou shalt drink no intoxicating drink. For the monk many others are added.
  4:The commandments of Moses are familiar to all; they are rather similar; and so are those given by Christ footnote: Not, however, original. The whole sermon is to be found in the Talmud. in the "Sermon on the Mount."

1.03 - YIBHOOTI PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  by a sect of the Buddhists. They take a lump of clay, and make
  Samyama on that, and gradually they begin to see the fine

1.045 - Piercing the Structure of the Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  When we dissect an object into its components, the object ceases to be there; we have only the components. The appearance of a single, compact object before the mind is due to a misconception that has arisen in the mind. We dealt with this subject earlier, when we discussed some aspects of Buddhist psychology and certain other relevant subjects in this connection. The belief in the solidity of an object, and the conviction that the object is completely outside one's consciousness, almost go together. They move hand in hand, and it is this difficulty that comes as a tremendous and serious obstacle in meditation.
  Whatever be our effort in meditation, the conviction that things are outside us and that they are completely out of our control will repeat itself so vehemently and forcefully that we will be unhappy. Doubts will arise in the mind. "After all, am I going to succeed? How can I control this mountain? What right have I over this mountain?" But we will realise, after repeated practise, that we have some say in the matter of the existence of even a mountain, though it may look that it is irrelevant to the question at hand. Ultimately there is nothing that is disconnected from us and, therefore, there is nothing which cannot be converted into an object of meditation. In fact there is nothing, anywhere in this world, which cannot become an avenue for the entry of consciousness into the Universal Reality. Any object, for the matter of that, can be taken as a suitable object for the purpose of meditation, because prakriti is permanently present, pervading everything in one form or the other, and so whatever be the object that we take for meditation, it is a form of prakriti, this pradhana of the Samkhya. So, there is no need to worry oneself about the choice of the object of meditation. It depends upon the predilection of the mind, the tendency of the mind, and the suitability of the relationship one has with the object that has been chosen.

1.04 - GOD IN THE WORLD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Sravaka (literally hearer, the name given by Mahayana Buddhists to contemplatives of the Hinayana school) fails to perceive that Mind, as it is in itself, has no stages, no causation. Disciplining himself in the cause, he has attained the result and abides in the samadhi (contemplation) of Emptiness for ever so many aeons. However enlightened in this way, the Sravaka is not at all on the right track. From the point of view of the Bodhisattva, this is like suffering the torture of hell. The Sravaka has buried himself in Emptiness and does not know how to get out of his quiet contemplation, for he has no insight into the Buddha-nature itself.
  Mo Tsu
  --
  It is in the literature of Mahayana and especially of Zen Buddhism that we find the best account of the psychology of the man for whom Samsara and Nirvana, time and eternity, are one and the same. More systematically perhaps than any other religion, the Buddhism of the Far East teaches the way to spiritual Knowledge in its fulness as well as in its heights, in and through the world as well as in and through the soul. In this context we may point to a highly significant fact, which is that the incomparable landscape painting of China and Japan was essentially a religious art, inspired by Taoism and Zen Buddhism; in Europe, on the contrary, landscape painting and the poetry of nature worship were secular arts which arose when Christianity was in decline, and derived little or no inspiration from Christian ideals.
  Blind, deaf, dumb!
  --
  These phrases about the unmoving first mover remind one of Aristotle. But between Aristotle and the exponents of the Perennial Philosophy within the great religious traditions there is this vast difference: Aristotle is primarily concerned with cosmology, the Perennial Philosophers are primarily concerned with liberation and enlightenment: Aristotle is content to know about the unmoving mover, from the outside and theoretically; the aim of the Perennial Philosophers is to become directly aware of it, to know it unitively, so that they and others may actually become the unmoving One. This unitive knowledge can be knowledge in the heights, or knowledge in the fulness, or knowledge simultaneously in the heights and the fulness. Spiritual knowledge exclusively in the heights of the soul was rejected by Mahayana Buddhism as inadequate. The similar rejection of quietism within the Christian tradition will be touched upon in the section, Contemplation and Action. Meanwhile it is interesting to find that the problem which aroused such acrimonious debate throughout seventeenth-century Europe had arisen for the Buddhists at a considerably earlier epoch. But whereas in Catholic Europe the outcome of the battle over Molinos, Mme. Guyon and Fnelon was to all intents and purposes the extinction of mysticism for the best part of two centuries, in Asia the two parties were tolerant enough to agree to differ. Hinayana spirituality continued to explore the heights within, while the Mahayanist masters held up the ideal not of the Arhat, but of the Bodhisattva, and pointed the way to spiritual knowledge in its fulness as well as in its heights. What follows is a poetical account, by a Zen saint of the eighteenth century, of the state of those who have realized the Zen ideal.
  Abiding with the non-particular which is in particulars,
  --
  St. Bernard speaks in what seems a similar strain. What I know of the divine sciences and Holy Scripture, I learnt in woods and fields. I have had no other masters than the beeches and the oaks. And in another of his letters he says: Listen to a man of experience: thou wilt learn more in the woods than in books. Trees and stones will teach thee more than thou canst acquire from the mouth of a magister. The phrases are similar; but their inner significance is very different. In Augustines language, God alone is to be enjoyed; creatures are not to be enjoyed but usedused with love and compassion and a wondering, detached appreciation, as means to the knowledge of that which may be enjoyed. Wordsworth, like almost all other literary Nature-worshippers, preaches the enjoyment of creatures rather than their use for the attainment of spiritual endsa use which, as we shall see, entails much self-discipline for the user. For Bernard it goes without saying that his correspondents are actively practising this self-discipline and that Nature, though loved and heeded as a teacher, is only being used as a means to God, not enjoyed as though she were God. The beauty of flowers and landscape is not merely to be relished as one wanders lonely as a cloud about the countryside, is not merely to be pleasurably remembered when one is lying in vacant or in pensive mood on the sofa in the library, after tea. The reaction must be a little more strenuous and purposeful. Here, my brothers, says an ancient Buddhist author, are the roots of trees, here are empty places; meditate. The truth is, of course, that the world is only for those who have deserved it; for, in Philos words, even though a man may be incapable of making himself worthy of the creator of the cosmos, yet he ought to try to make himself worthy of the cosmos. He ought to transform himself from being a man into the nature of the cosmos and become, if one may say so, a little cosmos. For those who have not deserved the world, either by making themselves worthy of its creator (that is to say, by non-attachment and a total self-naughting), or, less arduously, by making themselves worthy of the cosmos (by bringing order and a measure of unity to the manifold confusion of undisciplined human personality), the world is, spiritually speaking, a very dangerous place.
  That Nirvana and Samsara are one is a fact about the nature of the universe; but it is a fact which cannot be fully realized or directly experienced, except by souls far advanced in spirituality. For ordinary, nice, unregenerate people to accept this truth by hearsay, and to act upon it in practice, is merely to court disaster. All the dismal story of antinomianism is there to warn us of what happens when men and women make practical applications of a merely intellectual and unrealized theory that all is God and God is all. And hardly less depressing than the spectacle of antinomianism is that of the earnestly respectable well-rounded life of good citizens who do their best to live sacramentally, but dont in fact have any direct acquaintance with that for which the sacramental activity really stands. Dr. Oman, in his The Natural and the Supernatural, writes at length on the theme that reconciliation to the evanescent is revelation of the eternal; and in a recent volume, Science, Religion and the Future, Canon Raven applauds Dr. Oman for having stated the principles of a theology, in which there could be no ultimate antithesis between nature and grace, science and religion, in which, indeed, the worlds of the scientist and the theologian are seen to be one and the same. All this is in full accord with Taoism and Zen Buddhism and with such Christian teachings as St. Augustines Ama et fac quod vis and Father Lallemants advice to theocentric contemplatives to go out and act in the world, since their actions are the only ones capable of doing any real good to the world. But what neither Dr. Oman nor Canon Raven makes sufficiently clear is that nature and grace, Samsara and Nirvana, perpetual perishing and eternity, are really and experientially one only to persons who have fulfilled certain conditions. Fac quod vis in the temporal world but only when you have learnt the infinitely difficult art of loving God with all your mind and heart and your neighbor as yourself. If you havent learnt this lesson, you will either be an antinomian eccentric or criminal or else a respectable well-rounded-lifer, who has left himself no time to understand either nature or grace. The Gospels are perfectly clear about the process by which, and by which alone, a man may gain the right to live in the world as though he were at home in it: he must make a total denial of selfhood, submit to a complete and absolute mortification. At one period of his career, Jesus himself seems to have undertaken austerities, not merely of the mind, but of the body. There is the record of his forty days fast and his statement, evidently drawn from personal experience, that some demons cannot be cast out except by those who have fasted much as well as prayed. (The Cur dArs, whose knowledge of miracles and corporal penance was based on personal experience, insists on the close correlation between severe bodily austerities and the power to get petitionary prayer answered in ways that are sometimes supernormal.) The Pharisees reproached Jesus because he came eating and drinking, and associated with publicans and sinners; they ignored, or were unaware of, the fact that this apparently worldly prophet had at one time rivalled the physical austerities of John the Baptist and was practising the spiritual mortifications which he consistently preached. The pattern of Jesus life is essentially similar to that of the ideal sage, whose career is traced in the Oxherding Pictures, so popular among Zen Buddhists. The wild ox, symbolizing the unregenerate self, is caught, made to change its direction, then tamed and gradually transformed from black to white. Regeneration goes so far that for a time the ox is completely lost, so that nothing remains to be pictured but the full-orbed moon, symbolizing Mind, Suchness, the Ground. But this is not the final stage. In the end, the herdsman comes back to the world of men, riding on the back of his ox. Because he now loves, loves to the extent of being identified with the divine object of his love, he can do what he likes; for what he likes is what the Nature of Things likes. He is found in company with wine-bibbers and butchers; he and they are all converted into Buddhas. For him, there is complete reconciliation to the evanescent and, through that reconciliation, revelation of the eternal. But for nice ordinary unregenerate people the only reconciliation to the evanescent is that of indulged passions, of distractions submitted to and enjoyed. To tell such persons that evanescence and eternity are the same, and not immediately to qualify the statement, is positively fatalfor, in practice, they are not the same except to the saint; and there is no record that anybody ever came to sanctity, who did not, at the outset of his or her career, behave as if evanescence and eternity, nature and grace, were profoundly different and in many respects incompatible. As always, the path of spirituality is a knife-edge between abysses. On one side is the danger of mere rejection and escape, on the other the danger of mere acceptance and the enjoyment of things which should only be used as instruments or symbols. The versified caption which accompanies the last of the Oxherding Pictures runs as follows.
  Even beyond the ultimate limits there extends a passageway,
  --
  Every worldly affair is now a Buddhist work,
  And wherever he goes he finds his home air.
  --
  Compared with that of the Taoists and Far Eastern Buddhists, the Christian attitude towards Nature has been curiously insensitive and often downright domineering and violent. Taking their cue from an unfortunate remark in Genesis, Catholic moralists have regarded animals as mere things which men do right to exploit for their own ends. Like landscape painting, the humanitarian movement in Europe was an almost completely secular affair. In the Far East both were essentially religious.
  The Greeks believed that hubris was always followed by nemesis, that if you went too far you would get a knock on the head to remind you that the gods will not tolerate insolence on the part of mortal men. In the sphere of human relations, the modern mind understands the doctrine of hubris and regards it as mainly true. We wish pride to have a fall, and we see that very often it does fall.

1.04 - KAI VALYA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  chittantaradrishye Buddhibuddheratiprasanggah
  smritisankarashcha

1.04 - Reality Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:But, still, there is the absolute withdrawal, there is the NonBeing. Out of the Non-Being, says the ancient Scripture, Being appeared.2 Then into the Non-Being it must surely sink again. If the infinite indiscriminate Existence permits all possibilities of discrimination and multiple realisation, does not the NonBeing at least, as primal state and sole constant reality, negate and reject all possibility of a real universe? The Nihil of certain Buddhist schools would then be the true ascetic solution; the Self, like the ego, would be only an ideative formation by an illusory phenomenal consciousness.
  7:But again we find that we are being misled by words, deceived by the trenchant oppositions of our limited mentality with its fond reliance on verbal distinctions as if they perfectly represented ultimate truths and its rendering of our supramental experiences in the sense of those intolerant distinctions. NonBeing is only a word. When we examine the fact it represents, we can no longer be sure that absolute non-existence has any better chance than the infinite Self of being more than an ideative formation of the mind. We really mean by this Nothing something beyond the last term to which we can reduce our purest conception and our most abstract or subtle experience of actual being as we know or conceive it while in this universe. This Nothing then is merely a something beyond positive conception. We erect a fiction of nothingness in order to overpass, by the method of total exclusion, all that we can know and consciously are. Actually when we examine closely the Nihil of certain philosophies, we begin to perceive that it is a zero which is All or an indefinable Infinite which appears to the mind a blank, because mind grasps only finite constructions, but is in fact the only true Existence.3

1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
  from God is the truth to the fanatical faith All is false; an active Buddhism.
  211
  --
  The myth of the Fall, Christian or Buddhist, describes the development of self-consciousness as
  voluntary, though pre-arranged, in a sense, by the gods, whose power remains outside human control.

1.04 - The Crossing of the First Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Oceanic, Assyro-Babylonian, Buddhist, Celtic, Chinese, Christian, Coptic,
  Egyptian, Greek, Hebrew, Indian, Jain, Japanese, Jewish, Moslem, Persian,
  --
  The thunderbolt (vajra) is one of the major symbols in Buddhist iconogra
  phy, signifying the spiritual power of Buddhahood (indestructible enlighten

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  (2) Corresponding roughly to the vyahritis are three worlds, Bhurloka (Prana-Annam, the material world), Bhuvarloka (Prana-Manas, the lower subjective world), Swarloka (Manas- Buddhi, the higher subjective world). These are the tribhuvana of Hinduism.
  (3) Corresponding to Mahas is Maharloka or Mahi Dyaus, the great heavens (pure Buddhi or Vijnana, the ideal world). The Pranava in its three essentialities rules over the three supreme worlds, the Satyaloka (divine being), Tapoloka (divine Awareness & Force), Anandaloka (divine Bliss) of the Puranas, which constitute Amritam, immortality or the true kingdom of heaven of the Vedic religion. These are the Vedic sapta dhamani & the seven different movements of consciousness to which they correspond are the sapta sindhu of the hymns.
  (4) According to the Vedanta, man has five koshas or sheaths of existence, the material (Annamaya), vital (Pranamaya), mental (Manomaya) which together make up the aparardha or lower half of our conscious-being; the ideal (vijnanamaya) which links the lower to the parardha or higher half; the divine or Anandamaya in which the divine existence (Amrita) is concentrated for communion with our lower human being. These are the pancha kshitis, five earths or rather dwelling places of the Veda. But in Yoga we speak usually of the five koshas but the sapta bhumis, seven not five. The Veda also speaks of sapta dhamani.
  --
  Saraswati has the power of firm plenty, vajini, by means of or consisting in many kinds of plenty, copious stores of mental material for any mental activity or sacrifice. But first of all she is purifying, pavaka. Therefore she is not merely or not essentially a goddess of mental force, but of enlightenment; for enlightenment is the mental force that purifies. And she is dhiyavasu, richly stored with understanding, Buddhi, the discerning intellect, which holds firmly in their place, fixes, establishes all mental conceptions. First, therefore she has the purifying power of enlightenment, secondly, she has plenty of mental material, great wealth of mental being; thirdly, she is powerful in intellect, in that which holds, discerns, places. Therefore she is asked, as I take it, to control the Yajnavashtu from Root vash, which bore the idea of control as is evident from its derivatives vasha,vashya & vashin.
  But greater capacities, mightier functions are demanded of Saraswati.Mind and discerning intelligence, however active and well-stored, may give false interpretation and mistaken counsel. But Saraswati at the sacrifice is chodayitri sunritanam chetanti sumatinam. It is she who gives the impulsion to the truths that appear in the mind, it is she who, herself conscious of right thoughts and just processes of thinking, awakens to them the mental faculties. Therefore, because she is the impelling force behind intellectual Truth, and our awakener to right thinking, she is present at the sacrifice; she has established and upholds it, yajnam dadhe. This sacrifice, whatever else it may be, is controlled by mental enlightenment and rich understanding and confirmed in & by truth and right-thinking. Therefore is Saraswati its directing power & presiding goddess.
  --
  But we have first one more step in our evidence to notice,the final & conclusive link. In the Taittiriya Upanishad we are told that there are three vyahritis, Bhur, Bhuvar, Swar, but the Rishi Mahachamasya insisted on a fourth, Mahas. What is this fourth vyahriti? It is evidently some old Vedic idea and can hardly fail to be our maho arnas. I have already, in my introduction, outlined briefly the Vedic, Vedantic & Puranic system of the seven worlds and the five bodies. In this system the three vyahritis constitute the lower half of existence which is in bondage to Avidya. Bhurloka is the material world, our dwelling place, in which Annam predominates, in which everything is subject to or limited by the laws of matter & material consciousness. Bhuvar are the middle worlds, antariksha, between Swar & Bhur, vital worlds in which Prana, the vital principle predominates and everything is subject to or limited by the laws of vitality & vital consciousness. Swarloka is the supreme world of the triple system, the pure mental kingdom in which manasei ther in itself or, as one goes higher, uplifted & enlightened by Buddhipredominates & by the laws of mind determines the life & movements of the existences which inhabit it. The three Puranic worlds Jana, Tapas, Satya,not unknown to the Vedaconstitute the Parardha; they are the higher ranges of existence in which Sat, Chit, Ananda, the three mighty elements of the divine nature predominate respectively, creative Ananda or divine bliss in Jana, the power of Chit (Chich-chhakti) or divine Energy in Tapas, the extension [of] Sat or divine being in Satya. But these worlds are hidden from us, avyaktalost for us in the sushupti to which only great Yogins easily attain & only with the Anandaloka have we by means of the anandakosha some difficult chance of direct access. We are too joyless to bear the surging waves of that divine bliss, too weak or limited to move in those higher ranges of divine strength & being. Between the upper hemisphere & the lower is Maharloka, the seat of ideal knowledge & pure Truth, which links the free spirits to the bound, the gods who deliver to the gods who are in chains, the wide & immutable realms to these petty provinces where all shifts, all passes, all changes. We see therefore that Mahas is still vijnanam and we can no longer hesitate to identify our subjective principle of mahas, source of truth & right thinking awakened by Saraswati through the perceptive intelligence, with the Vedantic principle of vijnana or pure Buddhi, instrument of pure Truth & ideal knowledge.
  We do not find that the Rishi Mahachamasya succeeded in getting his fourth vyahriti accepted by the great body of Vedantic thinkers. With a little reflection we can see the reason why. The vijnana or mahat is superior to reasoning. It sees and knows, hears and knows, remembers & knows by the ideal principles of drishti, sruti and smriti; it does not reason and know.Or withdrawing into the Mahan Atma, it is what it exercises itself upon and therefore knowsas it were, by conscious identity; for that is the nature of the Mahan Atma to be everything separately and collectively & know it as an object of his Knowledge and yet as himself. Always vijnana knows things in the whole & therefore in the part, in the mass & therefore in the particular. But when ideal knowledge, vijnana, looks out on the phenomenal world in its separate details, it then acquires an ambiguous nature. So long as it is not assailed by mind, it is still the pure Buddhi and free from liability to errors. The pure Buddhi may assign its reasons, but it knows first & reasons afterwards,to explain, not to justify. Assailed by mind, the ideal Buddhi ceases to be pure, ceases to be ideal, becomes sensational, emotional, is obliged to found itself on data, ends not in knowledge but in opinion and is obliged to hold doubt with one hand even while it tries to grasp certainty by the other. For it is the nature of mind to be shackled & frightened by its data. It looks at things as entirely outside itself, separate from itself and it approaches them one by one, groups them & thus arrives at knowledge by synthesis; or if [it] looks at things in the mass, it has to appreciate them vaguely and then take its parts and qualities one by one, arriving at knowledge by a process of analysis. But it cannot be sure that the knowledge it acquires, is pure truth; it can never be safe against mixture of truth & error, against one-sided knowledge which leads to serious misconception, against its own sensations, passions, prejudices and false associations. Such truth as it gets can only be correct even so far as it goes, if all the essential data have been collected and scrupulously weighed without any false weights or any unconscious or semi-conscious interference with the balance. A difficult undertaking! So we can form reliable conclusions, and then too always with some reserve of doubt,about the past & the present.Of the future the mind can know nothing except in eternally fixed movements, for it has no data. We try to read the future from the past & present and make the most colossal blunders. The practical man of action who follows there his will, his intuition & his instinct, is far more likely to be correct than the scientific reasoner. Moreover, the mind has to rely for its data on the outer senses or on its own inner sensations & perceptions & it can never be sure that these are informing it correctly or are, even, in their nature anything but lying instruments. Therefore we say we know the objective world on the strength of a perpetual hypothesis. The subjective world we know only as in a dream, sure only of our own inner movements & the little we can learn from them about others, but there too sure only of this objective world & end always in conflict of transitory opinions, a doubt, a perhaps. Yet sure knowledge, indubitable Truth, the Vedic thinkers have held, is not only possible to mankind, but is the goal of our journey. Satyam eva jayate nanritam satyena pantha vitato devayanah yenakramantyrishayo hyaptakama yatra tat satyasya paramam nidhanam. Truth conquers and not falsehood, by truth the path has been extended which the gods follow, by which sages attaining all their desire arrive where is that Supreme Abode of Truth. The very eagerness of man for Truth, his untameable yearning towards an infinite reality, an infinite extension of knowledge, the fact that he has the conception of a fixed & firm truth, nay the very fact that error is possible & persistent, mare indications that pure Truth exists.We follow no chimaera as a supreme good, nor do the Powers of Darkness fight against a mere shadow. The ideal Truth is constantly coming down to us, constantly seeking to deliver us from our slavery to our senses and the magic circle of our limited data. It speaks to our hearts & creates the phenomenon of Faith, but the heart has its lawless & self-regarding emotions & disfigures the message. It speaks to the Imagination, our great intellectual instrument which liberates us from the immediate fact and opens the mind to infinite possibility; but the imagination has her pleasant fictions & her headlong creative impulse and exaggerates the truth & distorts & misplaces circumstances. It speaks to the intellect itself, bids it criticise its instruments by vichara and creates the critical reason, bids it approach the truth directly by a wide passionless & luminous use of the pure judgment, and creates shuddha Buddhi or Kants pure reason; bids it divine truth & learn to hold the true divination & reject the counterfeit, and creates the intuitive reason & its guardian, intuitive discrimination or viveka. But the intellect is impatient of error, eager for immediate results and hurries to apply what it receives before it has waited & seen & understood. Therefore error maintains & even extends her reign. At last come the logician & modern rationalist thinker; disgusted with the exaggeration of these movements, seeing their errors, unable to see their indispensable utility, he sets about sweeping them away as intellectual rubbish, gets rid of faith, gets rid of flexibility of mind, gets rid of sympathy, pure reason & intuition, puts critical reason into an ill lightened dungeon & thinks now, delivered from these false issues, to compass truth by laborious observation & a rigid logic. To live on these dry & insufficient husks is the last fate of impure vijnanam or Buddhi confined in the data of the mind & sensesuntil man wronged in his nature, cabined in his possibilities revolts & either prefers a luminous error or resumes his broadening & upward march.
  It was this aspect of impure mahas, vijnanam working not in its own home, swe dame but in the house of a stranger, as a servant of an inferior faculty, reason as we call it, which led the Rishi Mahachamasya to include mahas among the vyahritis. But vijnana itself is an integral part of the supreme movement, it is divine thought in divine being,therefore not a vyahriti. The Veda uses to express this pure Truth &ideal knowledge another word, equivalent in meaning to mahat,the word brihat and couples with it two other significant expressions, satyam & ritam. This trinity of satyam ritam brihatSacchidananda objectivisedis the Mahan Atma. Satyam is Truth, the principle of infinite & divine Being, Sat objectivised to Knowledge as the Truth of things self-manifested; Ritam is Law, the motion of things thought out, the principle of divine self-aware energy, Chit-shakti objectivised to knowledge as the Truth of things selfarranged; Brihat is full content & fullness, satisfaction, Nature, the principle of divine Bliss objectivised to knowledge as the Truth of things contented with its own manifestation in law of being & law of action. For, as the Vedanta tells us, there is no lasting satisfaction in the little, in the unillumined or half-illumined things of mind & sense, satisfaction there is only in the large, the self-true & self-existent. Nalpe sukham asti bhumaiva sukham. Bhuma, brihat, mahat, that is God. It is Ananda therefore that insists on largeness & constitutes the mahat or brihat. Ananda is the soul of Nature, its essentiality, creative power & peace. The harmony of creative power & peace, pravritti & nivritti, jana & shama, is the divine state which we feelas Wordsworth felt itwhen we go back to the brihat, the wide & infinite which, containing & contented with its works, says of it Sukritam, What I have made, is good. Whoever enters this kingdom of Mahat, this Maho Arnas or great sea of ideal knowledge, comes into possession of his true being, true knowledge, true bliss. He attains the ideal powers of drishti, sruti, smritisees truth face to face, hears her unerring voice or knows her by immediate recognising memoryjust as we say of a friend This is he and need no reasoning of observation, comparison, induction or deduction to tell us who he is or to explain our knowledge to ourselvesthough we may, already knowing the truth, use a self-evident reasoning masterfully in order to convince others. The characteristic of ideal knowledge is first that it is direct in its approach, secondly, that it is self-evident in its revelation, swayamprakasha, thirdly, that it is unerring fact of being, sat, satyam in its substance. Moreover, it is always perfectly satisfied & divinely pleasurable; it is atmarati & atmastha, confines itself to itself & does not reach out beyond itself to grasp at error or grope within itself to stumble over ignorance. It is, too, perfectly effective whether for knowledge, speech or action, satyakarma, satyapratijna, satyavadi. The man who rising beyond the state of the manu, manishi or thinker which men are now, becomes the kavi or direct seer, containing what he sees,he who draws the manomaya purusha up into the vijnanamaya,is in all things true. Truth is his characteristic, his law of being, the stamp that God has put upon him. But even for the manishi ideal Truth has its bounties. For from thence come the intuitions of the poet, the thinker, the artist, scientist, man of action, merchant, craftsman, labourer each in his sphere, the seed of the great thoughts, discoveries, faiths that help the world and save our human works & destinies from decay & dissolution. But in utilising these messages from our higher selves for the world, in giving them a form or a practical tendency, we use our intellects, feelings or imaginations and alter to their moulds or colour with their pigments the Truth. That alloy seems to be needed to make this gold from the mines above run current among men. This then is Maho Arnas.The psychological conceptions of our remote forefa thers concerning it have so long been alien to our thought & experience that they may be a little difficult to follow & more difficult to accept mentally. But we must understand & grasp them in their fullness if we have any desire to know the meaning of the Veda. For they are the very centre & keystone of Vedic psychology. Maho Arnas, the Great Ocean, is the stream of our being which at once divides & connects the human in us from the divine, & to cross over from the human to the divine, from this small & divided finite to that one, great & infinite, from this death to that immortality, leaving Diti for Aditi, alpam for bhuma, martyam for amritam is the great preoccupation & final aim of Veda & Vedanta.

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Zen
   DESIRE: sphere of desire. Buddhist cosmology divides
  the possibilities of existence into three spheres or
  --
  of the world in Buddhist cosmology.
   MANDARA: a mountain.

1.04 - Yoga and Human Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  So far there is little essential difference between our own ideas of human progress and those of the West except in this vital point that the West believes this evolution to be a development of matter and the satisfaction of the reason, the reflective and observing intellect, to be the highest term of our progress. Here it is that our religion parts company with Science. It declares the evolution to be a conquest of matter by the recovery of the deeper emotional and intellectual self which was involved in the body and over-clouded by the desires of the pra. In the language of the Upanishads the manakoa and the Buddhikoa are more than the prakoa and annakoa and it is to them that man rises in his evolution. Religion farther seeks a higher term for our evolution than the purified emotions or the clarified activity of the observing and reflecting intellect. The highest term of evolution is the spirit in which knowledge, love and action, the threefold dharma of humanity, find their fulfilment and end. This is the tman in the nandakoa, and it is by communion and identity of this individual self with the universal self which is God that man will become entirely pure, entirely strong, entirely wise and entirely blissful, and the evolution will be fulfilled. The conquest of the body and the vital self by the purification of the emotions and the clarification of the intellect was the principal work of the past. The purification has been done by morality and religion, the clarification by science and philosophy, art, literature and social and political life being the chief media in which these uplifting forces have worked. The conquest of the emotions and the intellect by the spirit is the work of the future. Yoga is the means by which that conquest becomes possible.
  In Yoga the whole past progress of humanity, a progress which it holds on a very uncertain lease, is rapidly summed up, confirmed and made an inalienable possession. The body is conquered, not imperfectly as by the ordinary civilised man, but entirely. The vital part is purified and made the instrument of the higher emotional and intellectual self in its relations with the outer world. The ideas which go outward are replaced by the ideas which move within, the baser qualities are worked out of the system and replaced by those which are higher, the lower emotions are crowded out by the nobler. Finally all ideas and emotions are stilled and by the perfect awakening of the intuitive reason which places mind in communion with spirit the whole man is ultimately placed at the service of the Infinite. All false self merges into the true Self. Man acquires likeness, union or identification with God. This is mukti, the state in which humanity thoroughly realises the freedom and immortality which are its eternal goal.

1.05 - Adam Kadmon, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Yechidah adds to itself a Creative vehicle of an Ideal nature, Chiah, which is the Will or creative impulse of the original Point-of-View. Its Theosophical title is Buddhi, the direct spiritual vehicle of Atma. The Yedantic term is the Anandamayakosa, the Sheath of Bliss ; and in Raja
  Yoga, it is the Karanopadhi or the Causal instrument or vehicle. Its Chakra or astral nerve centre is the Ajna, two- petalled, situate in the skull in or near the pineal gland, which some occultists claim is an atrophied third eye, the physical organ of true spiritual clairvoyance or intuition.
  --
  The third aspect of the immortal entity is Neschamah, or Intuition, the faculty for the Understanding of the Will of the Monad. In Theosophy, this is Higher or Buddhi-
  Manas, which, together with Atma- Buddhi, is the god of a high and noble rank, who incarnates in the brute forms of the early races of mankind in order to endow them with mind. The Manasaputras have both Solar and Mercurial connections. The Vedantists call this principle the Vijnana- mayakosa, the Sheath of Knowledge ; and its correspond- ing Chakra in the Yogas is the Yisuddhi, said to be located in the subtle body on the spine at a point opposite to the larynx.

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Zen
  object:1.05 - Buddhism and Women
  subject class: Buddhism
  --
  The status of women in Buddhism often appears to
  have been inferior to that of men. For example, in the
  --
  than ever, Buddhism does not distinguish men from
  women, crediting them both with the same spiritual
  --
  occupies a fundamental place in Buddhism. In fact, it
  is considered that without the presence of a potential
  --
  REMARKABLE -W OMEN IN INDIAN BuddhiSM
  All through its history, Buddhism in India, and in
  Tibet as well, has seen a great number of remarkable
  --
  Tantric Buddhism was introduced to
  Tibet by the great Indian teacher Padmasambhava in
  --
  REMARKABLE WOMEN OF TmETAN BuddhiSM
  The structure of Tibetan society probably did not
  --
  very beginning of the introduction of Buddhism in
  Tibet, women have played an important role. King
  Songtsen Gampo, who reigned at the time Buddhism
  was implanted in the Land of Snow, had two spouses.
  --
  supported the development of Buddhism.
  YESHE TSOGYAL - Yeshe Tsogyal, looked upon as an
  --
  reponsible for the introduction of tantric Buddhism to
  Tibet, the King offered Yeshe . Tsogyal to
  --
  initiative appeared suspect to Indian Buddhists. They
  met in Bodhgaya to discuss this issue and sent three
  --
  In all the schools of Tibetan Buddhism, Nyingma,
  Sakya, Kagyu, and Gelug, numerous women have
  --
  receive a Buddhist education during their studies. To
  this effect, there is a teacher of Buddhism in all the
  schools. A Buddhist university was founded in
  Varanasi. It is open to all-monks and lay people, girls
  and boys-and various Buddhist disciplines are taught
  as well as Sanskrit and English languages. But few

1.05 - Some Results of Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
   further news which does not tally with the previous information. I am thereby obliged to reverse my previous judgment. The result is an unfavorable influence upon my sixteen-petalled lotus. Quite the contrary would have been the case had I, in the first place, suspended judgment, and remained silent both inwardly in thought and outwardly in word concerning the whole affair, until I had acquired reliable grounds for forming my judgment. Caution in the formation and pronouncement of judgments becomes, by degrees, the special characteristic of the student. On the other hand his receptivity for impressions and experiences increases; he lets them pass over him silently, so as to collect and have the largest possible number of facts at his disposal when the time comes to form his opinions. Bluish-red and reddish-pink shades color the lotus flower as the result of such circumspection, whereas in the opposite case dark red and orange shades appear. (Students will recognize in the conditions attached to the development of the sixteen-petalled lotus the instructions given by the Buddha to his disciples for the Path. Yet there is no question here of teaching Buddhism,
   p. 146

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     A wider formula has been provided by the secular mind of mall of which the basis is the ethical sense; for it distinguishes between the emotions sanctioned by the ethical sense and those that are egoistic and selfishly common and mundane. It is the works of altruism, philanthropy, compassion, benevolence, humanitarianism, service, labour for the well-being of man and all creatures that are to be our Ideal; to shuffle off the coil of egoism and grow into a soul of self-abnegation that lives only or mainly for others or for humanity as a whole is the way of man's inner evolution according to this doctrine. Or if this is too secular and mental to satisfy the whole of our being, since there is a deeper religious and spiritual note there that is left out of account by the humanitarian formula, a religio-ethical foundation can be provided for it -and such was indeed its original basis. To the inner worship of the Divine or the Supreme by the devotion of the heart or to the pursuit of the Ineffable by the seeking of a highest knowledge can be added a worship through altruistic works or a preparation through acts of love, of benevolence, of service to mankind or to those around us. It is indeed by the religio-ethical sense that the law of universal goodwill or universal compassion or of love and service to the neighbour, the Vedantic, the Buddhistic, the Christian ideal, was created; only by a sort of secular refrigeration extinguishing the fervour of the religious element in it could the humanitarian ideal disengage itself and become the highest plane of a secular system of mental and moral ethics. For in the religious system this law of works is a means that ceases when its object is accomplished or a side issue; it is a part of the cult by which one adores and seeks the Divinity or it is a penultimate step of the excision of self in the passage to Nirvana. In the secular ideal it is promoted into an object in itself; it becomes a sign of the moral perfection of the human being, or else it is a condition for a happier state of man upon earth, a better society, a more united life of the race. But none of these things satisfy the demand of the soul that is placed before us by the integral Yoga.
     Altruism, philanthropy, humanitarianism, service are flowers of the mental consciousness and are at best the mind's cold and pale imitation of the spiritual flame of universal Divine Love. Not truly liberative from ego-sense, they widen it at most and give it higher and larger satisfaction; impotent in practice to change mall's vital life and nature, they only modify and palliate its action and daub over its unchanged egoistic essence. Or if they are intensely followed with an entire sincerity of the will, it is by an exaggerated amplification of one side of our nature; in that exaggeration there can be no clue for the full and perfect divine evolution of the many sides of our individualised being towards the universal and transcendent Eternal. Nor can the religio-ethical ideal be a sufficient guide, -- for this is a compromise or compact of mutual concessions for mutual support between a religious urge which seeks to get a closer hold on earth by taking into itself the higher turns of ordinary human nature and an ethical urge which hopes to elevate itself out of its own mental hardness and dryness by some touch of a religious fervour. In making this compact religion lowers itself to the mental level and inherits the inherent imperfections of mind and its inability to convert and transform life. The mind is the sphere of the dualities and, just as it is impossible for it to achieve any absolute Truth but only truths relative or mixed with error, so it is impossible for it to achieve any absolute good; for moral good exists as a counterpart and corrective to evil and has evil always for its shadow, complement, almost its reason for existence. But the spiritual consciousness belongs to a higher than the mental plane and there the dualities cease; for there falsehood confronted with the truth by which it profited through a usurping falsification of it and evil faced by the good of which it was a perversion or a lurid substitute, are obliged to perish for want of sustenance and to cease. The integral Yoga, refusing to rely upon the fragile stuff of mental and moral ideals, puts its whole emphasis in this field on three central dynamic processes -- the development of the true soul or psychic being to take the place of the false soul of desire, the sublimation of human into divine love, the elevation of consciousness from its mental to its spiritual and supramental plane by whose power alone both the soul and the life-force can be utterly delivered from the veils and prevarications of the Ignorance.

1.05 - The Destiny of the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:So strongly was this truth perceived in the ancient times that the Vedantic Seers, even after they had arrived at the crowning idea, the convincing experience of Sachchidananda as the highest positive expression of the Reality to our consciousness, erected in their speculations or went on in their perceptions to an Asat, a Non-Being beyond, which is not the ultimate existence, the pure consciousness, the infinite bliss of which all our experiences are the expression or the deformation. If at all an existence, a consciousness, a bliss, it is beyond the highest and purest positive form of these things that here we can possess and other therefore than what here we know by these names. Buddhism, somewhat arbitrarily declared by the theologians to be an un-Vedic doctrine because it rejected the authority of the Scriptures, yet goes back to this essentially Vedantic conception. Only, the positive and synthetic teaching of the Upanishads beheld Sat and Asat not as opposites destructive of each other, but as the last antinomy through which we look up to the Unknowable. And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman. It is by Vidya, the Knowledge of the Oneness, that we know God; without it Avidya, the relative and multiple consciousness, is a night of darkness and a disorder of Ignorance. Yet if we exclude the field of that Ignorance, if we get rid of Avidya as if it were a thing non-existent and unreal, then Knowledge itself becomes a sort of obscurity and a source of imperfection. We become as men blinded by a light so that we can no longer see the field which that light illumines.
  5:Such is the teaching, calm, wise and clear, of our most ancient sages. They had the patience and the strength to find and to know; they had also the clarity and humility to admit the limitation of our knowledge. They perceived the borders where it has to pass into something beyond itself. It was a later impatience of heart and mind, vehement attraction to an ultimate bliss or high masterfulness of pure experience and trenchant intelligence which sought the One to deny the Many and because it had received the breath of the heights scorned or recoiled from the secret of the depths. But the steady eye of the ancient wisdom perceived that to know God really, it must know Him everywhere equally and without distinction, considering and valuing but not mastered by the oppositions through which He shines.

1.05 - THE MASTER AND KESHAB, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Narendra, who lived in that quarter of the city, was sent for. In the mean time Sri Ramakrishna and the devotees were invited to the drawing-room upstairs. The floor of the room was covered with a carpet and a white sheet. A few cushions were lying about. On the wall hung an oil painting especially painted for Surendra, in which Sri Ramakrishna was pointing out to Keshab the harmony of Christianity, Islam, Buddhism, Hinduism, and other religions. On seeing the picture Keshab had once said, "Blessed is the man who conceived the idea."
  Sri Ramakrishna was talking joyously with the devotees, when Narendra arrived. This made the Master doubly happy. He said to his young disciple, "We had a boat trip with Keshab today. Vijay and many other Brahmo devotees were there. (Pointing to M.) Ask him what I said to Keshab and Vijay about the mother and daughter observing their religious fast on Tuesdays, each on her own account, though the welfare of the one meant the welfare of the other. I also said to Keshab that trouble-makers like jatila and Kutila were necessary to lend zest to the play. (To M.) Isn't that so?"

1.05 - The Universe The 0 = 2 Equation, #Magick Without Tears, #Aleister Crowley, #Philosophy
   [AC11] Possibly almost identical with the Buddhist Neroda-Samapatti.
  [ back to TOC ]

1.05 - Vishnu as Brahma creates the world, #Vishnu Purana, #Vyasa, #Hinduism
  [10]: The text is, ### which is, as rendered in the text, 'creation preceded by, or beginning with Buddhi, intelligence.' The rules of euphony would however admit of a mute negative being inserted, or 'preceded by ignorance;' that is, by the chief principle, crude nature or Pradhāna, which is one with ignorance: but this seems to depend on notions of a later date, and more partial adoption, than those generally prevailing in our authority; and the first reading therefore has been preferred. It is also to be observed, that the first unintellectual creation was that of immovable objects (as in p. 35), the original of which is, ### and all ambiguity of construction is avoided. The reading is also established by the text of the Li
  ga Purāṇa, which enumerates the different series of creation in the words of the Viṣṇu, except in this passage, which is there transposed, with a slight variation of the reading. Instead of ### it is ### 'The first creation was that of Mahat: Intellect being the first in manifestation.' The reading of the Vāyu P. is still more tautological, but confirms that here preferred: See also n. 12.

1.05 - Yoga and Hypnotism, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The difference between Yoga and hypnotism is that what hypnotism does for a man through the agency of another and in the sleeping state, Yoga does for him by his own agency and in the waking state. The hypnotic sleep is necessary in order to prevent the activity of the subjects mind full of old ideas and associations from interfering with the operator. In the waking state he would naturally refuse to experience sweetness in vinegar or sourness in sugar or to believe that he can change from disease to health, cowardice to heroism by a mere act of faith; his established associations would rebel violently and successfully against such contradictions of universal experience. The force which transcends matter would be hampered by the obstruction of ignorance and attachment to universal error. The hypnotic sleep does not make the mind a tabula rasa but it renders it passive to everything but the touch of the operator. Yoga similarly teaches passivity of the mind so that the will may act unhampered by the saskras or old associations. It is these saskras, the habits formed by experience in the body, heart or mind, that form the laws of our psychology. The associations of the mind are the stuff of which our life is made. They are more persistent in the body than in the mind and therefore harder to alter. They are more persistent in the race than in the individual; the conquest of the body and mind by the individual is comparatively easy and can be done in the space of a single life, but the same conquest by the race involves the development of ages. It is conceivable, however, that the practice of Yoga by a great number of men and persistence in the practice by their descendants might bring about profound changes in human psychology and, by stamping these changes into body and brain through heredity, evolve a superior race which would endure and by the law of the survival of the fittest eliminate the weaker kinds of humanity. Just as the rudimentary mind of the animal has been evolved into the fine instrument of the human being so the rudiments of higher force and faculty in the present race might evolve into the perfect Buddhi of the Yogin.
  Yo yacchraddha sa eva sa. According as is a mans fixed and complete belief, that he is,not immediately always but sooner or later, by the law that makes the psychical tend inevitably to express itself in the material. The will is the agent by which all these changes are made and old saskras replaced by new, and the will cannot act without faith. The question then arises whether mind is the ultimate force or there is another which communicates with the outside world through the mind. Is the mind the agent or simply the instrument? If the mind be all, then it is only animals that can have the power to evolve; but this does not accord with the laws of the world as we know them. The tree evolves, the clod evolves, everything evolves Even in animals it is evident that mind is not all in the sense of being the ultimate expression of existence or the ultimate force in Nature. It seems to be all only because that which is all expresses itself in the mind and passes everything through it for the sake of manifestation. That which we call mind is a medium which pervades the world. Otherwise we could not have that instantaneous and electrical action of mind upon mind of which human experience is full and of which the new phenomena of hypnotism, telepathy etc. are only fresh proofs. There must be contact, there must be interpenetration if we are to account for these phenomena on any reasonable theory. Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument. There is an ulterior force which works through this subtle medium called mind. An animal species develops, according to the modern theory, under the subtle influence of the environment. The environment supplies a need and those who satisfy the need develop a new species which survives because it is more fit. This is not the result of any intellectual perception of the need nor of a resolve to develop the necessary changes, but of a desire, often though not always a mute, inarticulate and unthought desire. That desire attracts a force which satisfies it What is that force? The tendency of the psychical desire to manifest in the material change is one term in the equation; the force which develops the change in response to the desire is another. We have a will beyond mind which dictates the change, we have a force beyond mind which effects it. According to Hindu philosophy the will is the Jiva, the Purusha, the self in the nandakoa acting through vijna, universal or transcendental mind; this is what we call spirit. The force is Prakriti or Shakti, the female principle in Nature which is at the root of all action. Behind both is the single Self of the universe which contains both Jiva and Prakriti, spirit and material energy. Yoga puts these ultimate existences within us in touch with each other and by stilling the activity of the saskras or associations in mind and body enables them to act swiftly, victoriously, and as the world calls it, miraculously. In reality there is no such thing as a miracle; there are only laws and processes which are not yet understood.

1.06 - Dhyana, #Liber ABA, #Aleister Crowley, #Philosophy
  35:To turn to another point. One of our tests of truth is the vividness of the impression. An isolated event in the past of no great importance may be forgotten; and if it be in some way recalled, one may find one's self asking: "Did I dream it? or did it really happen?" What can never be forgotten is the "catastrophic". The first death among the people that one loves (for example) would never be forgotten; for the first time one would "realize" what one had previously merely "known". Such an experience sometimes drives people insane. Men of science have been known to commit suicide when their pet theory has been shattered. This problem has been discussed freely in "Science and Buddhism," "Time," "The Camel," and other papers. This much only need we say in this place that Dhyana has to be classed as the most vivid and catastrophic of all experiences. This will be confirmed by any one who has been there.
  36:It is, then, difficult to overrate the value that such an experience has for the individual, especially as it is his entire conception of things, including his most deep-seated conception, the standard to which he has always referred everything, his own self, that is overthrown; and when we try to explain it away as hallucination, temporary suspension of the faculties or something similar, we find ourselves unable to do so. You cannot argue with a flash of lightning that has knocked you down.
  --
  47:We may, however, provisionally accept the view that Dhyana is real; more real and thus of more importance to ourselves than all other experience. This state has been described not only by the Hindus and Buddhists, but by Mohammedans and Christians. In Christian writings, however, the deeply-seated dogmatic bias has rendered their documents worthless to the average man. They ignore the essential conditions of Dhyana, and insist on the inessential, to a much greater extent than the best Indian writers. But to any one with experience and some knowledge of comparative religion the identity is certain. We may now proceed to Samadhi.

1.06 - Man in the Universe, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  18:We have seen that the Non-Being beyond may well be an inconceivable existence and perhaps an ineffable Bliss. At least the Nirvana of Buddhism which formulated one most luminous effort of man to reach and to rest in this highest Non-Existence, represents itself in the psychology of the liberated yet upon earth as an unspeakable peace and gladness; its practical effect is the extinction of all suffering through the disappearance of all egoistic idea or sensation and the nearest we can get to a positive conception of it is that it is some inexpressible Beatitude (if the name or any name can be applied to a peace so void of contents) into which even the notion of self-existence seems to be swallowed up and disappear. It is a Sachchidananda to which we dare no longer apply even the supreme terms of Sat, of Chit and of Ananda. For all terms are annulled and all cognitive experience is overpassed.
  19:On the other hand, we have hazarded the suggestion that since all is one Reality, this inferior negation also, this other contradiction or non-existence of Sachchidananda is none other than Sachchidananda itself. It is capable of being conceived by the intellect, perceived in the vision, even received through the sensations as verily that which it seems to deny, and such would it always be to our conscious experience if things were not falsified by some great fundamental error, some possessing and compelling Ignorance, Maya or Avidya. In this sense a solution might be sought, not perhaps a satisfying metaphysical solution for the logical mind, - for we are standing on the border-line of the unknowable, the ineffable and straining our eyes beyond, - but a sufficient basis in experience for the practice of the divine life.

1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  OUR kingdom go is the necessary and unavoidable corollary of Thy kingdom come. For the more there is of self, the less there is of God. The divine eternal fulness of life can be gained only by those who have deliberately lost the partial, separative life of craving and self-interest, of egocentric thinking, feeling, wishing and acting. Mortification or deliberate dying to self is inculcated with an uncompromising firmness in the canonical writings of Christianity, Hinduism, Buddhism and most of the other major and minor religions of the world, and by every theocentric saint and spiritual reformer who has ever lived out and expounded the principles of the Perennial Philosophy. But this self-naughting is never (at least by anyone who knows what he is talking about) regarded as an end in itself. It possesses merely an instrumental value, as the indispensable means to something else. In the words of one whom we have often had occasion to cite in earlier sections, it is necessary for all of us to learn the true nature and worth of all self-denials and mortifications.
  As to their nature, considered in themselves, they have nothing of goodness or holiness, nor are any real part of our sanctification, they are not the true food or nourishment of the Divine Life in our souls, they have no quickening, sanctifying power in them; their only worth consists in this, that they remove the impediments of holiness, break down that which stands between God and us, and make way for the quickening, sanctifying spirit of God to operate on our souls, which operation of God is the one only thing that can raise the Divine Life in the soul, or help it to the smallest degree of real holiness or spiritual life. Hence we may learn the reason why many people not only lose the benefit, but are even the worse for all their mortifications. It is because they mistake the whole nature and worth of them. They practice them for their own sakes, as things good in themselves; they think them to be real parts of holiness, and so rest in them and look no further, but grow full of self-esteem and self-admiration for their own progress in them. This makes them self-sufficient, morose, severe judges of all those that fall short of their mortifications. And thus their self-denials do only that for them which indulgences do for other people: they withstand and hinder the operation of God upon their souls, and instead of being really self-denials, they streng then and keep up the kingdom of self.
  --
  Rabia, the Sufi woman-saint, speaks, thinks and feels in terms of devotional theism; the Buddhist theologian, in terms of impersonal moral Law; the Chinese philosopher, with characteristic humour, in terms of politics; but all three insist on the need for non-attachment to self-interestinsist on it as strongly as does Christ when he reproaches the Pharisees for their egocentric piety, as does the Krishna of the Bhagavad Gita, when he tells Arjuna to do his divinely ordained duty without personal craving for, or fear of, the fruits of his actions.
  St. Ignatius Loyola was once asked what his feelings would be if the Pope were to suppress the Company of Jesus. A quarter of an hour of prayer, he answered, and I should think no more about it.
  --
  In the first seven branches of his Eightfold Path the Buddha describes the conditions that must be fulfilled by anyone who desires to come to that right contemplation which is the eighth and final branch. The fulfilment of these conditions entails the undertaking of a course of the most searching and comprehensive mortificationmortification of intellect and will, craving and emotion, thought, speech, action and, finally, means of livelihood. Certain professions are more or less completely incompatible with the achievement of mans final end; and there are certain ways of making a living which do so much physical and, above all, so much moral, intellectual and spiritual harm that, even if they could be practised in a non-attached spirit (which is generally impossible), they would still have to be eschewed by anyone dedicated to the task of liberating, not only himself, but others. The exponents of the Perennial Philosophy are not content to avoid and forbid the practice of criminal professions, such as brothel-keeping, forgery, racketeering and the like; they also avoid themselves, and warn others against, a number of ways of livelihood commonly regarded as legitimate. Thus, in many Buddhist societies, the manufacture of arms, the concoction of intoxicating liquors and the wholesale purveying of butchers meat were not, as in contemporary Christendom, rewarded by wealth, peerages and political influence; they were deplored as businesses which, it was thought, made it particularly difficult for their practitioners and for other members of the communities in which they were practised to achieve enlightenment and liberation. Similarly, in mediaeval Europe, Christians were forbidden to make a living by the taking of interest on money or by cornering the market. As Tawney and others have shown, it was only after the Reformation that coupon-clipping, usury and gambling in stocks and commodities became respectable and received ecclesiastical approval.
  For the Quakers, soldiering was and is a form of wrong livelihoodwar being, in their eyes, anti-Christian, not so much because it causes suffering as because it propagates hatred, puts a premium on fraud and cruelty, infects whole societies with anger, fear, pride and uncharitableness. Such passions eclipse the Inner Light, and therefore the wars by which they are aroused and intensified, must be regarded, whatever their immediate political outcome, as crusades to make the world safe for spiritual darkness.
  --
  Ga-San instructed his adherents one day: Those who speak against killing, and who desire to spare the lives of all conscious beings are right. It is good to protect even animals and insects. But what about those persons who kill time, what about those who destroy wealth, and those who murder the economy of their society? We should not overlook them. Again, what of the one who preaches without enlightenment? He is killing Buddhism.
  From One Hundred and One Zen Stories

1.06 - Origin of the four castes, #Vishnu Purana, #Vyasa, #Hinduism
  [8]: This allusion to the sects hostile to the Vedas, Buddhists or Jains, does not occur in the parallel passages of the Vāyu and Mārkaṇḍeya Purāṇas.
  [9]: The Vāyu goes farther than this, and states that the castes were now first divided according to their occupations; having, indeed, previously stated that there was no such distinction in the Krita age: 'Brahmā now appointed those who were robust and violent to be Kṣetriyas, to protect the rest; those who were pure and pious he made Brahmans; those who were of less power, but industrious, and addicted to cultivate the ground, he made Vaisyas; whilst the feeble and poor of spirit were constituted Śūdras: and he assigned them their several occupations, to prevent that interference with one another which had occurred as long as they recognised no duties peculiar to castes.

1.070 - The Seven Stages of Perfection, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  These stages directly correspond to the Four Noble Truths of Buddhism, what the Buddha taught originally as his gospel. The stages of yoga are nothing but these, mentioned here in a new language altogether.
  There is an awareness of the presence of a state beyond all suffering; and when the existence of this state beyond suffering becomes an object of ones awareness, coupled with a feeling that there is a way to it that is the beginning of the actual freedom of the soul. Then, there is a complete shaking up from the very roots of ones being. The internal organ, the mind, whose purpose is to bring about bhoga and aparvarga to consciousness, begins to withdraw its sway over consciousness. The power that the mind has over us gets lessened, and instead of our being mastered by it, we seem to have a chance of gaining mastery over it. This awareness arises only when experiences in the world which are to be undergone in this span of life are about to be exhausted. Until that time, the awareness itself will not be there.

1.07 - A Song of Longing for Tara, the Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  requests and also non-deceptive to others, was composed by the Buddhist
  monk Lobsang Tenpey Gyaltsen, in his nineteenth year, the Water Mouse
  --
  a Buddhist practicehelps to center us and invoke our spiritual yearning.
  These four are:
  --
  we dont have to take responsibility for making it happen. In Tibetan Buddhism we make long life pujas with elaborate offerings for our teachers. Once
  some people in the West wanted to do this after a series of teachings, and
  --
  teachings. Some people mix non- Buddhist teachings with Buddhist practices and call it Buddhism. Others misunderstand the Buddhas teachings but
  dont realize that theyve misunderstood it, and teach their misunderstanding as if it were what the Buddha taught. Some people have a spectacular
  --
  dont use jewelry or cosmetics, dont listen to music or go out for entertainment. The Buddhist community was grateful to have people keeping
  pure ethical discipline nearby and voluntarily gave them food, shelter, cloth-
  --
  The situation today is very different. Many Buddhist teachers are lay people who have a family to support. They need a house for their kids. They need
  a car, furniture, clothes, jewelry, magazine subscriptions, cd players, bicycles, and so on. They want their children to t in with everyone else, so they
  --
  Not observing who is qualied and who is not. I remember in the midseventies when people were just learning Tibetan Buddhism, they would
  often request highest yoga tantra initiations from Lama Yeshe, Lama, please
  --
  get shaky. For example, when we rst become a Buddhist and our old friends
  ask, What in the world are you doing? we begin to doubt, Well, what in
  --
  gives us Dharma advice that is against the general Buddhist teachings, we
  138
  --
  Someone once said to me, The aspirations in Mahayana Buddhism, the
  vows made by the Medicine Buddha and Amitabha, and the dedication to
  --
  normal. But when we start looking from a Buddhist point of view at what
  causes suffering and what causes happiness and how things exist, we notice
  --
  Dont think that Buddhas and bodhisattvas only manifest to Buddhists,
  and to Mahayana Buddhists in particular. They seek to benet everyone! Do
  you think that a teacher in the Theravada tradition cant be a bodhisattva? Do
  --
  form of Buddhism, does that mean he or she cant be a bodhisattva?
  Recognizing certain people as tulkusincarnates of great mastersis a
  Tibetan cultural event. It isnt Buddhism, although it doesnt contradict Buddhas teachings. The Tibetans invented this system of looking for and recognizing incarnations of great masters. These tulkus received excellent
  education and guidance when they were young. This system was also a way
  --
  We have to be very careful that we dont misapply Buddhist teachings
  and create weird psychological trips. For example: A friend told me that she
  --
  done in deep voices. In Tibetan Buddhism, there are red hats, yellow hats,
  and black hats. People compete to get hats; they ght over hats. Such behavior is not Dharma.

1.07 - Incarnate Human Gods, #The Golden Bough, #James George Frazer, #Occultism
  transmigrates into another man. The Buddhist Tartars believe in a
  great number of living Buddhas, who officiate as Grand Lamas at the

1.07 - Production of the mind-born sons of Brahma, #Vishnu Purana, #Vyasa, #Hinduism
  The patriarch Dakṣa had by Prasūti twenty-four daughters[11]: hear from me their names: Sraddhā (faith), Lakṣmī (prosperity), Dhriti (steadiness), Tuṣṭi (resignation), Puṣṭi (thriving), Medhā (intelligence), Krīyā (action, devotion), Buddhi (intellect), Lajjā (modesty), Vapu (body), Sānti (expiation), Siddhi (perfection), Kīrtti (fame): these thirteen daughters of Dakṣa, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyāti (celebrity), Sati (truth), Sambhūti (fitness), Smriti (memory), Prīti (affection), Kṣamā (patience), Sannati (humility), Anasūyā (charity), Ūrjjā (energy), with Svāhā (offering), and Swadhā (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Marīci, A
  giras, Pulastya, Pulaha, Kratu, Atri, and Vaśiṣṭha; to Fire (Vahni), and to the Pitris (progenitors)[12]. The progeny of Dharma by the daughters of Dakṣa were as follows: by Sraddhā he had Kāma (desire); by Lakṣmī, Darpa (pride); by Dhriti, Niyama (precept); by Tuṣṭi, Santoṣa (content); by Puṣṭi, Lobha (cupidity); by Medhā, Sruta (sacred tradition); by Kriyā, Daṇḍa, Naya, and Vinaya (correction, polity, and prudence); by Buddhi, Bodha (understanding); by Lajjā, Vinaya (good behaviour); by Vapu, Vyavasaya (perseverance). Sānti gave birth to Kṣema (prosperity); Siddhi to Sukha (enjoyment); and Kīrtti to Yasas (reputation[13]). These were the sons of Dharma; one of whom, Kāma, had Hersha (joy) by his wife Nandi (delight).
  The wife of Adharma[14] (vice) was Hinsā (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Māyā (deceit) and Vedanā (torture), who became their wives. The son of Bhaya and Māyā was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedanā. The children of Mrityu were Vyādhi (disease), Jarā (decay), Soka (sorrow), Tṛṣṇa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Viṣṇu, and perpetually operate as causes of the destruction of this world. On the contrary, Dakṣa and the other Ṛṣis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation.
  --
  [12]: The twenty-four daughters of Dakṣa are similarly named and disposed of in most of the Purāṇas which notice them. The Bhāgavata, having introduced a third daughter. of Svāyambhuva, has a rather different enumeration, in order to assign some of them, the wives of the Prajāpatis, to p. 55 Kardama and Devahūti. Dakṣa had therefore, it is there said (b. IV. c. 1), sixteen daughters, thirteen of whom were married to Dharma, named Sraddhā, Maitrī (friendship), Dayā (clemency), Sānti Tuṣṭi, Puṣṭi, Kriyā, Unnati (elevation), Buddhi, Medhā, Titikṣā (patience), Hrī (modesty), Mūrtti (form); and three, Sati, Svāhā, and Swadhā, married, as in our text. Some of the daughters of Devahūti repeat these appellations, but that is of slight consideration. They are, Kalā (a moment), married to Marīci; Anasūyā to Atri; Sraddhā to A
  giras; Havirbhu (oblation-born) to Pulastya; Gati (movement) to Pulaha; Kriyā to Kratu; Khyāti to Bhrigu; Arundhati to Vaśiṣṭha; and Sānti to Atharvan. In all these instances the persons are manifestly allegorical, being personifications of intelligences and virtues and religious rites, and being therefore appropriately wedded to the probable authors of the Hindu code of religion and morals, or to the equally allegorical representation of that code, Dharma, moral and religious duty.

1.07 - Samadhi, #Liber ABA, #Aleister Crowley, #Philosophy
  4:Now there is great confusion, because the Buddhists use the word Samadhi to mean something entirely different, the mere faculty of attention. Thus, with them, to think of a cat is to "make Samadhi" on that cat. They use the word Jhana to describe mystic states. This is excessively misleading, for as we saw in the last section, Dhyana is a preliminary of Samadhi, and of course Jhana is merely the wretched plebeian Pali corruption of it. footnote: The vulgarism and provincialism of the Buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details of a psychology whose principal doctrine is the denial of the ego, was the work of a mischievous idiot. Let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the etymological signification of the word as given above!
  5:There are many kinds of Samadhi. footnote: Apparently. That is, the obvious results are different. Possibly the cause is only one, refracted through diverse media. "Some authors consider Atmadarshana, the Universe as a single phenomenon without conditions, to be the first real Samadhi." If we accept this, we must relegate many less exalted states to the class of Dhyana. Patanjali enumerates a number of these states: to perform these on different things gives different magical powers; or so he says. These need not be debated here. Any one who wants magic powers can get them in dozens of different ways.

1.07 - The Farther Reaches of Human Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  The major [contemplative] traditions we have studied in their original languages present an unfolding of meditation experience in terms of a stage model: for example, the Mahamudra from the Tibetan Buddhist tradition; the Visuddhimagga from the Pali Theravada tradition; and the Yoga Sutras from the Sanskrit Hindu tradition. The models are sufficiently similar to suggest an underlying common invariant sequence of stages, despite vast cultural and linguistic differences as well as styles of practice.
  This developmental model has also been found to be consistent with the stages of mystical or interior prayer found in the Jewish (Kabbalist), Islamic (Sufi), and Christian mystical traditions (see, for example, Chirban's chapter in Transformations), and Brown has also found it in the Chinese contemplative traditions. Theorists such as Da Avabhasha have given extensive hermeneutic and developmental readings from what now appears to be at least a representative sampling from every known and available contemplative tradition (see, for example, The Basket of Tolerance), and they are in fundamental and extensive agreement with this overall developmental model.

1.07 - THE MASTER AND VIJAY GOSWAMI, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "God is realized as soon as the mind becomes free from attachment. Whatever appears in the Pure Mind is the voice of God. That which is Pure Mind is also Pure Buddhi; that, again, is Pure tman, because there is nothing pure but God. But in order to realize God one must go beyond dharma and adharma."
  The Master sang in his melodious voice:
  --
  "One ultimately discovers God by trying to know who this 'I' is. Is this 'I' the flesh, the bones, the blood, or the marrow? Is it the mind or the Buddhi? Analysing thus, you realize at last that you are none of these. This is called the process of 'Neti, neti', 'Not this, not this'. One can neither comprehend nor touch the tman. It is without qualities or attri butes.
  "But, according to the path of devotion, God has attri butes. To a devotee Krishna is Spirit, His Abode is Spirit, and everything about Him is Spirit."

1.07 - The Three Schools of Magick 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The analysis of the philosophers of this School refers every phenomenon to the category of sorrow. It is quite useless to point out to them that certain events are accompanied with joy: they continue their ruthless calculations, and prove to your satisfaction, or rather dissatisfaction, that the more apparently pleasant an event is, the more malignantly deceptive is its fascination. There is only one way of escape even conceivable, and this way is quite simple, annihilation. (Shallow critics of Buddhism have wasted a great deal of stupid ingenuity on trying to make out that Nirvana or Nibbana means something different from what etymology, tradition and the evidence of the Classics combine to define it. The word means, quite simply, cessation: and it stands to reason that, if everything is sorrow, the only thing which is not sorrow is nothing, and that therefore to escape from sorrow is the attainment of nothingness.)
  Western philosophy has on occasion approached this doctrine. It has at least asserted that no known form of existence is exempt from sorrow. Huxley says, in his Evolution and Ethics, "Suffering is the badge of all the tribe of sentient things."
  --
  We may complete the whole tradition of the Indian peninsula very simply. To the Vedas, the Upanishads, and the Tripitaka of the Buddhists, we have only to add the Tantras of what are called the Vamacharya Schools. Paradoxical as it may sound the Tantrics are in reality the most advanced of the Hindus. Their theory is, in its philosophical ultimatum, a primitive stage of the White tradition, for the essence of the Tantric cults is that by the performance of certain rites of Magick, one does not only escape disaster, but obtains positive benediction. The Tantric is not obsessed by the will-to-die. It is a difficult business, no doubt, to get any fun out of existence; but at least it is not impossible. In other words, he implicitly denies the fundamental proposition that existence is sorrow, and he formulates the essential postulate of the White School of Magick, that means exist by which the universal sorrow (apparent indeed to all ordinary observation) may be unmasked, even as at the initiatory rite of Isis in the ancient days of Khem. There, a Neophyte presenting his mouth, under compulsion, to the pouting buttocks of the Goat of Mendez, found himself caressed by the chaste lips of a virginal priestess of that Goddess at the base of whose shrine is written that No man has lifted her veil.
  The basis of the Black philosophy is not impossibly mere climate, with its resulting etiolation of the native, its languid, bilious, anaemic, fever-prostrated, emasculation of the soul of man. We accordingly find few true equivalents of this School in Europe. In Greek philosophy there is no trace of any such doctrine. The poison in its foulest and most virulent form only entered with Christianity.*[AC17] But even so, few men of any real eminence were found to take the axioms of pessimism seriously. Huxley, for all of his harping on the minor key, was an eupeptic Tory. The culmination of the Black philosophy is only found in Schopenhauer, and we may regard him as having been obsessed, on the one hand, by the despair born of that false scepticism which he learnt from the bankruptcy of Hume and Kant; on the other, by the direct obsession of the Buddhist documents to which he was one of the earliest Europeans to obtain access. He was, so to speak, driven to suicide by his own vanity, a curious parallel to Kiriloff in The Possessed of Dostoiewsky.
  We have, however, examples plentiful enough of religions deriving almost exclusively from the Black tradition in the different stages. We have already mentioned the Evangelical cults with their ferocious devil-god who creates mankind for the pleasure of damning it and forcing it to crawl before him, while he yells with druken glee over the agony of his only son.[AC18] But in the same class, we must place Christian Science, so grotesquely afraid of pain, suffering and evil of every sort, that its dupes can think of nothing better than to bleat denials of its actuality, in the hope of hypnotizing themselves into anaesthesia.
  Practically no Westerns have reached the third stage of the Black tradition, the Buddhist stage. It is only isolated mystics, and those men who rank themselves with a contemptuous compliance under the standard of the nearest religion, the one which will bother them least in their quest of nothingness, who carry the sorites so far.
  The documents of the Black School of Magick have already been indicated. They are, for the most part, tedious to the last degree and repulsive to every wholesome-minded man; yet it can hardly be denied that such books as The Dhammapada and Ecclesiastes are masterpieces of literature. They represent the agony of human despair at its utmost degree of intensity, and the melancholy contemplation which is induced by their perusal is not favourable to the inception of that mood which should lead every truly courageous intelligence to the determination to escape from the ferule of the Black Schoolmaster to the outstretched arms of the White Mistress of Life.
  --
  Adepts of the White School regard their brethren of the Black very much as the aristocratic English Sahib (of the days when England was a nation) regarded the benighted Hindu. Nietzsche expresses the philosophy of this School to that extent with considerable accuracy and vigour. The man who denounces life merely defines himself as the man who is unequal to it. The brave man rejoices in giving and taking hard knocks, and the brave man is joyous. The Scandinavian idea of Valhalla may be primitive, but it is manly. A heaven of popular concert, like the Christian; of unconscious repose, like the Buddhist; or even of sensual enjoyment, like the Moslem, excites his nausea and contempt. He understands that the only joy worth while is the joy of continual victory, and victory itself would become as tame as croquet if it were not spiced by equally continual defeat.
  The purest documents of the White School are found in the Sacred Books of Thelema. The doctrine is given in excellent perfection both in the book of the Heart Girt with the Serpent and the book of Lapis Lazuli. A single passage is adequate to explain the formula.

1.07 - TRUTH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  What is the ultimate teaching of Buddhism?
  You wont understand it until you have it.
  --
  To these unavoidable paradoxes some spiritual writers have chosen to add deliberate and calculated enormities of languagehard sayings, exaggerations, ironic or humorous extravagances, designed to startle and shock the reader out of that self-satisfied complacency which is the original sin of the intellect. Of this second kind of paradox the masters of Taoism and Zen Buddhism were particularly fond. The latter, indeed, made use of paralogisms and even of nonsense as a device for taking the kingdom of heaven by violence. Aspirants to the life of perfection were encouraged to practice discursive meditation on some completely non-logical formula. The result was a kind of reductio ad absurdum of the whole self-centred and world-centred discursive process, a sudden breaking through from reason (in the language of scholastic philosophy) to intuitive intellect, capable of a genuine insight into the divine Ground of all being. This method strikes us as odd and eccentric; but the fact remains that it worked to the extent of producing in many persons the final metanoia, or transformation of consciousness and character.
  Zens use of almost comic extravagance to emphasize the philosophic truths it regarded as most important is well illustrated in the first of the extracts cited above. We are not intended seriously to imagine that an Avatar preaches in order to play a practical joke on the human race. But meanwhile what the author has succeeded in doing is to startle us out of our habitual complacency about the home-made verbal universe in which we normally do most of our living. Words are not facts, and still less are they the primordial Fact. If we take them too seriously, we shall lose our way in a forest of entangling briars. But if, on the contrary, we dont take them seriously enough, we shall remain unaware that there is a way to lose or a goal to be reached. If the Enlightened did not preach, there would be no deliverance for anyone. But because human minds and human languages are what they are, this necessary and indispensable preaching is beset with dangers. The history of all the religions is similar in one important respect; some of their adherents are enlightened and delivered, because they have chosen to react appropriately to the words which the founders have let fall; others achieve a partial salvation by reacting with partial appropriateness; yet others harm themselves and their fellows by reacting with a total inappropriatenessei ther ignoring the words altogether or, more often, taking them too seriously and treating them as though they were identical with the Fact to which they refer.
  --
  In later Buddhist philosophy words are regarded as one of the prime determining factors in the creative evolution of human beings. In this philosophy five categories of being are recognizedName, Appearance, Discrimination, Right Knowledge. Suchness. The first three are related for evil, the last two for good. Appearances are discriminated by the sense organs, then reified by naming, so that words are taken for things and symbols are used as the measure of reality. According to this view, language is a main source of the sense of separateness and the blasphemous idea of individual self-sufficiency, with their inevitable corollaries of greed, envy, lust for power, anger and cruelty. And from these evil passions there springs the necessity of an indefinitely protracted and repeated separate existence under the same, self-perpetuated conditions of craving and infatuation. The only escape is through a creative act of the will, assisted by Buddha-grace, leading through selflessness to Right Knowledge, which consists, among other things, in a proper appraisal of Names, Appearances and Discrimination. In and through Right Knowledge, one emerges from the infatuating delusion of I, me, mine, and, resisting the temptation to deny the world in a state of premature and one-sided ecstasy, or to affirm it by living like the average sensual man, one comes at last to the transfiguring awareness that samsara and nirvana are one, to the unitive apprehension of pure Suchness the ultimate Ground, which can only be indicated, never adequately described in verbal symbols.
  In connection with the Mahayanist view that words play an important and even creative part in the evolution of unregenerate human nature, we may mention Humes arguments against the reality of causation. These arguments start from the postulate that all events are loose and separate from one another and proceed with faultless logic to a conclusion that makes complete nonsense of all organized thought or purposive action. The fallacy, as Professor Stout has pointed out, lies in the preliminary postulate. And when we ask ourselves what it was that induced Hume to make this odd and quite unrealistic assumption that events are loose and separate, we see that his only reason for flying in the face of immediate experience was the fact that things and happenings are symbolically represented in our thought by nouns, verbs and adjectives, and that these words are, in effect, loose and separate from one another in a way which the events and things they stand for quite obviously are not. Taking words as the measure of things, instead of using things as the measure of words, Hume imposed the discrete and, so to say, pointilliste pattern of language upon the continuum of actual experiencewith the impossibly paradoxical results with which we are all familiar. Most human beings are not philosophers and care not at all for consistency in thought or action. Thus, in some circumstances they take it for granted that events are not loose and separate, but co-exist or follow one another within the organized and organizing field of a cosmic whole. But on other occasions, where the opposite view is more nearly in accord with their passions or interests, they adopt, all unconsciously, the Humian position and treat events as though they were as independent of one another and the rest of the world as the words by which they are symbolized. This is generally true of all occurrences involving I, me, mine. Reifying the loose and separate names, we regard the things as also loose and separatenot subject to law, not involved in the network of relationships, by which in fact they are so obviously bound up with their physical, social and spiritual environment. We regard as absurd the idea that there is no causal process in nature and no organic connection between events and things in the lives of other people; but at the same time we accept as axiomatic the notion that our own sacred ego is loose and separate from the universe, a law unto itself above the moral dharma and even, in many respects, above the natural law of causality. Both in Buddhism and Catholicism, monks and nuns were encouraged to avoid the personal pronoun and to speak of themselves in terms of circumlocutions that clearly indicated their real relationship with the cosmic reality and their fellow creatures. The precaution was a wise one. Our responses to familiar words are conditioned reflexes. By changing the stimulus, we can do something to change the response. No Pavlov bell, no salivation; no harping on words like me and mine, no purely automatic and unreflecting egotism. When a monk speaks of himself, not as I, but as this sinner or this unprofitable servant, he tends to stop taking his loose and separate selfhood for granted, and makes himself aware of his real, organic relationship with God and his neighbours.
  In practice words are used for other purposes than for making statements about facts. Very often they are used rhetorically, in order to arouse the passions and direct the will towards some course of action regarded as desirable. And sometimes, too, they are used poetically that is to say, they are used in such a way that, besides making a statement about real or imaginary things and events, and besides appealing rhetorically to the will and the passions, they cause the reader to be aware that they are beautiful. Beauty in art or nature is a matter of relationships between things not in themselves intrinsically beautiful. There is nothing beautiful, for example, about the vocables, time, or syllable. But when they are used in such a phrase as to the last syllable of recorded time, the relationship between the sound of the component words, between our ideas of the things for which they stand, and between the overtones of association with which each word and the phrase as a whole are charged, is apprehended, by a direct and immediate intuition, as being beautiful.

1.081 - The Application of Pratyahara, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  khye Buddhir yoge tv im u (B.G. II.39): I have talked to you about samkhya up to this time. Now I shall speak to you about yoga, says Bhagavan Sri Krishna. There should be a correct grasp of what is to be done. This is what we may call the samkhya, or the philosophy aspect. And when we actually start doing it, that is the yoga aspect.
  In every branch of learning there is the theory aspect and the practical aspect, whether it is in mathematics, or physics, or any other aspect of study. Here it is of a similar nature. Why is it that the mind is to be withdrawn from the object? The answer to this question is in the theoretical aspect which is the philosophy. What is wrong with the mind in its contemplation on things? Why should we not think of an object? Why we should not think of an object cannot be answered now, at this stage, when we have actually taken up this practice. We ought to have understood it much earlier. When we have started walking, it means that we already know why we are walking and where is our destination. We cannot start walking and say, Where am I walking to? Why did we start walking without knowing the destination? Likewise, if our question as to why this is necessary at all is not properly answered within our own self, then immediately there will be repulsion from the mind and it will say, You do not know what you are doing. You are merely troubling me. Then the mind will not agree to this proposal of abstraction.

1.08 - Psycho therapy Today, #The Practice of Psycho therapy, #Carl Jung, #Psychology
  dhyana or Buddhi or mukti, but because psychologically we can learn a
  great deal from yoga philosophy and turn it to practical account.

1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Sanskrit dharmaone of the key words in Indian formulations of the Perennial Philosophyhas two principal meanings. The dharma of an individual is, first of all, his essential nature, the intrinsic law of his being and development. But dharma also signifies the law of righteousness and piety. The implications of this double meaning are clear: a mans duty, how he ought to live, what he ought to believe and what he ought to do about his beliefs these things are conditioned by his essential nature, his constitution and temperament. Going a good deal further than do the Catholics, with their doctrine of vocations, the Indians admit the right of individuals with different dharmas to worship different aspects or conceptions of the divine. Hence the almost total absence, among Hindus and Buddhists, of bloody persecutions, religious wars and proselytizing imperialism.
  It should, however, be remarked that, within its own ecclesiastical fold, Catholicism has been almost as tolerant as Hinduism and Mahayana Buddhism. Nominally one, each of these religions consists, in fact, of a number of very different religions, covering the whole gamut of thought and behaviour from fetishism, through polytheism, through legalistic monotheism, through devotion to the sacred humanity of the Avatar, to the profession of the Perennial Philosophy and the practice of a purely spiritual religion that seeks the unitive knowledge of the Absolute Godhead. These tolerated religions-within-a-religion are not, of course, regarded as equally valuable or equally true. To worship polytheistically may be ones dharma; nevertheless the fact remains that mans final end is the unitive knowledge of the Godhead, and all the historical formulations of the Perennial Philosophy are agreed that every human being ought, and perhaps in some way or other actually will, achieve that end. All souls, writes Father Garrigou-Lagrange, receive a general remote call to the mystical life; and if all were faithful in avoiding, as they should, not merely mortal but venial sin, if they were, each according to his condition, docile to the Holy Ghost, and if they lived long enough, a day would come when they would receive the proximate and efficacious vocation to a high perfection and to the mystical life properly so called. With this statement Hindu and Buddhist theologians would probably agree; but they would add that every soul will in fact eventually attain this high perfection. All are called, but in any given generation few are chosen, because few choose themselves. But the series of conscious existences, corporeal or incorporeal, is indefinitely long; there is therefore time and opportunity for everyone to learn the necessary lessons. Moreover, there will always be helpers. For periodically there are descents of the Godhead into physical form; and at all times there are future Buddhas ready, on the threshold of reunion with the Intelligible Light, to renounce the bliss of immediate liberation in order to return as saviours and teachers again and again into the world of suffering and time and evil, until at last every sentient being shall have been delivered into eternity.
  The practical consequences of this doctrine are clear enough. The lower forms of religion, whether emotional, active or intellectual, are never to be accepted as final. True, each of them comes naturally to persons of a certain kind of constitution and temperament; but the dharma or duty of any given individual is not to remain complacently fixed in the imperfect religion that happens to suit him; it is rather to transcend it, not by impossibly denying the modes of thought, behaviour and feeling that are natural to him, but by making use of them, so that by means of nature he may pass beyond nature. Thus the introvert uses discrimination (in the Indian phrase), and so learns to distinguish the mental activities of the ego from the principial consciousness of the Self, which is akin to, or identical with, the divine Ground. The emotional extravert learns to hate his father and mother (in other words to give up his selfish attachment to the pleasures of indiscriminately loving and being loved), concentrates his devotion on the personal or incarnate aspect of God, and comes at last to love the Absolute Godhead by an act, no longer of feeling, but of will illuminated by knowledge. And finally there is that other kind of extravert, whose concern is not with the pleasures of giving or receiving affection, but with the satisfaction of his lust for power over things, events and persons. Using his own nature to transcend his own nature, he must follow the path laid down in the Bhagavad Gita for the bewildered Arjuna the path of work without attachment to the fruits of work, the path of what St. Franois de Sales calls holy indifference, the path that leads through the forgetting of self to the discovery of the Self.
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  Primitive Buddhism is no less predominantly cerebrotonic than primitive Christianity, and so is Vedanta, the metaphysical discipline which lies at the heart of Hinduism. Confucianism, on the contrary, is a mainly viscerotonic systemfamilial, ceremonious and thoroughly this-worldly. And in Mohammedanism we find a system which incorporates strongly somatotonic elements. Hence Islams black record of holy wars and persecutionsa record comparable to that of later Christianity, after that religion had so far compromised with unregenerate somatotonia as to call its ecclesiastical organization the Church Militant.
  So far as the achievement of mans final end is concerned, it is as much of a handicap to be an extreme cerebrotonic or an extreme viscerotonic as it is to be an extreme somatotonic. But whereas the cerebrotonic and the viscerotonic cannot do much harm except to themselves and those in immediate contact with them, the extreme somatotonic, with his native aggressiveness, plays havoc with whole societies. From one point of view civilization may be defined as a complex of religious, legal and educational devices for preventing extreme somatotonics from doing too much mischief, and for directing their irrepressible energies into socially desirable channels. Confucianism and Chinese culture have sought to achieve this end by inculcating filial piety, good manners and an amiably viscerotonic epicureanism the whole reinforced somewhat incongruously by the cerebrotonic spirituality and restraints of Buddhism and classical Taoism. In India the caste system represents an attempt to subordinate military, political and financial power to spiritual authority; and the education given to all classes still insists so strongly upon the fact that mans final end is unitive knowledge of God that even at the present time, even after nearly two hundred years of gradually accelerating Europeanization, successful somatotonics will, in middle life, give up wealth, position and power to end their days as humble seekers after enlightenment. In Catholic Europe, as in India, there was an effort to subordinate temporal power to spiritual authority; but since the Church itself exercised temporal power through the agency of political prelates and mitred business men, the effort was never more than partially successful. After the Reformation even the pious wish to limit temporal power by means of spiritual authority was completely abandoned. Henry VIII made himself, in Stubbss words, the Pope, the whole Pope, and something more than the Pope, and his example has been followed by most heads of states ever since. Power has been limited only by other powers, not by an appeal to first principles as interpreted by those who are morally and spiritually qualified to know what they are talking about. Meanwhile, the interest in religion has everywhere declined and even among believing Christians the Perennial Philosophy has been to a great extent replaced by a metaphysic of inevitable progress and an evolving God, by a passionate concern, not with eternity, but with future time. And almost suddenly, within the last quarter of a century, there has been consummated what Sheldon calls a somatotonic revolution, directed against all that is characteristically cerebrotonic in the theory and practice of traditional Christian culture. Here are a few symptoms of this somatotonic revolution.
  In traditional Christianity, as in all the great religious formulations of the Perennial Philosophy, it was axiomatic that contemplation is the end and purpose of action. Today the great majority even of professed Christians regard action (directed towards material and social progress) as the end, and analytic thought (there is no question any longer of integral thought, or contemplation) as the means to that end.

1.08 - The Depths of the Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  The first three stages deal with the ordinary mind or ego, "unregenerate" in the gross, manifest world of thought and sense. In the first Mansion, that of Humility, the ego is still in love with the creatures and comforts outside the Castle, and must begin a long and searching discipline in order to turn within. In the second Mansion (the Practice of Prayer), intellectual study, edification, and good company streng then the desire and capacity to interiorize and not merely scatter and disperse the self in exterior distractions. In the Mansion of Exemplary Life, the third stage, discipline and ethics are firmly set as a foundation of all that is to follow (very similar to the Buddhist notion that sila, or moral discipline, is the foundation of dhyana, or meditation, and prajna, or spiritual insight). These are all natural (or personal) developments.
  In the fourth mansion, a supernatural (or transpersonal) grace enters the scene with the Prayer of Recollection and the Prayer of Quiet (which Teresa differentiates by their bodily effects). In both, there is a calming and slowing of gross-oriented faculties (memory, thoughts, senses) and a consequent opening to deeper, more interior spaces with correlative "graces," which Teresa calls, at this stage, "spiritual consolations" (because they are consoling to the self, not yet transcending of the self). On the other hand, it is also as if the soul itself is actually beginning to emerge at this stage: "The senses and all external things seem gradually to lose their hold, while the soul, on the other hand, regains its lost control." And this carries a glimmer of the truth to come, "namely, that God is within us."26
  --
  Abiding as I-I, the world arises as before, but now there is no one to witness it. I-I is not "in here" looking "out there": there is no in here, no out there, only this. It is the radical end to all egocentrism, all geocentrism, all biocentrism, all sociocentrism, all theocentrism, because it is the radical end of all centrisms, period. It is the final decentering of all manifest realms, in all domains, at all times, in all places. As Dzogchen Buddhism would put it, because all phenomena are primordially empty, all phenomena, just as they are, are self-liberated as they arise.
  In that pure empty awareness, I-I am the rise and fall of all worlds, ceaselessly, endlessly. I-I swallow the Kosmos and span the centuries, untouched by time or turmoil, embracing each with primordial purity, fierce compassion. It has never started, this nightmare of evolution, and therefore it will never end.

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  What then is it that Madhuchchhanda, son of Viswamitra, has to say in this Sukta of the goddess of inspiration, speech and knowledge? He does not directly address her, but he assigns to this deity the general control, support and illumination of the sacrifice he is performing. Let Saraswati he says control our Yajna. The epithets which fill the Rik must express either the permanent & characteristic qualities in her which fit her for this high office of control or the possible & suitable qualities with which he wishes her to be equipped in the performance of that office. First, pvak. She is the great purifier. It is as we shall see not a literary inspiration he invokes, but a divine inspiration, an inspiration of truths and right thoughts and, it may be, right feelings. Saraswati by this inspiration, by this inspired truth & knowledge & right feeling, is asked to purify, first, the mental state of the Yogin; for a mind unpurified cannot hold the light from on high. Knowledge purifies, says the Gita, meaning the higher spiritual knowledge which comes by ruti, divine inspiration; there is nothing in the whole world so pure as knowledge: Saraswati who purifies, Pvak Saraswat. Vjebhir vjin vat. She is full of substantial energy, stored with a great variety in substance of knowledge, chitraravastama, as is said in another hymn of the strong god Agni. The inspiration & resultant knowledge prayed for is not that of any isolated truth or slight awakening, but a great substance of knowledge & a high plenty of inspiration; the mental state has to be filled with this strong & copious substance of Saraswati.Dhiyvasuh. She is rich in understanding. Dh in the Veda is the Buddhi, the faculty of reason that understands, discerns & holds knowledge. This inspiration has to be based on a great intellectual capacity which supports & holds the flood of the inspiration. Thus rich, thus strong & plenteous, thus purifying the divine inspiration has to hold & govern the Sacrifice.
  The thought passes on in the eleventh Rik from the prayer to the fulfilment. Yajnam dadhe Saraswat. Saraswati upholds the Yajna; she has accepted the office of governance & already upbears in her strength the action of the sacrifice. In that action she is Chodayitr unritnm, chetant sumatnm. That great luminous impulse of inspiration in which the truths of being start to light of themselves and are captured and possessed by the mind, that spiritual enlightenment and awakening in which right thoughts & right seeing become spontaneously the substance of our purified mental state, proceed from Saraswati & are already being poured by her into the system, like the Aryan stream into the Indus. Mati means any activity of the mind; right thoughts in the intellect, right feelings in the heart, right perceptions in the sensational mind, sumati may embrace any or all of these associations; in another context, by a different turn of the prefix, it may express kindly thoughts, friendly feelings, happy perceptions.

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.

1.08 - Worship of Substitutes and Images, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  The same ideas apply to the worship of the Pratimas as to that of the Pratikas; that is to say, if the image stands for a god or a saint, the worship is not the result of Bhakti, and does not lead lo liberation; but if it stands for the one God, the worship thereof will bring both Bhakti and Mukti. Of the principal religions of the world we see Vedantism, Buddhism, and certain forms of Christianity freely using images; only two religions, Mohammedanism and Protestantism, refuse such help. Yet the Mohammedans use the grave of their saints and martyrs almost in the place of images; and the Protestants, in rejecting all concrete helps to religion, are drifting away every year farther and farther from spirituality till at present there is scarcely any difference between the advanced Protestants and the followers of August Comte, or agnostics who preach ethics alone. Again, in Christianity and Mohammedanism whatever exists of image worship is made to fall under that category in which the Pratika or the Pratima is worshipped in itself, but not as a "help to the vision" (Drishtisaukaryam) of God; therefore it is at best only of the nature of ritualistic Karmas and cannot produce either Bhakti or Mukti. In this form of image-worship, the allegiance of the soul is given to other things than Ishvara, and, therefore, such use of images, or graves, or temples, or tombs, is real idolatry; it is in itself neither sinful nor wicked it is a rite a Karma, and worshippers must and will get the fruit thereof.
  next chapter: 1.09 - The Chosen Ideal

1.09 - Civilisation and Culture, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The pursuit of the mental life for its own sake is what we ordinarily mean by culture; but the word is still a little equivocal and capable of a wider or a narrower sense according to our ideas and predilections. For our mental existence is a very complex matter and is made up of many elements. First, we have its lower and fundamental stratum, which is in the scale of evolution nearest to the vital. And we have in that stratum two sides, the mental life of the senses, sensations and emotions in which the subjective purpose of Nature predominates although with the objective as its occasion, and the active or dynamic life of the mental being concerned with the organs of action and the field of conduct in which her objective purpose predominates although with the subjective as its occasion. We have next in the scale, more sublimated, on one side the moral being and its ethical life, on the other the aesthetic; each of them attempts to possess and dominate the fundamental mind stratum and turn its experiences and activities to its own benefit, one for the culture and worship of Right, the other for the culture and worship of Beauty. And we have, above all these, taking advantage of them, helping, forming, trying often to govern them entirely, the intellectual being. Mans highest accomplished range is the life of the reason or ordered and harmonised intelligence with its dynamic power of intelligent will, the Buddhi, which is or should be the driver of mans chariot.
  But the intelligence of man is not composed entirely and exclusively of the rational intellect and the rational will; there enters into it a deeper, more intuitive, more splendid and powerful, but much less clear, much less developed and as yet hardly at all self-possessing light and force for which we have not even a name. But, at any rate, its character is to drive at a kind of illumination,not the dry light of the reason, nor the moist and suffused light of the heart, but a lightning and a solar splendour. It may indeed subordinate itself and merely help the reason and heart with its flashes; but there is another urge in it, its natural urge, which exceeds the reason. It tries to illuminate the intellectual being, to illuminate the ethical and aesthetic, to illuminate the emotional and the active, to illuminate even the senses and the sensations. It offers in words of revelation, it unveils as if by lightning flashes, it shows in a sort of mystic or psychic glamour or brings out into a settled but for mental man almost a supernatural light a Truth greater and truer than the knowledge given by Reason and Science, a Right larger and more divine than the moralists scheme of virtues, a Beauty more profound, universal and entrancing than the sensuous or imaginative beauty worshipped by the artist, a joy and divine sensibility which leaves the ordinary emotions poor and pallid, a Sense beyond the senses and sensations, the possibility of a diviner Life and action which mans ordinary conduct of life hides away from his impulses and from his vision. Very various, very fragmentary, often very confused and misleading are its effects upon all the lower members from the reason downward, but this in the end is what it is driving at in the midst of a hundred deformations. It is caught and killed or at least diminished and stifled in formal creeds and pious observances; it is unmercifully traded in and turned into poor and base coin by the vulgarity of conventional religions; but it is still the light of which the religious spirit and the spirituality of man is in pursuit and some pale glow of it lingers even in their worst degradations.

1.09 - Concentration - Its Spiritual Uses, #Raja-Yoga, #Swami Vivkenanda, #unset
  A good deal of explanation is necessary here. We have to understand what Chitta is, and what the Vrittis are. I have eyes. Eyes do not see. Take away the brain centre which is in the head, the eyes will still be there, the retinae complete, as also the pictures of objects on them, and yet the eyes will not see. So the eyes are only a secondary instrument, not the organ of vision. The organ of vision is in a nerve centre of the brain. The two eyes will not be sufficient. Sometimes a man is asleep with his eyes open. The light is there and the picture is there, but a third thing is necessary the mind must be joined to the organ. The eye is the external instrument; we need also the brain centre and the agency of the mind. Carriages roll down a street, and you do not hear them. Why? Because your mind has not attached itself to the organ of hearing. First, there is the instrument, then there is the organ, and third, the mind attached to these two. The mind takes the impression farther in, and presents it to the determinative faculty Buddhi which reacts. Along with this reaction flashes the idea of egoism. Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture. The organs (Indriyas), together with the mind (Manas), the determinative faculty ( Buddhi), and egoism (Ahamkra), form the group called the Antahkarana (the internal instrument). They are but various processes in the mind-stuff, called Chitta. The waves of thought in the Chitta are called Vrittis (literally "whirlpool") . What is thought? Thought is a force, as is gravitation or repulsion. From the infinite storehouse of force in nature, the instrument called Chitta takes hold of some, absorbs it and sends it out as thought. Force is supplied to us through food, and out of that food the body obtains the power of motion etc. Others, the finer forces, it throws out in what we call thought. So we see that the mind is not intelligent; yet it appears to be intelligent. Why? Because the intelligent soul is behind it. You are the only sentient being; mind is only the instrument through which you catch the external world. Take this book; as a book it does not exist outside, what exists outside is unknown and unknowable. The unknowable furnishes the suggestion that gives a blow to the mind, and the mind gives out the reaction in the form of a book, in the same manner as when a stone is thrown into the water, the water is thrown against it in the form of waves. The real universe is the occasion of the reaction of the mind. A book form, or an elephant form, or a man form, is not outside; all that we know is our mental reaction from the outer suggestion. "Matter is the permanent possibility of sensations," said John Stuart Mill. It is only the suggestion that is outside. Take an oyster for example. You know how pearls are made. A parasite gets inside the shell and causes irritation, and the oyster throws a sort of enamelling round it, and this makes the pearl. The universe of experience is our own enamel, so to say, and the real universe is the parasite serving as nucleus. The ordinary man will never understand it, because when he tries to do so, he throws out an enamel, and sees only his own enamel. Now we understand what is meant by these Vrittis. The real man is behind the mind; the mind is the instrument his hands; it is his intelligence that is percolating through the mind. It is only when you stand behind the mind that it becomes intelligent. When man gives it up, it falls to pieces and is nothing. Thus you understand what is meant by Chitta. It is the mind-stuff, and Vrittis are the waves and ripples rising in it when external causes impinge on it. These Vrittis are our universe.
  The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis. Again, the mind is in three states, one of which is darkness, called Tamas, found in brutes and idiots; it only acts to injure. No other idea comes into that state of mind. Then there is the active state of mind, Rajas, whose chief motives are power and enjoyment. "I will be powerful and rule others." Then there is the state called Sattva, serenity, calmness, in which the waves cease, and the water of the mind-lake becomes clear. It is not inactive, but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active. Let the reins go, and the horses will run away with you. Anyone can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go or restraining? The calm man is not the man who is dull. You must not mistake Sattva for dullness or laziness. The calm man is the one who has control over the mind waves. Activity is the manifestation of inferior strength, calmness, of the superior.

1.09 - Taras Ultimate Nature, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  The Tibetans categorized holders of various Buddhist philosophical views in
  India into four schools of tenets. One of the distinguishing differences
  --
  All Buddhists and non- Buddhists who believe in karma and its result are
  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
  assert selessness, explain this process?
  This has been an important topic of discussion among the various Buddhist tenet schools. Some assert that the collection of mental and physical
  aggregates is the person or that their continuum is the person. They say there
  --
  Other Buddhists assert another consciousness, in addition to the ve
  sense consciousnesses and the mental consciousness. It is a storehouse consciousness, called mind-basis-of-all, foundational consciousness, or in

1.09 - The Pure Existent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  7:But is this a true record? May it not be that Time and Space so disappear merely because the existence we are regarding is a fiction of the intellect, a fantastic Nihil created by speech, which we strive to erect into a conceptual reality? We regard again that Existence-in-itself and we say, No. There is something behind the phenomenon not only infinite but indefinable. Of no phenomenon, of no totality of phenomena can we say that absolutely it is. Even if we reduce all phenomena to one fundamental, universal irreducible phenomenon of movement or energy, we get only an indefinable phenomenon. The very conception of movement carries with it the potentiality of repose and betrays itself as an activity of some existence; the very idea of energy in action carries with it the idea of energy abstaining from action; and an absolute energy not in action is simply and purely absolute existence. We have only these two alternatives, either an indefinable pure existence or an indefinable energy in action and, if the latter alone is true, without any stable base or cause, then the energy is a result and phenomenon generated by the action, the movement which alone is. We have then no Existence, or we have the Nihil of the Buddhists with existence as only an attribute of an eternal phenomenon, of Action, of Karma, of Movement. This, asserts the pure reason, leaves my perceptions unsatisfied, contradicts my fundamental seeing, and therefore cannot be. For it brings us to a last abruptly ceasing stair of an ascent which leaves the whole staircase without support, suspended in the Void.
  8:If this indefinable, infinite, timeless, spaceless Existence is, it is necessarily a pure absolute. It cannot be summed up in any quantity or quantities, it cannot be composed of any quality or combination of qualities. It is not an aggregate of forms or a formal substratum of forms. If all forms, quantities, qualities were to disappear, this would remain. Existence without quantity, without quality, without form is not only conceivable, but it is the one thing we can conceive behind these phenomena.
  --
  11:In reality, this opposition of actual insight into being to the conceptual fictions of the pure Reason is fallacious. If indeed intuition in this matter were really opposed to intelligence, we could not confidently support a merely conceptual reasoning against fundamental insight. But this appeal to intuitive experience is incomplete. It is valid only so far as it proceeds and it errs by stopping short of the integral experience. So long as the intuition fixes itself only upon that which we become, we see ourselves as a continual progression of movement and change in consciousness in the eternal succession of Time. We are the river, the flame of the Buddhist illustration. But there is a supreme experience and supreme intuition by which we go back behind our surface self and find that this becoming, change, succession are only a mode of our being and that there is that in us which is not involved at all in the becoming. Not only can we have the intuition of this that is stable and eternal in us, not only can we have the glimpse of it in experience behind the veil of continually fleeting becomings, but we can draw back into it and live in it entirely, so effecting an entire change in our external life, and in our attitude, and in our action upon the movement of the world. And this stability in which we can so live is precisely that which the pure Reason has already given us, although it can be arrived at without reasoning at all, without knowing previously what it is, - it is pure existence, eternal, infinite, indefinable, not affected by the succession of Time, not involved in the extension of Space, beyond form, quantity, quality, - Self only and absolute.
  12:The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its corresponding experience may correct the other, may go beyond, may suspend, but do not abolish it. We have therefore two fundamental facts of pure existence and of worldexistence, a fact of Being, a fact of Becoming. To deny one or the other is easy; to recognise the facts of consciousness and find out their relation is the true and fruitful wisdom.

1.09 - The Worship of Trees, #The Golden Bough, #James George Frazer, #Occultism
  These monks, of course, are Buddhists. But Buddhist animism is not a
  philosophical theory. It is simply a common savage dogma

1.1.01 - The Divine and Its Aspects, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
      Whatever impersonal Truth or Light there is, you have to find it, use it, do what you can with it. It does not trouble itself to hunt after you. It is the Buddhist idea that you must do everything for yourself, that is the only way.
      *

1.1.02 - Sachchidananda, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Tao and the Buddhist Shunya that that is a Nothingness in which all is, so with the negation of consciousness here. Superconscient and subconscient are only relative terms; as we rise into the superconscient we see that it is a consciousness greater than the highest we yet have and therefore in our normal state inaccessible to us and, if we can go down into the subconscient, we find there a consciousness other than our own at its lowest mental limit and therefore ordinarily inaccessible to us. The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it - "an inert Soul with a somnambulist Force".
  The gradations of consciousness are universal states not dependent on the outlook of the subjective personality; rather the outlook of the subjective personality is determined by the grade of consciousness in which it is organised according to its typal nature or its evolutionary stage.

11.02 - The Golden Life-line, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   These are then the two chains binding, each in its own way, our life movements, each building a whole with a special significance and fulfilment. They are two life- lines, as it were, a running parallel to each other. One, as I have said, is the normal mundane life, the other a transfigured spiritual life. The Upanishad, we know, speaks of the path of the Sun and the path of the Fathers they roughly correspond to the two lines I have just spoken of. But the Upanishadic path of the Sun is a vertical ascension from the normal life-line into a transcendent beyond. What we meant was not an ascension beyond but a parallel growth in transformation, that is to say, what we referred to as the lower iron links are to be transmuted into the golden ones, without breaking or dissolving them. The problem is to find out the secret of this alchemy that transmutes the iron links into the golden ones. Psychologically the Buddhist way is a great help even if it is not the unique and inevitable one towards that consummation. For it dislocates, disintegrates the chain that binds the being to the normal and ignorant life. It teaches one to see and feel life as separate and isolated 'moments', there being no real link between the moments; so if one is to live the truth of life one must learn to live from moment to moment without any thought from the past or of the future. The Biblical motto gains in this connection a deeper significance: sufficient unto the day is the evil thereof. One does not carry on his shoulders the burden of the past moments nor a possible burden in the thought of the morrow. One becomes free, absolutely free, with no care but just the need of the moment to note and the immediate gesture to meet it.
   That is a way, an effective way, for dissolving life, but we seek, as we have said, not dissolution or disintegration but integration Integration into a higher integer, a greater reality. The lower chain dissolved, we have to find a new status beyond the dissolution. That is perhaps what the Upanishad indicated when it said: one has to traverse death through Ignorance (perception of ignorance) and then through Knowledge (perception of the Knowledge) to attain immortality. Buddha has led us across death, now we have to reach immortality. There is a higher line of Karma and a lower line running parallel, as I said, to each other the lower (the iron chain) leads from death to death, the higher (the golden one) leads from life to life and from light to light.

11.05 - The Ladder of Unconsciousness, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
   Likewise unconsciousness too has its own various degrees. As consciousness rises up to higher and higher grades of consciousness, so unconsciousness too descends into lower and lower grades of unconsciousness. The first degree of unconsciousness is simple forgetfulness. It is the absence of consciousness, not the loss of consciousness. The consciousness is there but it is not apparent or expressed, it is held back for the time. One can recall it; it can be remembered and brought forward. The abeyance of consciousness, when it persists, when it amounts to a turn of nature, is called ignorance. Yet ignorance is not the negation of consciousness, it is clouded or veiled consciousness; it is not that the sun is set and gone but simply that it is behind the clouds, it is up in the sky but shrouded. This behind-the-veil consciousness is the subliminal consciousness or simply sub-consciousness. Sub-consciousness is a consciousness that is not dormant or asleep, stilled into silence, it is at work but behind the normal waking state It is the swapna-state as the Indian sages termed it. Lower down is the state of unconsciousness proper. It is a still more diminished degree of consciousness, apparently a total absence of consciousness, not merely an abeyance or subsidence of consciousness, it is a lack of consciousness. The animal consciousness might be taken as an instance or expression of the ignorant consciousness, likewise the plant consciousness parallels the subliminal consciousness the Indian description of it is antapraja. Next to it is the consciousness in the mineral, it is unconsciousness. By unconsciousness it is meant here naturally the absence of the mental consciousness: the presence or absence of consciousness means the presence or absence of the mental consciousness. There is a generic consciousness, consciousness in itself, or pure consciousness, which is imbedded in all created things, for creation itself is at bottom a vibration or pulsation of consciousness (vijana-vijmbhaam). There is a range or rung still further below with a still lesser degree of consciousness: it is called the inconscient, which is a totally total, in depth and in extent, absence of consciousness. In the other degree that is above it, there is the probability of consciousness in the midst of apparent absence, here it is reduced almost to nothingness or to just a possibility: for, as I have said, some consciousness, the presence of Sachchidananda is always there everywhere in the core of things. Yet there is also an absolute negation and this has been termed Nescience, it is the zero of things, where there is no question of possibility or impossibility: it is the final and definite end, sunyam of the Buddhists, termed asat by the Vedantists.
   Now, the curious and most interesting thing is that the end is not the end of things; for beyond the zero there is the minus sign and what does minus mean? I t does not mean mere negation, it means a realitya negative real. It is a moot problem in philosophyphilosophers have questioned, argued, discussed at length about itwhether negation means only denial, just the contrary of affirmation. If affirmation means a real, negation means simply the unreal. It has been declared by competent authorities that negation, like affirmation, is also a reality but of the opposite sign. We know in mathematics the minus sign is as real as the plus.

1.10 - Concentration - Its Practice, #Raja-Yoga, #Swami Vivkenanda, #unset
  The seer is really the Self, the pure one, the ever holy, the infinite, the immortal. This is the Self of man. And what are the instruments? The Chitta or mind-stuff, the Buddhi or determinative faculty, the Manas or mind, and the Indriyas or sense-organs. These are the instruments for him to see the external world, and the identification of the Self with the instruments is what is called the ignorance of egoism. We say, "I am the mind," "I am thought," "I am angry," or "I am happy". How can we be angry and how can we hate? We should identify ourselves with the Self that cannot change. If It is unchangeable, how can It be one moment happy, and one moment unhappy? It is formless, infinite, omnipresent. What can change It ? It is beyond all law. What can affect it? Nothing in the universe can produce an effect on It. Yet through ignorance, we identify ourselves with the mind-stuff, and think we feel pleasure or pain.
  7. Attachment is that which dwells on pleasure.
  --
  The system of Yoga is built entirely on the philosophy of the Snkhyas, as I told you before, and here again I shall remind you of the cosmology of the Sankhya philosophy. According to the Sankhyas, nature is both the material and the efficient cause of the universe. In nature there are three sorts of materials, the Sattva, the Rajas, and the Tamas. The Tamas material is all that is dark, all that is ignorant and heavy. The Rajas is activity. The Sattva is calmness, light. Nature, before creation, is called by them Avyakta, undefined, or indiscrete; that is, in which there is no distinction of form or name, a state in which these three materials are held in perfect balance. Then the balance is disturbed, the three materials begin to mingle in various fashions, and the result is the universe. In every man, also, these three materials exist. When the Sattva material prevails, knowledge comes; when Rajas, activity; and when Tamas, darkness, lassitude, idleness, and ignorance. According to the Sankhya theory, the highest manifestation of nature, consisting of the three materials, is what they call Mahat or intelligence, universal intelligence, of which each human intellect is a part. In the Sankhya psychology there is a sharp distinction between Manas, the mind function, and the function of the Buddhi, intellect. The mind function is simply to collect and carry impressions and present them to the Buddhi, the individual Mahat, which determines upon it. Out of Mahat comes egoism, out of which again come the fine materials. The fine materials combine and become the gross materials outside the external universe. The claim of the Sankhya philosophy is that beginning with the intellect down to a block of stone, all is the product of one substance, different only as finer to grosser states of existence. The finer is the cause, and the grosser is the effect. According to the Sankhya philosophy, beyond the whole of nature is the Purusha, which is not material at all. Purusha is not at all similar to anything else, either Buddhi, or mind, or the Tanmatras, or the gross materials. It is not akin to any one of these, it is entirely separate, entirely different in its nature, and from this they argue that the Purusha must be immortal, because it is not the result of combination. That which is not the result of combination cannot die. The Purushas or souls are infinite in number.
  Now we shall understand the aphorism that the states of the qualities are defined, undefined, indicated only, and signess. By the "defined" are meant the gross elements, which we can sense. By the "undefined" are meant the very fine materials, the Tanmatras, which cannot be sensed by ordinary men. If you practise Yoga, however, says Patanjali, after a while your perceptions will become so fine that you will actually see the Tanmatras. For instance, you have heard how every man has a certain light about him; every living being emits a certain light, and this, he says, can be seen by the Yogi. We do not all see it, but we all throw out these Tanmatras, just as a flower continuously sends out fine particles which enable us to smell it. Every day of our lives we throw out a mass of good or evil, and everywhere we go the atmosphere is full of these materials. That is how there came to the human mind, unconsciously, the idea of building temples and churches. Why should man build churches in which to worship God? Why not worship Him anywhere? Even if he did not know the reason, man found that the place where people worshipped God became full of good Tanmatras. Every day people go there, and the more they go the holier they get, and the holier that place becomes. If any man who has not much Sattva in him goes there, the place will influence him and arouse his Sattva quality. Here, therefore, is the significance of all temples and holy places, but you must remember that their holiness depends on holy people congregating there. The difficulty with man is that he forgets the original meaning, and puts the cart before the horse. It was men who made these places holy, and then the effect became the cause and made men holy. If the wicked only were to go there, it would become as bad as any other place. It is not the building, but the people that make a church, and that is what we always forget. That is why sages and holy persons, who have much of this Sattva quality, can send it out and exert a tremendous influence day and night on their surroundings. A man may become so pure that his purity will become tangible. Whosoever comes in contact with him becomes pure.
  Next "the indicated only" means the Buddhi, the intellect. "The indicated only" is the first manifestation of nature; from it all other manifestations proceed. The last is "the signless". There seems to be a great difference between modern science and all religions at this point. Every religion has the idea that the universe comes out of intelligence. The theory of God, taking it in its psychological significance, apart from all ideas of personality, is that intelligence is first in the order of creation, and that out of intelligence comes what we call gross matter. Modern philosophers say that intelligence is the last to come. They say that unintelligent things slowly evolve into animals, and from animals into men. They claim that instead of everything coming out of intelligence, intelligence itself is the last to come. Both the religious and the scientific statements, though seeming directly opposed to each other are true. Take an infinite series, ABAB AB. etc. The question is which is first, A or B? If you take the series as AB. you will say that A is first, but if you take it as BA, you will say that B is first. It depends upon the way we look at it. Intelligence undergoes modification and becomes the gross matter, this again merges into intelligence, and thus the process goes on. The Sankhyas, and other religionists, put intelligence first, and the series becomes intelligence, then matter. The scientific man puts his finger on matter, and says matter, then intelligence. They both indicate the same chain. Indian philosophy, however, goes beyond both intelligence and matter, and finds a Purusha, or Self, which is beyond intelligence, of which intelligence is but the borrowed light.
    
  --
  This is, again, Sankhya philosophy. We have seen from the same philosophy that from the lowest form up to intelligence all is nature; beyond nature are Purushas (souls), which have no qualities. Then how does the soul appear to be happy or unhappy? By reflection. If a red flower is put near a piece of pure crystal, the crystal appears to be red, similarly the appearances of happiness or unhappiness of the soul are but reflections. The soul itself has no colouring. The soul is separate from nature. Nature is one thing, soul another, eternally separate. The Sankhyas say that intelligence is a compound, that it grows and wanes, that it changes, just as the body changes, and that its nature is nearly the same as that of the body. As a finger-nail is to the body, so is body to intelligence. The nail is a part of the body, but it can be pared off hundreds of times, and the body will still last. Similarly, the intelligence lasts aeons, while this body can be "pared off," thrown off. Yet intelligence cannot be immortal because it changes growing and waning. Anything that changes cannot be immortal. Certainly intelligence is manufactured, and that very fact shows us that there must be something beyond that. It cannot be free, everything connected with matter is in nature, and, therefore, bound for ever. Who is free? The free must certainly be beyond cause and effect. If you say that the idea of freedom is a delusion, I shall say that the idea of bondage is also a delusion. Two facts come into our consciousness, and stand or fall with each other. These are our notions of bondage and freedom. If we want to go through a wall, and our head bumps against that wall, we see we are limited by that wall. At the same time we find a willpower, and think we can direct our will everywhere. At every step these contradictory ideas come to us. We have to believe that we are free, yet at every moment we find we are not free. If one idea is a delusion, the other is also a delusion, and if one is true, the other also is true, because both stand upon the same basis consciousness. The Yogi says, both are true; that we are bound so far as intelligence goes, that we are free so far as the soul is concerned. It is the real nature of man, the soul, the Purusha, which is beyond all law of causation. Its freedom is percolating through layers of matter in various forms, intelligence, mind, etc. It is its light which is shining through all. Intelligence has no light of its own. Each organ has a particular centre in the brain; it is not that all the organs have one centre; each organ is separate. Why do all perceptions harmonise? Where do they get their unity? If it were in the brain, it would be necessary for all the organs, the eyes, the nose, the ears, etc., to have one centre only, while we know for certain that there are different centres for each. Both a man can see and hear at the same time, so a unity must be there at the back of intelligence. Intelligence is connected with the brain, but behind intelligence even stands the Purusha, the unit, where all different sensations and perceptions join and become one. The soul itself is the centre where all the different perceptions converge and become unified. That soul is free, and it is its freedom that tells you every moment that you are free. But you mistake, and mingle that freedom every moment with intelligence and mind. You try to attribute that freedom to the intelligence, and immediately find that intelligence is not free; you attri bute that freedom to the body, and immediately nature tells you that you are again mistaken. That is why there is this mingled sense of freedom and bondage at the same time. The Yogi analyses both what is free and what is bound, and his ignorance vanishes. He finds that the Purusha is free, is the essence of that knowledge which, coming through the Buddhi, becomes intelligence, and, as such, is bound.
  

1.10 - Fate and Free-Will, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The first is the answer of the devout and submissive mind in its dependence on God, but, unless we adopt a Calvinistic fatalism, the admission of the guiding and overriding will of God does not exclude the permission of freedom to the individual. The second is the answer of the scientist; Heredity determines our Nature, the laws of Nature limit our action, cause and effect compel the course of our development, and, if it be urged that we may determine effects by creating causes, the answer is that our own actions are determined by previous causes over which we have no control and our action itself is a necessary response to a stimulus from outside. The third is the answer of the Buddhist and of post- Buddhistic Hinduism. It is our fate, it is written on our forehead, when our Karma is exhausted, then alone our calamities will pass from us;this is the spirit of tamasic inaction justifying itself by a misreading of the theory of Karma.
  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 - GRACE AND FREE WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  For those who take pleasure in theological speculations based upon scriptural texts and dogmatic postulates, there are the thousands of pages of Catholic and Protestant controversy upon grace, works, faith and justification. And for students of comparative religion there are scholarly commentaries on the Bhagavad Gita, on the works of Ramanuja and those later Vaishnavites, whose doctrine of grace bears a striking resemblance to that of Luther; there are histories of Buddhism which duly trace the development of that religion from the Hinayanist doctrine that salvation is the fruit of strenuous self-help to the Mahayanist doctrine that it cannot be achieved without the grace of the Primordial Buddha, whose inner consciousness and great compassionate heart constitute the eternal Suchness of things. For the rest of us, the foregoing quotations from writers within the Christian and early Taoist tradition provide, it seems to me, an adequate account of the observable facts of grace and inspiration and their relation to the observable facts of free will.
  next chapter: 1.11 - GOOD AND EVIL

1.10 - The Revolutionary Yogi, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  unthinkable, absolute, yet supremely real and solely real. This was no mental realization nor something glimpsed somewhere above, no abstraction, it was positive, the only positive reality although not a spatial physical world, pervading, occupying or rather flooding and drowning this semblance of a physical world, leaving no room or space for any reality but itself, allowing nothing else to seem at all actual, positive or substantial. . . . What it [this experience] brought was an inexpressible Peace, a stupendous silence, an infinity of release and freedom.117 Sri Aurobindo had gone straight into what the Buddhists call Nirvana, what the Hindus call the Silent Brahman or That; the Tao of the Chinese; the Transcendent, the Absolute, or the Impersonal of the Westerners. He had reached that famous "liberation" (mukti), which is considered the "peak" of all spiritual life what could there be beyond the Transcendent? Sri Aurobindo could tangibly verify the words of the great Indian mystic Sri Ramakrishna:
  "If we live in God, the world disappears; if we live in the world, God exists no longer." The gulf he had tried to bridge between Matter and Spirit had split open again before his unveiled eyes. The Western and Eastern spiritualists were right in assigning a life beyond as the sole destination of man's effort: paradise, Nirvana, or liberation

1.10 - The Scolex School, #Magick Without Tears, #Aleister Crowley, #Philosophy
    All this about Gautama Buddha having renounced Nirvana is apparently all a pure invention of Mme. Blavatsky, and has no authority in the Buddhist canon. The Buddha is referred to, again and again, as having 'passed away by that kind of passing away which leaves nothing whatever behind.' The account of his doing this is given in the Mahaparinibbana Sutta; and it was the contention of the Toshophists that this 'great, sublime Nibbana story' was something peculiar to Gautama Buddha. They began to talk about Parinibbana, super-Nibbana, as if there were some way of subtracting one from one which would leave a higher, superior kind of a nothing, or as if there were some way of blowing out a candle which would leave Moses in a much more Egyptian darkness than we ever supposed when we were children.
    This is not science. This is not business. This is American Sunday journalism. The Hindu and the American are very much alike in this innocence, this 'naivet' which demands fairy stories with ever bigger giants. They cannot bear the idea of anything being complete and done with. So, they are always talking in superlatives, and are hard put to it when the facts catch up with them, and they have to invent new superlatives. Instead of saying that there are bricks of various sizes, and specifying those sizes, they have a brick and a super-brick, and 'one' brick, and 'some' brick; and when they have got to the end they chase through the dictionary for some other epithet to brick, which shall excite the sense of wonder at the magnificent progress and super-progress I present the American public with this word which is supposed to have been made. Probably the whole thing is a bluff without a single fact behind it. Almost the whole of the Hindu psychology is an example of this kind of journalism. They are not content with the supreme God. The other man wishes to show off by having a supremer God than that, and when a third man comes along and finds them disputing, it is up to him to invent a supremest super-God.

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  When was this traditional honour first lost or at least tarnished and the ancient Scripture relegated to the inferior position it occupies in the thought of Shankaracharya? I presume there can be little doubt that the chief agent in this work of destruction was the power of Buddhism. The preachings of Gautama and his followers worked against Vedic knowledge by a double process. First, by entirely denying the authority of the Veda, laying a violent stress on its ritualistic character and destroying the general practice of formal sacrifice, it brought the study of the Veda into disrepute as a means of attaining the highest good while at the same time it destroyed the necessity of that study for ritualistic purposes which had hitherto kept alive the old Vedic studies; secondly, in a less direct fashion, by substituting for a time at least the vernacular tongues for the old simple Sanscrit as the more common & popular means of religious propaganda and by giving them a literary position and repute, it made a general return to the old generality of the Vedic studies practically impossible. For the Vedas were written in an ancient form of the literary tongue the real secret of which had already been to a great extent lost even to the learned; such knowledge of it as remained, subsisted with difficulty by means of a laborious memorising and a traditional scholarship, conservative indeed but still slowly diminishing and replacing more & more real knowledge by uncertainty, disputed significance and the continuously increasing ingenuities of the ritualist, the grammarian and the sectarian polemical disputant. When after the fall of the Buddhistic Mauryas, feeble successors of the great Asoka, first under Pushyamitra and his son and afterwards under the Guptas, Hinduism revived, a return to the old forms of the creed and the old Vedic scholarship was no longer possible. The old pre- Buddhistic Sanscrit was, to all appearance, a simple, vigorous, living language understood though not spoken by the more intelligent of the common people just as the literary language of Bengal, the language of Bankim Chandra, is understood by every intelligent Bengali, although in speech more contracted forms and a very different vocabulary are in use. But the new Sanscrit of the revival tended to be more & more a learned, scholarly, polished and rhetorical tongue, certainly one of the most smooth, stately & grandiose ever used by human lips, but needing a special & difficult education to understand its grammar, its rhetoric, its rolling compounds and its long flowing sentences. The archaic language of the Vedas ceased to be the common study even of the learned and was only mastered, one is constrained to believe with less & less efficiency, by a small number of scholars. An education in which it took seven years to master the grammar of the language, became inevitably the grave of all true Vedic knowledge. Veda ceased to be the pivot of the Hindu religion, and its place was taken by the only religious compositions which were modern enough in language and simple enough in style to be popular, the Puranas. Moreover, the conception of Veda popularised by Buddhism, Sanscrit as the more common & popular means of religious propaganda and by giving them a literary position and repute, it made a general return to the old generality of the Vedic studies practically impossible. For the Vedas were written in an ancient form of the literary tongue the real secret of which had already been to a great extent lost even to the learned; such knowledge of it as remained, subsisted with difficulty by means of a laborious memorising and a traditional scholarship, conservative indeed but still slowly diminishing and replacing more & more real knowledge by uncertainty, disputed significance and the continuously increasing ingenuities of the ritualist, the grammarian and the sectarian polemical disputant. When after the fall of the Buddhistic Mauryas, feeble successors of the great Asoka, first under Pushyamitra and his son and afterwards under the Guptas, Hinduism revived, a return to the old forms of the creed and the old Vedic scholarship was no longer possible. The old pre- Buddhistic Sanscrit was, to all appearance, a simple, vigorous, living language understood though not spoken by the more intelligent of the common people just as the literary language of Bengal, the language of Bankim Chandra, is understood by every intelligent Bengali, although in speech more contracted forms and a very different vocabulary are in use. But the new Sanscrit of the revival tended to be more & more a learned, scholarly, polished and rhetorical tongue, certainly one of the most smooth, stately & grandiose ever used by human lips, but needing a special & difficult education to understand its grammar, its rhetoric, its rolling compounds and its long flowing sentences. The archaic language of the Vedas ceased to be the common study even of the learned and was only mastered, one is constrained to believe with less & less efficiency, by a small number of scholars. An education in which it took seven years to master the grammar of the language, became inevitably the grave of all true Vedic knowledge. Veda ceased to be the pivot of the Hindu religion, and its place was taken by the only religious compositions which were modern enough in language and simple enough in style to be popular, the Puranas. Moreover, the conception of Veda popularised by Buddhism, a Scripture of ritual and of animal sacrifice, persisted in the popular mind even after the decline of Buddhism and the revival of great philosophies ostensibly based on Vedic authority. It was under the dominance of this ritualistic conception that Sayana wrote his great commentary which has ever since been to the Indian Pundit the one decisive authority on the sense of Veda. The four Vedas have definitely taken a subordinate place as karmakanda, books of ritual; and to the Upanishads alone, in spite of occasional appeals to the text of the earlier Scriptures, is reserved that aspect of spiritual knowledge & teaching which alone justifies the application to any human composition of the great name of Veda.
  But in spite of this great downfall the ancient tradition, the ancient sanctity survived. The people knew not what Veda might be; but the old idea remained fixed that Veda is always the fountain of Hinduism, the standard of orthodoxy, the repository of a sacred knowledge; not even the loftiest philosopher or the most ritualistic scholar could divest himself entirely of this deeply ingrained & instinctive conception. To complete the degradation of Veda, to consummate the paradox of its history, a new element had to appear, a new form of intelligence undominated by the ancient tradition & the mediaeval method to take possession of Vedic interpretation. European scholarship which regards human civilisation as a recent progression starting yesterday with the Fiji islander and ending today with Haeckel and Rockefeller, conceiving ancient culture as necessarily primitive culture and primitive culture as necessarily half-savage culture, has turned the light of its Comparative Philology & Comparative Mythology on the Veda. The result we all know. Not only all vestige of sanctity, but all pretension to any kind of spiritual knowledge or experience disappears from the Veda. The old Rishis are revealed to us as a race of ignorant and lusty barbarians who drank & enjoyed and fought, gathered riches & procreated children, sacrificed and praised the Powers of Nature as if they were powerful men & women, and had no higher hope or idea. The only idea they had of religion beyond an occasional sense of sin and a perpetual preoccupation with a ritual barbarously encumbered with a mass of meaningless ceremonial details, was a mythology composed of the phenomena of dawn, night, rain, sunshine and harvest and the facts of astronomy converted into a wildly confused & incoherent mass of allegorical images and personifications. Nor, with the European interpretation, can we be proud of our early forefa thers as poets and singers. The versification of the Vedic hymns is indeed noble and melodious,though the incorrect method of writing them established by the old Indian scholars, often conceals their harmonious construction,but no other praise can be given. The Nibelungenlied, the Icelandic Sagas, the Kalewala, the Homeric poems, were written in the dawn of civilisation by semi-barbarous races, by poets not superior in culture to the Vedic Rishis; yet though their poetical value varies, the nations that possess them, need not be ashamed of their ancient heritage. The same cannot be said of the Vedic poems presented to us by European scholarship. Never surely was there even among savages such a mass of tawdry, glittering, confused & purposeless imagery; never such an inane & useless burden of epithets; never such slipshod & incompetent writing; never such a strange & almost insane incoherence of thought & style; never such a bald poverty of substance. The attempt of patriotic Indian scholars to make something respectable out of the Veda, is futile. If the modern interpretation stands, the Vedas are no doubt of high interest & value to the philologist, the anthropologist & the historian; but poetically and spiritually they are null and worthless. Its reputation for spiritual knowledge & deep religious wealth, is the most imposing & baseless hoax that has ever been worked upon the imagination of a whole people throughout many millenniums.
  Is this, then, the last word about the Veda? Or, and this is the idea I write to suggest, is it not rather the culmination of a long increasing & ever progressing error? The theory this book is written to enunciate & support is simply this, that our forefa thers of early Vedantic times understood the Veda, to which they were after all much nearer than ourselves, far better than Sayana, far better than Roth & Max Muller, that they were, to a great extent, in possession of the real truth about the Veda, that that truth was indeed a deep spiritual truth, karmakanda as well as jnanakanda of the Veda contains an ancient knowledge, a profound, complex & well-ordered psychology & philosophy, strange indeed to our modern conception, expressed indeed in language still stranger & remoter from our modern use of language, but not therefore either untrue or unintelligible, and that this knowledge is the real foundation of our later religious developments, & Veda, not only by historical continuity, but in real truth & substance is the parent & bedrock of all later Hinduism, of Vedanta, Sankhya, Nyaya, Yoga, of Vaishnavism & Shaivism&Shaktism, of Tantra&Purana, even, in a remoter fashion, of Buddhism & the later unorthodox religions. From this quarry all have hewn their materials or from this far-off source drawn unknowingly their waters; from some hidden seed in the Veda they have burgeoned into their wealth of branchings & foliage. The ritualism of Sayana is an error based on a false preconception popularised by the Buddhists & streng thened by the writers of the Darshanas,on the theory that the karma of the Veda was only an outward ritual & ceremony; the naturalism of the modern scholars is an error based on a false preconception encouraged by the previous misconceptions of Sayana,on the theory of the Vedas [as] not only an ancient but a primitive document, the production of semi-barbarians. The Vedantic writers of the Upanishads had alone the real key to the secret of the Vedas; not indeed that they possessed the full knowledge of a dialect even then too ancient to be well understood, but they had the knowledge of the Vedic Rishis, possessed their psychology, & many of their general ideas, even many of their particular terms & symbols. That key, less & less available to their successors owing to the difficulty of the knowledge itself & of the language in which it was couched and to the immense growth of outward ritualism, was finally lost to the schools in the great debacle of Vedism induced by the intellectual revolutions of the centuries which immediately preceded the Christian era.
  It is therefore a Vedantic or even what would nowadays be termed a theosophic interpretation of the Veda which in this book I propose to establish. My suggestion is that the gods of the Rigveda were indeed, as the European scholars have seen, masters of the Nature-Powers, but not, as they erroneously theorise, either exclusively or even mainly masters of the visible & physical Nature-Powers. They presided over and in their nature & movement were also & more predominantly mental Nature-Powers, vital Nature-Powers, even supra-mental Nature-Powers. The religion of the Vedic Rishis I suppose on this hypothesis to have been a sort of practical & concrete Brahmavada founded on the three principles of complex existence, isotheism of the gods and parallelism of their functions on all the planes of that complex existence; the secret of their ideas, language & ritual I suppose to rest in an elaborate habit of symbolism & double meaning which tends to phrase & typify all mental phenomena in physical and concrete figures. While the European scholars suppose the Rishis to have been simple-minded barbarians capable only of a gross & obvious personification of forces, only of a confused, barbarous and primitive system of astronomical allegories and animistic metaphors, I suppose them to have been men of daring and observant minds, using a bold and vigorous if sometimes fanciful system of images to express an elaborate practical psychology and self-observation in which what we moderns regard as abstract experiences & ideas were rather perceived with the vividness of physical experiences & images & so expressed in the picturesque terms of a great primitive philosophy. Their outward sacrifice & ritual I suppose to have been partly the symbols & partly the means of material expression for certain psychological processes, the first foundations of our Hindu system of Yoga, by which they believed themselves able to attain inward & outward mastery, knowledge, joy and extended life & being.
  --
  In what light did these ancient thinkers understand the Vedic gods? As material Nature Powers called only to give worldly wealth to their worshippers? Certainly, the Vedic gods are in the Vedanta also accredited with material functions. In the Kena Upanishad Agnis power & glory is to burn, Vayus to seize & bear away. But these are not their only functions. In the same Upanishad, in the same apologue, told as a Vedantic parable, Indra, Agni & Vayu, especially Indra, are declared to be the greatest of the gods because they came nearest into contact with the Brahman. Indra, although unable to recognise the Brahman directly, learned of his identity from Uma daughter of the snowy mountains. Certainly, the sense of the parable is not that Dawn told the Sky who Brahman was or that material Sky, Fire & Wind are best able to come into contact with the Supreme Existence. It is clear & it is recognised by all the commentators, that in the Upanishads the gods are masters not only of material functions in the outer physical world but also of mental, vital and physical functions in the intelligent living creature. This will be directly evident from the passage describing the creation of the gods by the One & Supreme Being in the Aitareya Upanishad & the subsequent movement by which they enter in the body of man and take up the control of his activities. In the same Upanishad it is even hinted that Indra is in his secret being the Eternal Lord himself, for Idandra is his secret name; nor should we forget that this piece of mysticism is founded on the hymns of the Veda itself which speak of the secret names of the gods. Shankaracharya recognised this truth so perfectly that he uses the gods and the senses as equivalent terms in his great commentary. Finally in the Isha Upanishad,itself a part of the White Yajur Veda and a work, as I have shown elsewhere, full of the most lofty & deep Vedantic truth, in which the eternal problems of human existence are briefly proposed and masterfully solved,we find Surya and Agni prayed to & invoked with as much solemnity & reverence as in the Rigveda and indeed in language borrowed from the Rigveda, not as the material Sun and material Fire, but as the master of divine God-revealing knowledge & the master of divine purifying force of knowledge, and not to drive away the terrors of night from a trembling savage nor to burn the offered cake & the dripping ghee in a barbarian ritual, but to reveal the ultimate truth to the eyes of the Seer and to raise the immortal part in us that lives before & after the body is ashes to the supreme felicity of the perfected & sinless soul. Even subsequently we have seen that the Gita speaks of the Vedas as having the supreme for their subject of knowledge, and if later thinkers put it aside as karmakanda, yet they too, though drawing chiefly on the Upanishads, appealed occasionally to the texts of the hymns as authorities for the Brahmavidya. This could not have been if they were merely a ritual hymnology. We see therefore that the real Hindu tradition contains nothing excluding the interpretation which I put upon the Rigveda. On one side the current notion, caused by the immense overgrowth of ritualism in the millennium previous to the Christian era and the violence of the subsequent revolt against it, has been fixed in our minds by Buddhistic ideas as a result of the most formidable & damaging attack which the ancient Vedic religion had ever to endure. On the other side, the Vedantic sense of Veda is supported by the highest authorities we have, the Gita & the Upanishads, & evidenced even by the tradition that seems to deny or at least belittle it. True orthodoxy therefore demands not that we should regard the Veda as a ritualist hymn book, but that we should seek in it for the substance or at least the foundation of that sublime Brahmavidya which is formally placed before us in the Upanishads, regarding it as the revelation of the deepest truth of the world & man revealed to illuminated Seers by the Eternal Ruler of the Universe.
  Modern thought & scholarship stands on a different foundation. It proceeds by inference, imagination and conjecture to novel theories of old subjects and regards itself as rational, not traditional. It professes to rebuild lost worlds out of their disjected fragments. By reason, then, and without regard to ancient authority the modern account of the Veda should be judged. The European scholars suppose that the mysticism of the Upanishads was neither founded upon nor, in the main, developed from the substance of the Vedas, but came into being as part of a great movement away from the naturalistic materialism of the early half-savage hymns. Unable to accept a barbarous mummery of ritual and incantation as the highest truth & highest good, yet compelled by religious tradition to regard the ancient hymns as sacred, the early thinkers, it is thought, began to seek an escape from this impasse by reading mystic & esoteric meanings into the simple text of the sacrificial bards; so by speculations sometimes entirely sublime, sometimes grievously silly & childish, they developed Vedanta. This theory, simple, trenchant and attractive, supported to the European mind by parallels from the history of Western religions, is neither so convincing nor, on a broad survey of the facts, so conclusive as it at first appears. It is certainly inconsistent with what the old Vedantic thinkers themselves knew and thought about the tradition of the Veda. From the Brahmanas as well as from the Upanishads it is evident that the Veda came down to the men of those days in a double aspect, as the heart of a great body of effective ritual, but also as the repository of a deep and sacred knowledge, Veda and not merely worship. This idea of a philosophic or theosophic purport in the hymns was not created by the early Hindu mystics, it was inherited by them. Their attitude to the ritual even when it was performed mechanically without the possession of this knowledge was far from hostile; but as ritual, they held it to be inferior in force and value, avaram karma, a lower kind of works and not the highest good; only when performed with possession of the knowledge could it lead to its ultimate results, to Vedanta. By that, says the Chhandogya Upanishad, both perform karma, both he who knows this so and he who knows not. Yet the Ignorance and the Knowledge are different things and only what one does with the knowledge,with faith, with the Upanishad,that has the greater potency. And in the closing section of its second chapter, a passage which sounds merely like ritualistic jargon when one has not the secret of Vedic symbolism but when that secret has once been revealed to us becomes full of meaning and interest, the Upanishad starts by saying The Brahmavadins say, The morning offering to the Vasus, the afternoon offering to the Rudras and the evening offering to the Adityas and all the gods,where then is the world of the Yajamana? (that is to say, what is the spiritual efficacy beyond this material life of the three different sacrifices & why, to what purpose, is the first offered to the Vasus, the second to the Rudras, the third to the Adityas?) He who knows this not, how should he perform (effectively) ,therefore knowing let him perform. There was at any rate the tradition that these things, the sacrifice, the god of the sacrifice, the world or future state of the sacrificer had a deep significance and were not mere ritual arranged superstitiously for material ends. But this deeper significance, this inner Vedic knowledge was difficult and esoteric, not known easily in its profundity and subtlety even by the majority of the Brahmavadins themselves; hence the searching, the mutual questionings, the record of famous discussions that occupy so much space in the Upanishadsdiscussions which, we shall see, are not intellectual debates but comparisons of illuminated knowledge & spiritual experience.

1.10 - The Yoga of the Intelligent Will, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  But it is not with this deep and moving word of God to man, but rather with the first necessary rays of light on the path, directed not like that to the soul, but to the intellect, that the exposition begins. Not the Friend and Lover of man speaks first, but the guide and teacher who has to remove from him his ignorance of his true self and of the nature of the world and of the springs of his own action. For it is because he acts ignorantly, with a wrong intelligence and therefore a wrong will in these matters, that man is or seems to be bound by his works; otherwise works are no bondage to the free soul. It is because of this wrong intelligence that he has hope and fear, wrath and grief and transient joy; otherwise works are possible with a perfect serenity and freedom. Therefore it is the Yoga of the Buddhi, the intelligence, that is first enjoined on Arjuna. To act with right intelligence and, therefore, a right will, fixed in the One, aware of the one self in all and acting out of its equal serenity, not running about in different directions under the thousand impulses of our superficial mental self, is the Yoga of the intelligent will.
  There are, says the Gita, two types of intelligence in the human being. The first is concentrated, poised, one, homogeneous, directed singly towards the Truth; unity is its characteristic, concentrated fixity is its very being. In the other there is no single will, no unified intelligence, but only an endless number of ideas many-branching, coursing about, that is to say, in this or that direction in pursuit of the desires which are offered to it by life and by the environment. Buddhi, the word used, means, properly
  Essays on the Gita
   speaking, the mental power of understanding but it is evidently used by the Gita in a large philosophic sense for the whole action of the discriminating and deciding mind which determines both the direction and use of our thoughts and the direction and use of our acts; thought, intelligence, judgment, perceptive choice and aim are all included in its functioning: for the characteristic of the unified intelligence is not only concentration of the mind that knows, but especially concentration of the mind that decides and persists in the decision, vyavasaya, while the sign of the dissipated intelligence is not so much even discursiveness of the ideas and perceptions as discursiveness of the aims and desires, therefore of the will. Will, then, and knowledge are the two functions of the Buddhi. The unified intelligent will is fixed in the enlightened soul, it is concentrated in inner self-knowledge; the many-branching and multifarious, busied with many things, careless of the one thing needful is on the contrary subject to the restless and discursive action of the mind, dispersed in outward life and works and their fruits. "Works are far inferior," says the Teacher, "to Yoga of the intelligence; desire rather refuge in the intelligence; poor and wretched souls are they who make the fruit of their works the object of their thoughts and activities."
  We must remember the psychological order of the Sankhya which the Gita accepts. On one side there is the Purusha, the soul calm, inactive, immutable, one, not evolutive; on the other side there is Prakriti or Nature-force inert without the conscious
  --
  Soul which supplies the instruments of our subjectivity. First in order come Buddhi, discriminative or determinative power evolving out of Nature-force, and its subordinate power of selfdiscriminating ego. Then as a secondary evolution there arises
  The Yoga of the Intelligent Will
  --
  This order of evolution seems contrary to that which we perceive as the order of the material evolution; but if we remember that even Buddhi is in itself an inert action of inconscient
  Nature and that there is certainly in this sense an inconscient will and intelligence, a discriminative and determinative force even in the atom, if we observe the crude inconscient stuff of sensation, emotion, memory, impulsion in the plant and in the subconscient forms of existence, if we look at these powers
  --
   of the three gunas of Prakriti in their eternal entangled twining and wrestling, ignorance, a false, sensuous, objective life of the soul, enslavement to grief and wrath and attachment and passion, are the results of the downward trend of the Buddhi, - the troubled life of the ordinary, unenlightened, undisciplined man. Those who like the Vedavadins make sense-enjoyment the object of action and its fulfilment the highest aim of the soul, are misleading guides. The inner subjective self-delight independent of objects is our true aim and the high and wide poise of our peace and liberation.
  Therefore, it is the upward and inward orientation of the intelligent will that we must resolutely choose with a settled concentration and perseverance, vyavasaya; we must fix it firmly in the calm self-knowledge of the Purusha. The first movement must be obviously to get rid of desire which is the whole root of the evil and suffering; and in order to get rid of desire, we must put an end to the cause of desire, the rushing out of the senses to seize and enjoy their objects. We must draw them back when they are inclined thus to rush out, draw them away from their objects, - as the tortoise draws in his limbs into the shell, so these into their source, quiescent in the mind, the mind quiescent in intelligence, the intelligence quiescent in the soul and its selfknowledge, observing the action of Nature, but not subject to it, not desiring anything that the objective life can give.
  --
  It is this calm, desireless, griefless fixity of the Buddhi in selfpoise and self-knowledge to which the Gita gives the name of
  Samadhi.
  --
  Nirvana, - not the negative self-annihilation of the Buddhists, but the great immergence of the separate personal self into the vast reality of the one infinite impersonal Existence.
  Such, subtly unifying Sankhya, Yoga and Vedanta, is the first foundation of the teaching of the Gita. It is far from being all, but it is the first indispensable practical unity of knowledge and works with a hint already of the third crowning intensest element in the soul's completeness, divine love and devotion.

1.11 - GOOD AND EVIL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  Philosophers and theologians have sought to establish a theoretical basis for the existing moral codes, by whose aid individual men and women pass judgment on their spontaneous evaluations. From Moses to Bentham, from Epicurus to Calvin, from the Christian and Buddhist philosophies of universal love to the lunatic doctrines of nationalism and racial superiority the list is long and the span of thought enormously wide. But fortunately there is no need for us to consider these various theories. Our concern is only with the Perennial Philosophy and with the system of ethical principles which those who believe in that philosophy have used, when passing judgment on their own and other peoples evaluations. The questions that we have to ask in this section are simple enough, and simple too are the answers. As always, the difficulties begin only when we pass from theory to practice, from ethical principle to particular application.
  Granted that the ground of the individual soul is akin to, or identical with, the divine Ground of all existence, and granted that this divine Ground is an ineffable Godhead that manifests itself as personal God or even as the incarnate Logos, what is the ultimate nature of good and evil, and what the true purpose and last end of human life?
  --
  That the passage from the unity of spiritual to the manifoldness of temporal being is an essential part of the Fall is clearly stated in the Buddhist and Hindu renderings of the Perennial Philosophy. Pain and evil are inseparable from individual existence in a world of time; and, for human beings, there is an intensification of this inevitable pain and evil when the desire is turned towards the self and the many, rather than towards the divine Ground. To this we might speculatively add the opinion that perhaps even subhuman existences may be endowed (both individually and collectively, as kinds and species) with something resembling the power of choice. There is the extraordinary fact that man stands alone that, so far as we can judge, every other species is a species of living fossils, capable only of degeneration and extinction, not of further evolutionary advance. In the phraseology of Scholastic Aristotelianism, matter possesses an appetite for formnot necessarily for the best form, but for form as such. Looking about us in the world of living things, we observe (with a delighted wonder, touched occasionally, it must be admitted, with a certain questioning dismay) the innumerable forms, always beautiful, often extravagantly odd and sometimes even sinister, in which the insatiable appetite of matter has found its satisfaction. Of all this living matter only that which is organized as human beings has succeeded in finding a form capable, at any rate on the mental side, of further development. All the rest is now locked up in forms that can only remain what they are or, if they change, only change for the worse. It looks as though, in the cosmic intelligence test, all living matter, except the human, had succumbed, at one time or another during its biological career, to the temptation of assuming, not the ultimately best, but the immediately most profitable form. By an act of something analogous to free will every species, except the human, has chosen the quick returns of specialization, the present rapture of being perfect, but perfect on a low level of being. The result is that they all stand at the end of evolutionary blind alleys. To the initial cosmic Fall of creation, of multitudinous manifestation in time, they have added the obscurely biological equivalent of mans voluntary Fall. As species, they have chosen the immediate satisfaction of the self rather than the capacity for reunion with the divine Ground. For this wrong choice, the non-human forms of life are punished negatively, by being debarred from realizing the supreme good, to which only the unspecialized and therefore freer, more highly conscious human form is capable. But it must be remembered, of course, that the capacity for supreme good is achieved only at the price of becoming also capable of extreme evil. Animals do not suffer in so many ways, nor, we may feel pretty certain, to the same extent as do men and women. Further, they are quite innocent of that literally diabolic wickedness which, together with sanctity, is one of the distinguishing marks of the human species.
  We see then that, for the Perennial Philosophy, good is the separate selfs conformity to, and finally annihilation in, the divine Ground which gives it being; evil, the intensification of separateness, the refusal to know that the Ground exists. This doctrine is, of course, perfectly compatible with the formulation of ethical principles as a series of negative and positive divine commandments, or even in terms of social utility. The crimes which are everywhere forbidden proceed from states of mind which are everywhere condemned as wrong; and these wrong states of mind are, as a matter of empirical fact, absolutely incompatible with that unitive knowledge of the divine Ground, which, according to the Perennial Philosophy, is the supreme good.

1.11 - Powers, #Raja-Yoga, #Swami Vivkenanda, #unset
  The Yogi makes Samyama on the elements, first on the gross, and then on the finer states. This Samyama is taken up more by a sect of the Buddhists. They take a lump of clay and make Samyama on that, and gradually they begin to see the fine materials of which it is composed, and when they have known all the fine materials in it, they get power over that element. So with all the elements. The Yogi can conquer them all.
  46. From that comes minuteness and the rest of the powers, "glorification of the body," and indestructibleness of the bodily qualities.

1.11 - Works and Sacrifice, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection. Do action thus self-controlled, says Krishna, niyatam kuru karma tvam: I have said that knowledge, the intelligence, is greater than works, jyayas karman.o Buddhih., but I did not mean that inaction is greater than action; the contrary is the truth, karma jyayo akarman.ah.. For knowledge does not mean renunciation of works, it means equality and non-attachment to desire and the objects of sense; and it means the poise of the intelligent will in the Soul free and high-uplifted above the lower instrumentation of Prakriti and controlling the works of the mind and the senses and body in the power of self-knowledge and the pure objectless self-delight of spiritual realisation, niyatam karma.2 Buddhiyoga is fulfilled by karmayoga; the Yoga of the self-liberating intelligent will finds its full meaning by the Yoga of desireless works.
  Thus the Gita founds its teaching of the necessity of desireless works, nis.kama karma, and unites the subjective practice of the Sankhyas - rejecting their merely physical rule - with the practice of Yoga.
  --
  Again, I cannot accept the current interpretation of niyatam karma as if it meant fixed and formal works and were equivalent to the Vedic nityakarma, the regular works of sacrifice, ceremonial and the daily rule of Vedic living. Surely, niyata simply takes up the niyamya of the last verse. Krishna makes a statement, "he who controlling the senses by the mind engages with the organs of action in Yoga of action, he excels," manasa niyamya arabhate karmayogam, and he immediately goes on to draw from the statement an injunction, to sum it up and convert it into a rule. "Do thou do controlled action," niyatam kuru karma tvam: niyatam takes up the niyamya, kuru karma takes up the arabhate karmayogam. Not formal works fixed by an external rule, but desireless works controlled by the liberated Buddhi, is the Gita's teaching.
  110
  --
  Sankhya. Vedism is a specialised and narrow form of Yoga; the principle of the Vedantists is identical with that of the Sankhyas, for to both the movement of salvation is the recoil of the intelligence, the Buddhi, from the differentiating powers of Nature, from ego, mind, senses, from the subjective and the objective, and its return to the undifferentiated and the immutable. It is with this object of reconciliation in his mind that the Teacher first approaches his statement of the doctrine of sacrifice; but throughout, even from the very beginning, he keeps his eye not on the restricted Vedic sense of sacrifice and works, but on their larger and universal application, - that widening of narrow and formal notions to admit the great general truths they unduly restrict which is always the method of the Gita.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  Mahayanist Buddhism which held compassion and helpfulness
  to be greater than Nirvana. As the virtues we practise must be

1.12 - Independence, #Raja-Yoga, #Swami Vivkenanda, #unset
  That is, there is an objective world independent of our minds. This is a refutation of Buddhistic Idealism. Since different people look at the same thing differently, it cannot be a mere imagination of any particular individual.
  (There is an additional aphorism here in some editions:
  --
  Knowledge itself is there; its covering is gone. One of the Buddhistic scriptures defines what is meant by the Buddha (which is the name of a state) as infinite knowledge, infinite as the sky. Jesus attained to that and became the Christ. All of you will attain to that state. Knowledge becoming infinite, the knowable becomes small. The whole universe, with all its objects of knowledge, becomes as nothing before the Purusha. The ordinary man thinks himself very small, because to him the knowable seems to be infinite.
  

1.12 - TIME AND ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the idealistic cosmology of Mahayana Buddhism memory plays the part of a rather maleficent demiurge. When the triple world is surveyed by the Bodhisattva, he perceives that its existence is due to memory that has been accumulated since the beginningless past, but wrongly interpreted. (Lankavatara Sutra), The word here translated as memory, means literally perfuming. The mind-body carried with it the ineradicable smell of all that has been thought and done, desired and felt, throughout its racial and personal past. The Chinese translate the Sanskrit term by two symbols, signifying habit-energy. The world is what (in our eyes) it is, because of all the consciously or unconsciously and physiologically remembered habits formed by our ancestors or by ourselves, either in our present life or in previous existences. These remembered bad habits cause us to believe that multiplicity is the sole reality and that the idea of I, me, mine represents the ultimate truth. Nirvana consists in seeing into the abode of reality as it is, and not reality quoad nos, as it seems to us. Obviously, this cannot be achieved so long as there is an us, to which reality can be relative. Hence the need, stressed by every exponent of the Perennial Philosophy, for mortification, for dying to self. And this must be a mortification not only of the appetites, the feelings and the will, but also of the reasoning powers, of consciousness itself and of that which makes our consciousness what it isour personal memory and our inherited habit-energies. To achieve complete deliverance, conversion from sin is not enough; there must also be a conversion of the mind, a paravritti, as the Mahayanists call it, or revulsion in the very depths of consciousness. As the result of this revulsion, the habit-energies of accumulated memory are destroyed and, along with them, the sense of being a separate ego. Reality is no longer perceived quoad nos (for the good reason that there is no longer a nos to perceive it), but as it is in itself. In Blakes words, If the doors of perception were cleansed, everything would be seen as it is, infinite. By those who are pure in heart and poor in spirit, Samsara and Nirvana, appearance and reality, time and eternity are experienced as one and the same.
  Time is what keeps the light from reaching us. There is no greater obstacle to God than time. And not only time but temporalities, not only temporal things but temporal affections; not only temporal affections but the very taint and smell of time.
  --
  Passing now from theory to historical fact, we find that the religions, whose theology has been least preoccupied with events in time and most concerned with eternity, have been consistently the least violent and the most humane in political practice. Unlike early Judaism, Christianity and Mohammedanism (all of them obsessed with time), Hinduism and Buddhism have never been persecuting faiths, have preached almost no holy wars and have refrained from that proselytizing religious imperialism, which has gone hand in hand with the political and economic oppression c the coloured peoples. For four hundred years, from the beginning of the sixteenth century to the beginning of the twentieth, most of the Christian nations of Europe have spent a good part of their time and energy in attacking, conquering and exploiting their non-Christian neighbours in other continents. In the course of these centuries many individual churchmen did their best to mitigate the consequences of such iniquities; but none of the major Christian churches officially condemned them. The first collective protest against the slave system, introduced by the English and the Spaniards into the New World, was made in 1688 by the Quaker Meeting of Germantown. This fact is highly significant. Of all Christian sects in the seventeenth century, the Quakers were the least obsessed with history, the least addicted to the idolatry of things in time. They believed that the inner light was in all human beings and that salvation came to those who lived in conformity with that light and was not dependent on the profession of belief in historical or pseudo-historical events, nor on the performance of certain rites, nor on the support of a particular ecclesiastical organization. Moreover their eternity-philosophy preserved them from the materialistic apocalypticism of that progress-worship which in recent times has justified every kind of iniquity from war and revolution to sweated labour, slavery and the exploitation of savages and childrenhas justified them on the ground that the supreme good is in future time and that any temporal means, however intrinsically horrible, may be used to achieve that good. Because Quaker theology was a form of eternity-philosophy, Quaker political theory rejected war and persecution as means to ideal ends, denounced slavery and proclaimed racial equality. Members of other denominations had done good work for the African victims of the white mans rapacity. One thinks, for example, of St. Peter Claver at Cartagena. But this heroically charitable slave of the slaves never raised his voice against the institution of slavery or the criminal trade by which it was sustained; nor, so far as the extant documents reveal, did he ever, like John Woolman, attempt to persuade the slave-owners to free their human chattels. The reason, presumably, was that Claver was a Jesuit, vowed to perfect obedience and constrained by his theology to regard a certain political and ecclesiastical organization as being the mystical body of Christ. The heads of this organization had not pronounced against slavery or the slave trade. Who was he, Pedro Claver, to express a thought not officially approved by his superiors?
  Another practical corollary of the great historical eternity-philosophies, such as Hinduism and Buddhism, is a morality inculcating kindness to animals. Judaism and orthodox Christianity taught that animals might be used as things, for the realization of mans temporal ends. Even St. Francis attitude towards the brute creation was not entirely unequivocal. True, he converted a wolf and preached sermons to birds; but when Brother Juniper hacked the feet off a living pig in order to satisfy a sick mans craving for fried trotters, the saint merely blamed his disciples intemperate zeal in damaging a valuable piece of private property. It was not until the nineteenth century, when orthodox Christianity had lost much of its power over European minds, that the idea that it might be a good thing to behave humanely towards animals began to make headway. This new morality was correlated with the new interest in Nature, which had been stimulated by the romantic poets and the men of science. Because it was not founded upon an eternity-philosophy, a doctrine of divinity dwelling in all living creatures, the modern movement in favour of kindness to animals was and is perfectly compatible with intolerance, persecution and systematic cruelty towards human beings. Young Nazis are taught to be gentle with dogs and cats, ruthless with Jews. That is because Nazism is a typical time-philosophy, which regards the ultimate good as existing, not in eternity, but in the future. Jews are, ex hypothesi, obstacles in the way of the realization of the supreme good; dogs and cats are not. The rest follows logically.
  Selfishness and partiality are very inhuman and base qualities even in the things of this world; but in the doctrines of religion they are of a baser nature. Now, this is the greatest evil that the division of the church has brought forth; it raises in every communion a selfish, partial orthodoxy, which consists in courageously defending all that it has, and condemning all that it has not. And thus every champion is trained up in defense of their own truth, their own learning and their own church, and he has the most merit, the most honour, who likes everything, defends everything, among themselves, and leaves nothing uncensored in those that are of a different communion. Now, how can truth and goodness and union and religion be more struck at than by such defenders of it? If you ask why the great Bishop of Meaux wrote so many learned books against all parts of the Reformation, it is because he was born in France and bred up in the bosom of Mother Church. Had he been born in England, had Oxford or Cambridge been his Alma Mater, he might have rivalled our great Bishop Stillingfleet, and would have wrote as many learned folios against the Church of Rome as he has done. And yet I will venture to say that if each Church could produce but one man apiece that had the piety of an apostle and the impartial love of the first Christians in the first Church at Jerusalem, that a Protestant and a Papist of this stamp would not want half a sheet of paper to hold their articles of union, nor be half an hour before they were of one religion. If, therefore, it should be said that churches are divided, estranged and made unfriendly to one another by a learning, a logic, a history, a criticism in the hands of partiality, it would be saying that which each particular church too much proves to be true. Ask why even the best amongst the Catholics are very shy of owning the validity of the orders of our Church; it is because they are afraid of removing any odium from the Reformation. Ask why no Protestants anywhere touch upon the benefit or necessity of celibacy in those who are separated from worldly business to preach the gospel; it is because that would be seeming to lessen the Roman error of not suffering marriage in her clergy. Ask why even the most worthy and pious among the clergy of the Established Church are afraid to assert the sufficiency of the Divine Light, the necessity of seeking only the guidance and inspiration of the Holy Spirit; it is because the Quakers, who have broke off from the church, have made this doctrine their corner-stone. If we loved truth as such, if we sought for it for its own sake, if we loved our neighbour as ourselves, if we desired nothing by our religion but to be acceptable to God, if we equally desired the salvation of all men, if we were afraid of error only because of its harmful nature to us and our fellow-creatures, then nothing of this spirit could have any place in us.

1.13 - SALVATION, DELIVERANCE, ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In the theologies of the various religions, salvation is also regarded as a deliverance out of folly, evil and misery into happiness, goodness and wisdom. But political and economic means are held to be subsidiary to the cultivation of personal holiness, to the acquiring of personal merit and to the maintenance of personal faith in some divine principle or person having power, in one way or another, to forgive and sanctify the individual soul. Moreover the end to be achieved is not regarded as existing in some Utopian future period, beginning, say, in the twenty-second century or perhaps even a little earlier, if our favourite politicians remain in power and make the right laws; the end exists in heaven. This last phrase has two very different meanings. For what is probably the majority of those who profess the great historical religions, it signifies and has always signified a happy posthumous condition of indefinite personal survival, conceived of as a reward for good behaviour and correct belief and a compensation for the miseries inseparable from life in a body. But for those who, within the various religious traditions, have accepted the Perennial Philosophy as a theory and have done their best to live it out in practice, heaven is something else. They aspire to be delivered out of separate selfhood in time and into eternity as realized in the unitive knowledge of the divine Ground. Since the Ground can and ought to be unitively known in the present life (whose ultimate end and purpose is nothing but this knowledge), heaven is not an exclusively posthumous condition. He only is completely saved who is delivered here and now. As to the means to salvation, these are simultaneously ethical, intellectual and spiritual and have been summed up with admirable clarity and economy in the Buddhas Eightfold Path. Complete deliverance is conditional on the following: first, Right Belief in the all too obvious truth that the cause of pain and evil is craving for separative, ego-centred existence, with its corollary that there can be no deliverance from evil, whether personal or collective, except by getting rid of such craving and the obsession of I, me, mine"; second, Right Will, the will to deliver oneself and others; third, Right Speech, directed by compassion and charity towards all sentient beings; fourth, Right Action, with the aim of creating and maintaining peace and good will; fifth, Right Means of Livelihood, or the choice only of such professions as are not harmful, in their exercise, to any human being or, if possible, any living creature; sixth, Right Effort towards Self-control; seventh, Right Attention or Recollectedness, to be practised in all the circumstances of life, so that we may never do evil by mere thoughtlessness, because we know not what we do"; and, eighth, Right Contemplation, the unitive knowledge of the Ground, to which recollectedness and the ethical self-naughting prescribed in the first six branches of the Path give access. Such then are the means which it is within the power of the human being to employ in order to achieve mans final end and be saved. Of the means which are employed by the divine Ground for helping human beings to reach their goal, the Buddha of the Pali scriptures (a teacher whose dislike of footless questions is no less intense than that of the severest experimental physicist of the twentieth century) declines to speak. All he is prepared to talk about is sorrow and the ending of sorrow the huge brute fact of pain and evil and the other, no less empirical fact that there is a method, by which the individual can free himself from evil and do something to diminish the sum of evil in the world around him. It is only in Mahayana Buddhism that the mysteries of grace are discussed with anything like the fulness of treatment accorded to the subject in the speculations of Hindu and especially Christian theology. The primitive, Hinayana teaching on deliverance is simply an elaboration of the Buddhas last recorded words: Decay is inherent in all component things. Work out your own salvation with diligence. As in the well-known passage quoted below, all the stress is upon personal effort.
  Therefore, Ananda, be ye lamps unto yourselves, be ye a refuge to yourselves. Betake yourselves to no external refuge. Hold fast to the Truth as a lamp; hold fast to the Truth as a refuge. Look not for a refuge in anyone beside yourselves. And those, Ananda, who either now or after I am dead shall be a lamp unto themselves, shall betake themselves to no external refuge, but holding fast to the Truth as their lamp, and holding fast to the Truth as their refuge, shall not look for refuge to anyone beside themselves it is they who shall reach the very topmost Height. But they must be anxious to learn.
  --
  This seems sufficiently self-evident. But most of us take pleasure in being lazy, cannot be bothered to be constantly recollected and yet passionately desire to be saved from the results of sloth and unawareness. Consequently there has been a widespread wish for and belief in Saviours who will step into our lives, above all at the hour of their termination, and, like Alexander, cut the Gordian knots which we have been too lazy to untie. But God is not mocked. The nature of things is such that the unitive knowledge of the Ground which is contingent upon the achievement of a total selflessness cannot possibly be realized, even with outside help, by those who are not yet selfless. The salvation obtained by belief in the saving power of Amida, say, or Jesus is not the total deliverance described in the Upanishads, the Buddhist scriptures and the writings of the Christian mystics. It is something different, not merely in degree, but in kind.
  Talk as much philosophy as you please, worship as many gods as you like, observe all ceremonies, sing devoted praises to any number of divine beingsliberation never comes, even at the end of a hundred aeons, without the realization of the Oneness of Self.

1.14 - IMMORTALITY AND SURVIVAL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  There is a general agreement, East and West, that life in a body provides uniquely good opportunities for achieving salvation or deliverance. Catholic and Mahayana Buddhist doctrine is alike in insisting that the soul in its disembodied state after death cannot acquire merit, but merely suffers in purgatory the consequences of its past acts. But whereas Catholic orthodoxy declares that there is no possibility of progress in the next world, and that the degree of the souls beatitude is determined solely by what it has done and thought in its earthly life, the eschatologists of the Orient affirm that there are certain posthumous conditions in which meritorious souls are capable of advancing from a heaven of happy personal survival to genuine immortality in union with the timeless, eternal Godhead. And, of course, there is also the possibility (indeed, for. most individuals, the necessity) of returning to some form of embodied life, in which the advance towards complete beatification, or deliverance through enlightenment, can be continued. Meanwhile, the fact that one has been born in a human body is one of the things for which, says Shankara, one should daily give thanks to God.
  The spiritual creature which we are has need of a body, without which it could nowise attain that knowledge which it obtains as the only approach to those things, by knowledge of which it is made blessed.
  --
  More precisely, good men spiritualize their mind-bodies; bad men incarnate and mentalize their spirits. The completely spiritualized mind-body is a Tathagata, who doesnt go anywhere when he dies, for the good reason that he is already, actually and consciously, where everyone has always potentially been without knowing. The person who has not, in this life, gone into Thusness, into the eternal principle of all states of being, goes at death into some particular state, either purgatorial or paradisal. In the Hindu scriptures and their commentaries several different kinds of posthumous salvation are distinguished. The thus-gone soul is completely delivered into complete union with the divine Ground; but it is also possible to achieve other kinds of mukti, or liberation, even while retaining a form of purified I-consciousness. The nature of any individuals deliverance after death depends upon three factors: the degree of holiness achieved by him while in the body, the particular aspect of the divine Reality to which he gave his primary allegiance, and the particular path he chose to follow. Similarly, in the Divine Comedy, Paradise has its various circles; but whereas in the oriental eschatologies the saved soul can go out of even sublimated individuality, out of survival even in some kind of celestial time, to a complete deliverance into the eternal, Dantes souls remain for ever where (after passing through the unmeritorious sufferings of purgatory) they find themselves as the result of their single incarnation in a body. Orthodox Christian doctrine does not admit the possibility, either in the posthumous state or in some other embodiment, of any further growth towards the ultimate perfection of a total union with the Godhead. But in the Hindu and Buddhist versions of the Perennial Philosophy the divine mercy is matched by the divine patience: both are infinite. For oriental theologians there is no eternal damnation; there are only purgatories and then an indefinite series of second chances to go forward towards not only mans, but the whole creations final endtotal reunion with the Ground of all being.
  Preoccupation with posthumous deliverance is not one of the means to such deliverance, and may easily, indeed, become an obstacle in the way of advance towards it. There is not the slightest reason to suppose that ardent spiritualists are more likely to be saved than those who have never attended a sance or familiarized themselves with the literature, speculative or evidential. My intention here is not to add to that literature, but rather to give the baldest summary of what has been written about the subject of survival within the various religious traditions.
  In oriental discussions of the subject, that which survives death is not the personality. Buddhism accepts the doctrine of reincarnation; but it is not a soul that passes on ( Buddhism denies the existence of a soul); it is the character. What we choose to make of our mental and physical constitution in the course of our life on earth affects the psychic medium within which individual minds lead a part at least of their amphibious existence, and this modification of the medium results, after the bodys death, in the initiation of a new existence either in a heaven, or a purgatory, or another body.
  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.

1.15 - Index, #Aion, #Carl Jung, #Psychology
  Hinduism, and Buddhism, 176
  Hipparchus, 81, 91
  --
  yoga, Buddhism and, 176
  Zarathustra, 246/1
  --
  Zen Buddhism, 169
  Zeus, 206/1
  --
  Foreword to Suzuki's "Introduction to Zen Buddhism" (1939)
  The Psychology of Eastern Meditation (1943)

1.16 - Religion, #Initiation Into Hermetics, #Franz Bardon, #Occultism
  The incipient magician will confess his faith to a universal religion. He will find out that every religion has good points as well as bad ones. He will therefore keep the best of it for himself and ignore the weak points, which does not necessarily mean that he must profess a religion, but he shall express awe to each for of worship, for each religion has its proper principle of God, whether the point in question be Christianity, Buddhism, Islam or any other kind of religion. Fundamentally he may be faithful to his own religion. But he will not be satisfied with the official doctrines of his Church, and will try to penetrate deeper into gods workshop. And such is the purpose of our initiation. According to the universal laws, the magician will form his own point of view about the universe which henceforth will be his true religion. He will state that, apart from the deficiencies, each defender of religion will endeavour to represent his religion as the best of all. Each religious truth is relative and the comprehension of it depends on the maturity of the person concerned. Therefore the adept does not interfere with anybody in this respect, nor will he try to sidetrack anyone from his truth, criticize him, to say nothing of condemning him. At the bottom of his heart he may feel sorry for fanatics or atheists without showing it outwardly. Let everybody hold on to what he believes and makes him happy and content. Should everybody stick to this maxim, there would be neither hatred nor religious dissensions on this earth. There would be no reason for disputes and all turns of mind could exist happily side by side.
  Quite a different thing is, if a seeker, dissatisfied by materialism and doctrines, and longing for spiritual support, will ask advice and information of an adept. In such a case the adept is obliged to supply the seeker with spiritual light and insight, according to his mental powers. Then the magician should spare neither time nor pains to communicate his spiritual treasures and lead the seeker to the light.

1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Buddhahood according to the doctrine of the Buddhists, it is the soul awakened from its present mundane individuality into an infinite superconsciousness. That need not carry with it either the inner consciousness or the characteristic action of the Avatar.
  On the other hand, this entering into the divine consciousness may be attended by a reflex action of the Divine entering or coming forward into the human parts of our being, pouring himself into the nature, the activity, the mentality, the corporeality even of the man; and that may well be at least a partial
  --
  In the Buddhist legend the name of the mother of Buddha makes the symbolism clear; in the Christian the symbol seems to have been attached by a familiar mythopoeic process to the actual human mother of Jesus of Nazareth.
  The Process of Avatarhood

1.16 - The Suprarational Ultimate of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Up to a certain point this recoil has its uses and may easily even, by tapasy, by the law of energy increasing through compression, develop for a time a new vigour in the life of the society, as happened in India in the early Buddhist centuries. But beyond a certain point it tends, not really to kill, for that is impossible, but to discourage along with the vital instincts the indispensable life-energy of which they are the play and renders them in the end inert, feeble, narrow, unelastic, incapable of energetic reaction to force and circumstance. That was the final result in India of the agelong pressure of Buddhism and its supplanter and successor, Illusionism. No society wholly or too persistently and pervadingly dominated by this denial of the life dynamism can flourish and put forth its possibilities of growth and perfection. For from dynamic it becomes static and from the static position it proceeds to stagnation and degeneration. Even the higher being of man, which finds its account in a vigorous life dynamism, both as a fund of force to be transmuted into its own loftier energies and as a potent channel of connection with the outer life, suffers in the end by this failure and contraction. The ancient Indian ideal recognised this truth and divided life into four essential and indispensable divisions, artha, kma, dharma, moka, vital interests, satisfaction of desires of all kinds, ethics and religion, and liberation or spirituality, and it insisted on the practice and development of all. Still it tended not only to put the last forward as the goal of all the rest, which it is, but to put it at the end of life and its habitat in another world of our being, rather than here in life as a supreme status and formative power on the physical plane. But this rules out the idea of the kingdom of God on earth, the perfectibility of society and of man in society, the evolution of a new and diviner race, and without one or other of these no universal ideal can be complete. It provides a temporary and occasional, but not an inherent justification for life; it holds out no illumining fulfilment either for its individual or its collective impulse.
  Let us then look at this vital instinct and life dynamism in its own being and not merely as an occasion for ethical or religious development and see whether it is really rebellious in its very nature to the Divine. We can see at once that what we have described is the first stage of the vital being, the infrarational, the instinctive; this is the crude character of its first native development and persists even when it is trained by the growing application to it of the enlightening reason. Evidently it is in this natural form a thing of the earth, gross, earthy, full even of hideous uglinesses and brute blunders and jarring discords; but so also is the infrarational stage in ethics, in aesthetics, in religion. It is true too that it presents a much more enormous difficulty than these others, more fundamentally and obstinately resists elevation, because it is the very province of the infrarational, a first formulation of consciousness out of the Inconscient, nearest to it in the scale of being. But still it has too, properly looked at, its rich elements of power, beauty, nobility, good, sacrifice, worship, divinity; here too are highreaching gods, masked but still resplendent. Until recently, and even now, reason, in the garb no longer of philosophy, but of science, has increasingly proposed to take up all this physical and vital life and perfect it by the sole power of rationalism, by a knowledge of the laws of Nature, of sociology and physiology and biology and health, by collectivism, by State education, by a new psychological education and a number of other kindred means. All this is well in its own way and in its limits, but it is not enough and can never come to a truly satisfying success. The ancient attempt of reason in the form of a high idealistic, rational, aesthetic, ethical and religious culture achieved only an imperfect discipline of the vital man and his instincts, sometimes only a polishing, a gloss, a clothing and mannerising of the original uncouth savage. The modern attempt of reason in the form of a broad and thorough rational, utilitarian and efficient instruction and organisation of man and his life is not succeeding any better for all its insistent but always illusory promise of more perfect results in the future. These endeavours cannot indeed be truly successful if our theory of life is right and if this great mass of vital energism contains in itself the imprisoned suprarational, if it has, as it then must have, the instinctive reaching out for something divine, absolute and infinite which is concealed in its blind strivings. Here too reason must be overpassed or surpass itself and become a passage to the Divine.

1.16 - WITH THE DEVOTEES AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "There is another method -that of meditation. In the Sahasrara, iva manifests Himself in a special manner. The aspirant should meditate on Him. The body is like a tray; the mind and Buddhi are like water. The Sun of Satchidananda is reflected in this water.
  Meditating on the reflected sun, one sees the Real Sun through the grace of God.

1.17 - Religion as the Law of Life, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  We need not follow the rationalistic or atheistic mind through all its aggressive indictment of religion. We need not for instance lay a too excessive stress on the superstitions, aberrations, violences, crimes even, which Churches and cults and creeds have favoured, admitted, sanctioned, supported or exploited for their own benefit, the mere hostile enumeration of which might lead one to echo the cry of the atheistic Roman poet, To such a mass of ills could religion persuade mankind. As well might one cite the crimes and errors which have been committed in the name of liberty or of order as a sufficient condemnation of the ideal of liberty or the ideal of social order. But we have to note the fact that such a thing was possible and to find its explanation. We cannot ignore for instance the bloodstained and fiery track which formal external Christianity has left furrowed across the mediaeval history of Europe almost from the days of Constantine, its first hour of secular triumph, down to very recent times, or the sanguinary comment which such an institution as the Inquisition affords on the claim of religion to be the directing light and regulating power in ethics and society, or religious wars and wide-spread State persecutions on its claim to guide the political life of mankind. But we must observe the root of this evil, which is not in true religion itself, but in its infrarational parts, not in spiritual faith and aspiration, but in our ignorant human confusion of religion with a particular creed, sect, cult, religious society or Church. So strong is the human tendency to this error that even the old tolerant Paganism slew Socrates in the name of religion and morality, feebly persecuted non-national faiths like the cult of Isis or the cult of Mithra and more vigorously what it conceived to be the subversive and anti-social religion of the early Christians; and even in still more fundamentally tolerant Hinduism with all its spiritual broadness and enlightenment it led at one time to the milder mutual hatred and occasional though brief-lived persecution of Buddhist, Jain, Shaiva, Vaishnava.
  The whole root of the historic insufficiency of religion as a guide and control of human society lies there. Churches and creeds have, for example, stood violently in the way of philosophy and science, burned a Giordano Bruno, imprisoned a Galileo, and so generally misconducted themselves in this matter that philosophy and science had in self-defence to turn upon Religion and rend her to pieces in order to get a free field for their legitimate development; and this because men in the passion and darkness of their vital nature had chosen to think that religion was bound up with certain fixed intellectual conceptions about God and the world which could not stand scrutiny, and therefore scrutiny had to be put down by fire and sword; scientific and philosophical truth had to be denied in order that religious error might survive. We see too that a narrow religious spirit often oppresses and impoverishes the joy and beauty of life, either from an intolerant asceticism or, as the Puritans attempted it, because they could not see that religious austerity is not the whole of religion, though it may be an important side of it, is not the sole ethico-religious approach to God, since love, charity, gentleness, tolerance, kindliness are also and even more divine, and they forgot or never knew that God is love and beauty as well as purity. In politics religion has often thrown itself on the side of power and resisted the coming of larger political ideals, because it was itself, in the form of a Church, supported by power and because it confused religion with the Church, or because it stood for a false theocracy, forgetting that true theocracy is the kingdom of God in man and not the kingdom of a Pope, a priesthood or a sacerdotal class. So too it has often supported a rigid and outworn social system, because it thought its own life bound up with social forms with which it happened to have been associated during a long portion of its own history and erroneously concluded that even a necessary change there would be a violation of religion and a danger to its existence. As if so mighty and inward a power as the religious spirit in man could be destroyed by anything so small as the change of a social form or so outward as a social readjustment! This error in its many shapes has been the great weakness of religion as practised in the past and the opportunity and justification for the revolt of the intelligence, the aesthetic sense, the social and political idealism, even the ethical spirit of the human being against what should have been its own highest tendency and law.

1.17 - SUFFERING, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Four Noble Truths of Buddhism
  The urge-to-separateness, or craving for independent and individualized existence, can manifest itself on all the levels of life, from the merely cellular and physiological, through the instinctive, to the fully conscious. It can be the craving of a whole organism for an intensification of its separateness from the environment and the divine Ground. Or it can be the urge of a part within an organism for an intensification of its own partial life as distinct from (and consequently at the expense of) the life of the organism as a whole. In the first case we speak of impulse, passion, desire, self-will, sin; in the second, we describe what is happening as illness, injury, functional or organic disorder. In both cases the craving for separateness results in suffering, not only for the craver, but also for the cravers sentient environmento ther organisms in the external world, or other organs within the same organism. In one way suffering is entirely private; in another, fatally contagious. No living creature is able to experience the suffering of another creature. But the craving for separateness which, sooner or later, directly or indirectly, results in some form of private and unshareable suffering for the craver, also results, sooner or later, directly or indirectly, in suffering (equally private and unshareable) for others. Suffering and moral evil have the same sourcea craving for the intensification of the separateness which is the primary datum of all creatureliness.

1.17 - The Divine Birth and Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   permanent, vital, universal effect of Buddhism and Christianity has been the force of their ethical, social and practical ideals and their influence even on the men and the ages which have rejected their religious and spiritual beliefs, forms and disciplines; later
  Hinduism which rejected Buddha, his sangha and his dharma, bears the ineffaceable imprint of the social and ethical influence of Buddhism and its effect on the ideas and the life of the race, while in modern Europe, Christian only in name, humanitarianism is the translation into the ethical and social sphere and the aspiration to liberty, equality and fraternity the translation into the social and political sphere of the spiritual truths of
  Christianity, the latter especially being effected by men who aggressively rejected the Christian religion and spiritual discipline and by an age which in its intellectual effort of emancipation tried to get rid of Christianity as a creed. On the other hand the life of Rama and Krishna belongs to the prehistoric past which has come down only in poetry and legend and may even be regarded as myths; but it is quite immaterial whether we regard them as myths or historical facts, because their permanent truth and value lie in their persistence as a spiritual form, presence, influence in the inner consciousness of the race and the life of the human soul. Avatarhood is a fact of divine life and consciousness which may realise itself in an outward action, but must persist, when that action is over and has done its work, in a spiritual influence; or may realise itself in a spiritual influence and teaching, but must then have its permanent effect, even when the new religion or discipline is exhausted, in the thought, temperament and outward life of mankind.
  --
  It is these things that condition and determine the work of the Avatar. In the Buddhistic formula the disciple takes refuge from all that opposes his liberation in three powers, the dharma, the sangha, the Buddha. So in Christianity we have the law of Christian living, the Church and the Christ.
  These three are always the necessary elements of the work of the Avatar. He gives a dharma, a law of self-discipline by which to grow out of the lower into the higher life and which necessarily includes a rule of action and of relations with our fellowmen and other beings, endeavour in the eightfold path or the law of faith, love and purity or any other such revelation of the nature of the divine in life. Then because every tendency in man has its collective as well as its individual aspect, because those who follow one way are naturally drawn together into spiritual companionship and unity, he establishes the sangha, the fellowship and union of those whom his personality and his teaching unite. In Vaishnavism there is the same trio, bhagavata, bhakta, bhagavan, - the bhagavata, which is the law of the Vaishnava dispensation of adoration and love, the bhakta representing the fellowship of those in whom that law is manifest, bhagavan, the divine Lover and

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  A disciple had to discover everything for himself, within himself, in the midst of a very active life. He was left to himself. How could mental rules possibly be drawn up for a work embracing all the levels of evolution mental, vital, and psychic, all the human types and all the traditions and cultures (some disciples had been raised as Christians, others as Taoists, Moslems, Buddhists, atheists, etc.)? Each one had to find his own truth, which is never the same as the next man's truth. Some people in the Ashram believed in the virtues of asceticism in spite of all Sri Aurobindo had said about it and they lived as ascetics; others favored judo or football; others liked books and studies, while still others did not; some were involved in business,
  or manufactured stainless steel, perfumes, and even tons of sugar in a modern sugar mill. There was something to satisfy every taste. Those who liked painting painted; those who liked music had every possible instrument, Indian and Western, at their disposal; those who liked teaching became teachers at the International Centre of Education,

1.18 - FAITH, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The core and spiritual heart of all the higher religions is the Perennial Philosophy; and the Perennial Philosophy can be assented to and acted upon without resort to the kind of faith, about which Luther was writing in the foregoing passages. There must, of course, be faith as trust for confidence in ones fellows is the beginning of charity towards men, and confidence not only in the material, but also the moral and spiritual reliability of the universe, is the beginning of charity or love-knowledge in relation to God. There must also be faith in authority the authority of those whose selflessness has qualified them to know the spiritual Ground of all being by direct acquaintance as well as by report. And finally there must be faith in such propositions about Reality as are enunciated by philosophers in the light of genuine revelationpropositions which the believer knows that he can, if he is prepared to fulfil the necessary conditions, verify for himself. But, so long as the Perennial Philosophy is accepted in its essential simplicity, there is no need of willed assent to propositions known in advance to be unverifiable. Here it is necessary to add that such unverifiable propositions may become verifiable to the extent that intense faith affects the psychic substratum and so creates an existence, whose derived objectivity can actually be discovered out there. Let us, however, remember that an existence which derives its objectivity from the mental activity of those who intensely believe in it cannot possibly be the spiritual Ground of the world, and that a mind busily engaged in the voluntary and intellectual activity, which is religious faith cannot possibly be in the state of selflessness and alert passivity which is the necessary condition of the unitive knowledge of the Ground. That is why the Buddhists affirm that loving faith leads to heaven; but obedience to the Dharma leads to Nirvana. Faith in the existence and power of any supernatural entity which is less than ultimate spiritual Reality, and in any form of worship that falls short of self-naughting, will certainly, if the object of faith is intrinsically good, result in improvement of character, and probably in posthumous survival of the improved personality under heavenly conditions. But this personal survival within what is still the temporal order is not the eternal life of timeless union with the Spirit. This eternal life stands in the knowledge of the Godhead, not in faith in anything less than the Godhead.
  The immortality attained through the acquisition of any objective condition (e.g., the conditionmerited through good works, which have been inspired by love of, and faith in, something less than the supreme Godheadof being united in act to what is worshipped) is liable to end; for it is distinctly stated in the Scriptures that karma is never the cause of emancipation.

1.18 - The Divine Worker, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Nature is at work, keeps unimpaired her hold. On the contrary in the full flood of action the soul is free from its works, is not the doer, not bound by what is done, and he who lives in the freedom of the soul, not in the bondage of the modes of Nature, alone has release from works. This is what the Gita clearly means when it says that he who in action can see inaction and can see action still continuing in cessation from works, is the man of true reason and discernment among men. This saying hinges upon the Sankhya distinction between Purusha and Prakriti, between the free inactive soul, eternally calm, pure and unmoved in the midst of works, and ever active Nature operative as much in inertia and cessation as in the overt turmoil of her visible hurry of labour. This is the knowledge which the highest effort of the discriminating reason, the Buddhi, gives to us, and therefore whoever possesses it is the truly rational and discerning man, sa
  The Divine Worker
  --
   Buddhiman manus.yes.u, - not the perplexed thinker who judges life and works by the external, uncertain and impermanent distinctions of the lower reason. Therefore the liberated man is not afraid of action, he is a large and universal doer of all works, kr.tsna-karma-kr.t; not as others do them in subjection to Nature, but poised in the silent calm of the soul, tranquilly in Yoga with the Divine. The Divine is the lord of his works, he is only their channel through the instrumentality of his nature conscious of and subject to her Lord. By the flaming intensity and purity of this knowledge all his works are burned up as in a fire and his mind remains without any stain or disfiguring mark from them, calm, silent, unperturbed, white and clean and pure. To do all in this liberating knowledge, without the personal egoism of the doer, is the first sign of the divine worker.
  The second sign is freedom from desire; for where there is not the personal egoism of the doer, desire becomes impossible; it is starved out, sinks for want of a support, dies of inanition.

1.19 - Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  'mr.tam asnute. The tamasic unwillingness to accept the pain and effort of life is indeed by itself a weakening and degrading thing, and in this lies the danger of preaching to all alike the gospel of asceticism and world-disgust, that it puts the stamp of a tamasic weakness and shrinking on unfit souls, confuses their understanding, Buddhibhedam janayet, diminishes the sustained aspiration, the confidence in living, the power of effort which the soul of man needs for its salutary, its necessary rajasic struggle to master its environment, without really opening to it - for it is yet incapable of that - a higher goal, a greater endeavour, a mightier victory. But in souls that are fit this tamasic recoil may serve a useful spiritual purpose by slaying their rajasic attraction, their eager preoccupation with the lower life which prevents the sattwic awakening to a higher possibility. Seeking then for a refuge in the void they have created, they are able to hear the divine call, "O soul that findest thyself in this transient and unhappy world, turn and put thy delight in Me," anityam asukham lokam imam prapya bhajasva mam.
  Still, in this movement, the equality consists only in an equal recoil from all that constitutes the world; and it arrives at indifference and aloofness, but does not include that power to
  --
  Where then is the difference between this and the larger equality taught by the Gita? It lies in the difference between the intellectual and philosophic discernment and the spiritual, the Vedantic knowledge of unity on which the Gita founds its teaching. The philosopher maintains his equality by the power of the Buddhi, the discerning mind; but even that by itself is a doubtful foundation. For, though master of himself on the whole by a constant attention or an acquired habit of mind, in reality he is not free from his lower nature, and it does actually assert itself in many ways and may at any moment take a violent revenge for its rejection and suppression. For, always, the play of the lower nature is a triple play, and the rajasic and tamasic qualities are ever lying in wait for the sattwic man. "Even the mind of the
  Equality

1.19 - GOD IS NOT MOCKED, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  IF THERE is freedom (and even Determinists consistently act as if they were certain of it) and if (as everyone who has qualified himself to talk about the subject has always been convinced) there is a spiritual Reality, which it is the final end and purpose of consciousness to know; then all life is in the nature of an intelligence test, and the higher the level of awareness and the greater the potentialities of the creature, the more searchingly difficult will be the questions asked. For, in Bagehots words, we could not be what we ought to be, if we lived in the sort of universe we should expect. A latent Providence, a confused life, an odd material world, an existence broken short in the midst and on a sudden, are not real difficulties, but real helps; for they, or something like them, are essential conditions of a moral life in a subordinate being. Because we are free, it is possible for us to answer lifes questions either well or badly. If we answer them badly, we shall bring down upon ourselves self-stultification. Most often this self-stultification will take subtle and not immediately detectable forms, as when our failure to answer properly makes it impossible for us to realize the higher potentialities of our being. Sometimes, on the contrary, the self-stultification is manifest on the physical level, and may involve not only individuals as individuals, but entire societies, which go down in catastrophe or sink more slowly into decay. The giving of correct answers is rewarded primarily by spiritual growth and progressive realization of latent potentialities, and secondarily (when circumstances make it possible) by the adding of all the rest to the realized kingdom of God. Karma exists; but its equivalence of act and award is not always obvious and material, as the earlier Buddhist and Hebrew writers ingenuously imagined that it should be. The bad man in prosperity may, all unknown to himself, be darkened and corroded with inward rust, while the good man under afflictions may be in the rewarding process of spiritual growth. No, God is not mocked; but also, let us always remember, He is not understood.
  Per nella giustizia sempiterna
  --
  Horizontally and vertically, in physical and temperamental kind as well as in degree of inborn ability and native goodness, human beings differ profoundly one from another. Why? To what end and for what past causes? Master, who did sin, this man or his parents, that he was born blind? Jesus answered, Neither hath this man sinned nor his parents, but that the works of God should be made manifest in him. The man of science, on the contrary, would say that the responsibility rested with the parents who had caused the blindness of their child either by having the wrong kind of genes, or by contracting some avoidable disease. Hindu or Buddhist believers in reincarnation according to the laws of karma (the destiny which, by their actions, individuals and groups of individuals impose upon themselves, one another and their descendants) would give another answer and say that, owing to what he had done in previous existences, the blind man had predestined himself to choose the sort of parents from whom he would have to inherit blindness.
  These three answers are not mutually incompatible. The parents are responsible for making the child what, by heredity and upbringing, he turns out to be. The soul or character incarnated in the child is of such a nature, owing to past behaviour, that it is forced to select those particular parents. And collaborating with the material and efficient causes is the final cause, the teleological pull from in front. This teleological pull is a pull from the divine Ground of things acting upon that part of the timeless now, which a finite mind must regard as the future. Men sin and their parents sin; but the works of God have to be manifested in every sentient being (either by exceptional ways, as in this case of supernormal healing, or in the ordinary course of events)have to be manifested again and again, with the infinite patience of eternity, until at last the creature makes itself fit for the perfect and consummate manifestation of unitive knowledge, of the state of not I, but God in me.

1.200-1.224 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: Those cannot influence it. It is the sense of doership - kartrutva Buddhi - that forms the impediment.
  22nd June, 1936

1.2.01 - The Call and the Capacity, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  If the question be of Indian Yoga itself in its own characteristic forms, here too the supposed inability is contradicted by experience. In early times Greeks and Scythians from the West as well as Chinese and Japanese and Cambodians from the East followed without difficulty Buddhist or Hindu disciplines; at the present day an increasing number of occidentals have taken to
  Vedantic or Vaishnava or other Indian spiritual practices and this objection of incapacity or unsuitableness has never been made either from the side of the disciples or from the side of the Masters. I do not see, either, why there should be any such unbridgeable gulf; for there is no essential difference between spiritual life in the East and spiritual life in the West, - what difference there is has always been of names, forms and symbols or else of the emphasis laid on one special aim or another or on one side or another of psychological experience. Even here differences are often alleged which do not exist or else are not so great as they appear. I have seen it alleged by a Christian writer

1.20 - Equality and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Karma. When we are freed by knowledge, the Lord, no longer hidden in our hearts, but manifest as our supreme self, takes up our works and uses us as faultless instruments, nimitta-matram, for the helping of the world. Such is the intimate union between knowledge and equality; knowledge here in the Buddhi reflected as equality in the temperament; above, on a higher plane of consciousness, knowledge as the light of the Being, equality as the stuff of the Nature.
  Always in this sense of a supreme self-knowledge is this word jnana used in Indian philosophy and Yoga; it is the light by which we grow into our true being, not the knowledge by which we increase our information and our intellectual riches; it is not scientific or psychological or philosophic or ethical or aesthetic or worldly and practical knowledge. These too no doubt help us to grow, but only in the becoming, not in the being; they enter into the definition of Yogic knowledge only when we use them as aids to know the Supreme, the Self, the

1.20 - RULES FOR HOUSEHOLDERS AND MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "There are two signs of knowledge. First, an unshakable Buddhi. No matter how many sorrows, afflictions, dangers, and obstacles one may be faced with, one's mind does not undergo any change. It is like the blacksmith's anvil, which receives constant blows from the hammer and still remains unshaken. And second, manliness-very strong grit. If lust and anger injure a man, he must renounce them once for all. If a tortoise once tucks in its limbs, it won't put them out again though you may cut it into four pieces.
  Two kinds of renunciation

1.20 - TANTUM RELIGIO POTUIT SUADERE MALORUM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  While the Right Law still prevailed, innumerable were the converts who fathomed the depths of the Dharma by merely listening to half a stanza or even to a single phrase of the Buddhas teaching. But as we come to the age of similitude and to these latter days of Buddhism, we are indeed far away from the Sage. People find themselves drowning in a sea of letters; they do not know how to get at the one substance which alone is truth. This was what caused the appearance of the Fathers (of Zen Buddhism) who, pointing directly at the human mind, told us to see here the ultimate ground of all things and thereby to attain Buddhahood. This is known as a special transmission outside the scriptural teaching. If one is endowed with superior talents or a special sharpness of mind, a gesture or a word will suffice to give one an immediate knowledge of the truth. Hence, since they were advocates of special transmission, Ummon treated the (historical) Buddha with the utmost irreverence and Yakusan forbade his followers even to read the sutras.
  Zen is the name given to this branch of Buddhism, which keeps itself away from the Buddha. It is also called the mystical branch, because it does not adhere to the literal meaning of the sutras. It is for this reason that those who blindly follow the steps of Buddha are sure to deride Zen, while those who have no liking for the letter are naturally inclined towards the mystical approach. The followers of the two schools know how to shake the head at each other, but fail to realize that they are after all complementary. Is not Zen one of the six virtues of perfection? If so, how can it conflict with the teachings of the Buddha? In my view, Zen is the outcome of the Buddhas teaching, and the mystical issues from the letters. There is no reason why a man should shun Zen because of the Buddhas teaching; nor need we disregard the letters on account of the mystical teachings of Zen. Students of scriptural Buddhism run the risk of becoming sticklers for the scriptures, the real meaning of which they fail to understand. By such men ultimate reality is never grasped, and for them Zen would mean salvation. Whereas those who study Zen are too apt to run into the habit of making empty talks and practising sophistry. They fail to understand the significance of letters. To save them, the study of Buddhist scriptures is recommended. It is only when these one-sided views are mutually corrected that there is a perfect appreciation of the Buddhas teaching.
  Chiang Chih-chi
  It would be hard to find a better summing up of the conclusions, to which any spiritually and psychologically realistic mind must sooner or later come, than the foregoing paragraphs written in the eleventh century by one of the masters of Zen Buddhism.
  The extract that follows is a moving protest against the crimes and follies perpetrated in the name of religion by those sixteenth-century Reformers who had turned to God without turning away from themselves and who were therefore far more keenly interested in the temporal aspects of historic Christianity the ecclesiastical organization, the logic-chopping, the letter of Scripturethan in the Spirit who must be worshipped in spirit, the eternal Reality in the selfless knowledge of whom stands mans eternal life. Its author was Sebastian Castellio, who was at one time Calvins favourite disciple, but who parted company with his master when the latter burned Servetus for heresy against his own heresy. Fortunately Castellio was living in Basel when he made his plea for charity and common decency; penned in Geneva, it would have earned him torture and death.

1.22 - ADVICE TO AN ACTOR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER (to the devotees): "I have heard a great deal about Buddha. He is one of the ten Incarnations of God.2 Brahman is immovable, immutable, inactive, and of the nature of Consciousness. When a man merges his Buddhi, his intelligence, in Bodha, Consciousness, then he attains the Knowledge of Brahman; he becomes buddha, enlightened.
  "Nangta used to say that the mind merges in the Buddhi, and the Buddhi in Bodha, Consciousness.
  "The aspirant does not attain the Knowledge of Brahman as long as he is conscious of his ego. The ego comes under one's control after one has obtained the Knowledge of Brahman and seen God. Otherwise the ego cannot be controlled. It is difficult to catch one's own shadow. But when the sun is overhead, the shadow is within a few inches of the body."

1.22 - EMOTIONALISM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The phrase, religion of experience, has two distinct and mutually incompatible meanings. There is the experience of which the Perennial Philosophy treats the direct apprehension of the divine Ground in an act of intuition possible, in its fulness, only to the selflessly pure in heart. And there is the experience induced by revivalist sermons, impressive ceremonials, or the deliberate efforts of ones own imagination. This experience is a state of emotional excitementan excitement which may be mild and enduring or brief and epileptically violent, which is sometimes exultant in tone and sometimes despairing, which expresses itself here in song and dance, there in uncontrollable weeping. But emotional excitement, whatever its cause and whatever its nature, is always excitement of that individualized self, which must be thed to by anyone who aspires to live to divine Reality. Experience as emotion about God (the highest form of this kind of excitement) is incompatible with experience as imme thate awareness of God by a pure heart which has mortified even its most exalted emotions. That is why Fnelon, in the foregoing extract, insists upon the need for calm and simplicity, why St. Franois de Sales is never tired of preaching the serenity which he himself so consistently practised, why all the Buddhist scriptures harp on tranquillity of mind as a necessary condition of deliverance. The peace that passes all understanding is one of the fruits of the spirit. But there is also the peace that does not pass understanding, the humbler peace of emotional self-control and self-denial; this is not a fruit of the spirit, but rather one of its indispensable roots.
  The imperfect destroy true devotion, because they seek sensible sweetness in prayer.

1.22 - The Necessity of the Spiritual Transformation, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  Nietzsches idea that to develop the superman out of our present very unsatisfactory manhood is our real business, is in itself an absolutely sound teaching. His formulation of our aim, to become ourselves, to exceed ourselves, implying, as it does, that man has not yet found all his true self, his true nature by which he can successfully and spontaneously live, could not be bettered. But then the question of questions is there, what is our self, and what is our real nature? What is that which is growing in us, but into which we have not yet grown? It is something divine, is the answer, a divinity Olympian, Apollonian, Dionysiac, which the reasoning and consciously willing animal, man, is labouring more or less obscurely to become. Certainly, it is all that; but in what shall we find the seed of that divinity and what is the poise in which the superman, once self-found, can abide and be secure from lapse into this lower and imperfect manhood? Is it the intellect and will, the double-aspected Buddhi of the Indian psychological system? But this is at present a thing so perplexed, so divided against itself, so uncertain of everything it gains, up to a certain point indeed magically creative and efficient but, when all has been said and done, in the end so splendidly futile, so at war with and yet so dependent upon and subservient to our lower nature, that even if in it there lies concealed some seed of the entire divinity, it can hardly itself be the seed and at any rate gives us no such secure and divine poise as we are seeking. Therefore we say, not the intellect and will, but that supreme thing in us yet higher than the Reason, the spirit, here concealed behind the coatings of our lower nature, is the secret seed of the divinity and will be, when discovered and delivered, luminous above the mind, the wide ground upon which a divine life of the human being can be with security founded.
  When we speak of the superman, we speak evidently of something abnormal or supernormal to our present nature, so much so that the very idea of it becomes easily alarming and repugnant to our normal humanity. The normal human does not desire to be called out from its constant mechanical round to scale what may seem to it impossible heights and it loves still less the prospect of being exceeded, left behind and dominated,although the object of a true supermanhood is not exceeding and domination for its own sake but precisely the opening of our normal humanity to something now beyond itself that is yet its own destined perfection. But mark that this thing which we have called normal humanity, is itself something abnormal in Nature, something the like and parity of which we look around in vain to discover; it is a rapid freak, a sudden miracle. Abnormality in Nature is no objection, no necessary sign of imperfection, but may well be an effort at a much greater perfection. But this perfection is not found until the abnormal can find its own secure normality, the right organisation of its life in its own kind and power and on its own level. Man is an abnormal who has not found his own normality,he may imagine he has, he may appear to be normal in his own kind, but that normality is only a sort of provisional order; therefore, though man is infinitely greater than the plant or the animal, he is not perfect in his own nature like the plant and the animal. This imperfection is not a thing to be at all deplored, but rather a privilege and a promise, for it opens out to us an immense vista of self-development and self-exceeding. Man at his highest is a half-god who has risen up out of the animal Nature and is splendidly abnormal in it, but the thing which he has started out to be, the whole god, is something so much greater than what he is that it seems to him as abnormal to himself as he is to the animal. This means a great and arduous labour of growth before him, but also a splendid crown of his race and his victory. A kingdom is offered to him beside which his present triumphs in the realms of mind or over external Nature will appear only as a rough hint and a poor beginning.

1.23 - Improvising a Temple, #Magick Without Tears, #Aleister Crowley, #Philosophy
  We even, at the worst, reach the state for which Buddhism, in the East presents most ably the case: as in the West, does James Thomson (B.V.) in The City of Dreadful Night; we come to wish for or, more truly to think that we wish for "blest Nirvana's sinless stainless Peace" (or some such twaddle thank God I can't recall Arnold's mawkish and unmanly phrase!) and B.V.'s "Dateless oblivion and divine repose."
  I insist on the "think that you wish," because, if the real You did really wish the real That, you could never have come to exist at all! ("But I don't exist." "I know let's get on!")
  Note, please, how sophistically unconvincing are the Buddhist theories of how we ever got into this mess. First cause: Ignorance. Way out, then, knowledge. O.K., that implies a knower, a thing known and so on and so forth, thought all the Three Waste Paper Baskets of the Law; analysed, it turns out to be nonsense all dolled up to look like thinking. And there is no genuine explanation of the origin of the Will to be.
  How different, how simple, how self-evident, is the doctrine of The Book of the Law!
  --
  At that time I was a hard-shell Buddhist, sent out a New Year's Card "wishing you a speedy termination of existence!" And this as a young man, with the world at my feet. It only goes to show . . . . .)
  Vv. 19, 20. "Is a God to live in a dog? No! but the highest are of us. . . . Beauty and strength, leaping laughter and delicious languor, force and fire, are of us."
  --
  All the above, now: Buddhism refuted. Yet it is a possibility and therefore one facet of Truth. "Rest" is an idea: so immobility is one of the moving states. A certain state of mind is (almost by definition) "eternal," yet it most assuredly begins and ends.
  And so on for ever I fear it would be nugatory, pleonastic (and oh! several other lovely long adjectives!) to try to guard you from these hydra-headed and protean booby-traps; you must tackle them yourself as they arise, and deal with them as best you can: always remembering that often enough you cannot tell which is you and which is the Monkey Puzzle, or who has won. ("Everybody's won; so everybody must have a prize" applies beautifully). And none of it all matters a row of haricots verts sauts; for the conclusion must always be Doubt (see that beastly The Book of Lies again there's a gorgeous chapter about it[40]) and the practical moral is this: these contradictions don't occur (or don't matter) in Neschamah.

1.23 - THE MIRACULOUS, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The Sufis regard miracles as veils intervening between the soul and God. The masters of Hindu spirituality urge their disciples to pay no attention to the siddhis, or psychic powers, which may come to them unsought, as a by-product of one-pointed contemplation. The cultivation of these powers, they warn, distracts the soul from Reality and sets up insurmountable obstacles in the way of enlightenment and deliverance. A similar attitude is taken by the best Buddhist teachers, and in one of the Pali scriptures there is an ancedote recording the Buddhas own characteristically dry comment on a prodigious feat of levitation performed by one of his disciples. This, he said, will not conduce to the conversion of the unconverted, nor to the advantage of the converted. Then he went back to talking about deliverance.
  Because they know nothing of spirituality and regard the material world and their hypotheses about it as supremely significant, rationalists are anxious to convince themselves and others that miracles do not and cannot happen. Because they have had experience of the spiritual life and its by-products, the exponents of the Perennial Philosophy are convinced that miracles do happen, but regard them as things of little importance, and that mainly negative and anti-spiritual.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Times. It related to recapitulation of past incarnations. In it Paul Brunton has mentioned the Buddhist methods of gaining that faculty. Sri Bhagavan said, "There is a class of people who want to know all about their future or their past. They ignore the present. The load from the past forms the present misery. The attempt to recall the past is mere waste of time."
  224
  --
  (akasa) it gives rise to jnana (knowledge) whose seat is the brain. vayu (air) gives rise to manas (mind) tejas (light) gives rise to Buddhi (intellect)
   jala (water) gives rise to chitta (memory etc.) prthvi (earth) gives rise to ahankara (ego).

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  Times. It related to recapitulation of past incarnations. In it Paul Brunton has mentioned the Buddhist methods of gaining that faculty. Sri Bhagavan said, There is a class of people who want to know all about their future or their past. They ignore the present. The load from the past forms the present misery. The attempt to recall the past is mere waste of time.
  Talk 261.
  --
  (akasa) it gives rise to jnana (knowledge) whose seat is the brain. vayu (air) gives rise to manas (mind) tejas (light) gives rise to Buddhi (intellect)
   jala (water) gives rise to chitta (memory etc.) prthvi (earth) gives rise to ahankara (ego).
  --
  Quest of the Self, meaning, I am-the-body idea must vanish. (Atma vichara = disappearance of dehatma Buddhi).
  23rd January, 1937
  --
  It is only so long as dehatma Buddhi (I-am-the-body idea) lasts.
  After transcending dehatma Buddhi one becomes a Jnani. In the absence of that idea ( Buddhi) there cannot be either kartritva or karta. So a Jnani has no karma. That is his experience. Otherwise he is not a Jnani. However an ajnani identifies the Jnani with his body, which the Jnani does not do. So the ajnani finds the Jnani acting, because his body is active, and therefore he asks if the Jnani is not affected by prarabdha.
  The scriptures say that jnana is the fire which burns away all karma
  --
  D.: Is there no dehatma Buddhi (I-am-the-body idea) for the Jnani?
  If, for instance, Sri Bhagavan be bitten by an insect, is there no sensation?
  M.: There is the sensation and there is also the dehatma Buddhi. The latter is common to both Jnani and ajnani with this difference, that the ajnani thinks dehaiva Atma (only the body is myself), whereas the Jnani knows all is of the Self (Atmamayam sarvam), or (sarvam khalvidam Brahma) all this is Brahma. If there be pain let it be. It is also part of the Self. The Self is poorna (perfect).
  Now with regard to the actions of the Jnani, they are only so-called because they are ineffective. Generally the actions get embedded as samskaras in the individual. That can be only so long as the mind is fertile, as in the case of the ajnani. With a Jnani the mind is surmised; he has already transcended the mind. Because of his apparent activity the mind has to be inferred in his case, and that mind is not fertile like that of an ajnani. Hence it is said that a jnanis mind is Brahman. Brahman is certainly no other than the jnanis mind. The vasanas cannot bear fruit in that soil. His mind is barren, free from vasanas, etc.
  --
  M.: Samadhi means passing beyond dehatma Buddhi (I-am-the-body idea) and non-identification of the body with the Self is a foregone conclusion.
  There are said to be persons who have been immersed in nirvikalpa samadhi for a thousand years or more.
  --
  Knowledge - Jnana; (2) Mind - Manas; (3) Intellect - Buddhi; (4)
  Memory - Chitta; and (5) The ego - Ahankara; some say only the latter four; others say only two, namely (1) Manas, mind and (2)

1.24 - RITUAL, SYMBOL, SACRAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  That very large numbers of men and women have an ineradicable desire for rites and ceremonies is clearly demonstrated by the history of religion. Almost all the Hebrew prophets were opposed to ritualism. Rend your hearts and not your garments. I desire mercy and not sacrifice. I hate, I despise your feasts; I take no delight in your solemn assemblies. And yet, in spite of the fact that what the prophets wrote was regarded as divinely inspired, the Temple at Jerusalem continued to be, for hundreds of years after their time, the centre of a religion of rites, ceremonials and blood sacrifice. (It may be remarked in passing that the shedding of blood, ones own or that of animals or other human beings, seems to be a peculiarly efficacious way of constraining the occult or psychic world to answer petitions and confer supernormal powers. If this is a fact, as from the anthropological and antiquarian evidence it appears to be, it would supply yet another cogent reason for avoiding animal sacrifices, savage bodily austerities and even, since thought is a form of action, that imaginative gloating over spilled blood, which is so common in certain Christian circles.) What the Jews did in spite of their prophets, Christians have done in spite of Christ. The Christ of the Gospels is a preacher and not a dispenser of sacraments or performer of rites; he speaks against vain repetitions; he insists on the supreme importance of private worship; he has no use for sacrifices and not much use for the Temple. But this did not prevent historic Christianity from going its own, all too human, way. A precisely similar development took place in Buddhism. For the Buddha of the Pali scriptures, ritual was one of the fetters holding back the soul from enlightenment and liberation. Nevertheless, the religion he founded has made full use of ceremonies, vain repetitions and sacramental rites.
  There would seem to be two main reasons for the observed developments of the historical religions. First, most people do not want spirituality or deliverance, but rather a religion that gives them emotional satisfactions, answers to prayer, supernormal powers and partial salvation in some sort of posthumous heaven. Second, some of those few who do desire spirituality and deliverance find that, for them, the most effective means to those ends are ceremonies, vain repetitions and sacramental rites. It is by participating in these acts and uttering these formulas that they are most powerfully reminded of the eternal Ground of all being; it is by immersing themselves in the symbols that they can most easily come through to that which is symbolized. Every thing, event or thought is a point of intersection between creature and Creator, between a more or less distant manifestation of God and a ray, so to speak, of the unmanifest Godhead; every thing, event or thought can therefore be made the doorway through which a soul may pass out of time into eternity. That is why ritualistic and sacramental religion can lead to deliverance. But at the same time every human being loves power and self-enhancement, and every hallowed ceremony, form of words or sacramental rite is a channel through which power can flow out of the fascinating psychic universe into the universe of embodied selves. That is why ritualistic and sacramental religion can also lead away from deliverance.

1.25 - SPIRITUAL EXERCISES, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In India the repetition of the divine name or the mantram (a short devotional or doctrinal affirmation) is called japam and is a favourite spiritual exercise among all the sects of Hinduism and Buddhism. The shortest mantram is OMa spoken sym bol that concentrates within itself the whole Vedanta philosophy. To this and other mantrams Hindus attribute a kind of magical power. The repetition of them is a sacramental act, conferring grace ex opere operato. A similar efficacity was and indeed still is attri buted to sacred words and formulas by Buddhists, Moslems, Jews and Christians. And, of course, just as traditional religious rites seem to possess the power to evoke the real presence of existents projected into psychic objectivity by the faith and devotion of generations of worshippers, so too long-hallowed words and phrases may become channels for conveying powers other and greater than those belonging to the individual who happens at the moment to be pronouncing them. And meanwhile the constant repetition of this word GOD or this word LOVE may, in favourable circumstances, have a profound effect upon the subconscious mind, inducing that selfless one-pointedness of will and thought and feeling, without which the unitive knowledge of God is impossible. Furthermore, it may happen that, if the word is simply repeated all whole, and not broken up or undone by discursive analysis, the Fact for which the word stands will end by presenting itself to the soul in the form of an integral intuition. When this happens, the doors of the letters of this word are opened (to use the language of the Sufis) and the soul passes through into Reality. But though all this may happen, it need not necessarily happen. For there is no spiritual patent medicine, no pleasant and infallible panacea for souls suffering from separateness and the deprivation of God. No, there is no guaranteed cure; and, if used improperly, the medicine of spiritual exercises may start a new disease or aggravate the old. For example, a mere mechanical repetition of the divine name can result in a kind of numbed stupefaction that is as much below analytical thought as intellectual vision is above it. And because the sacred word constitutes a kind of prejudgment of the experience induced by its repetition, this stupefaction, or some other abnormal state, is taken to be the imme thate awareness of Reality and is idolatrously cultivated and hunted after, with a turning of the will towards what is supposed to be God before there has been a turning of it away from the self.
  The dangers which beset the practicer of japam, who is insufficiently mortified and insufficiently recollected and aware, are encountered in the same or different forms by those who make use of more elaborate spiritual exercises. Intense concentration on an image or idea, such as is recommended by many teachers, both Eastern and Western, may be very helpful for certain persons in certain circumstances, very harmful in other cases. It is helpful when the concentration results in such mental stillness, such a silence of intellect, will and feeling, that the divine Word can be uttered within the soul. It is harmful when the image concentrated upon becomes so hallucinatingly real that it is taken for objective Reality and idolatrously worshipped; harmful, too, when the exercise of concentration produces unusual psycho-physical results, in which the person experiencing them takes a personal pride, as being special graces and divine communications. Of these unusual psycho-physical occurrences the most ordinary are visions and auditions, foreknowledge, telepathy and other psychic powers, and the curious bodily phenomenon of intense neat. Many persons who practise concentration exercises experience this heat occasionally. A number of Christian saints, of whom the best known are St. Philip Neri and St. Catherine of Siena, have experienced it continuously. In the East techniques have been developed whereby the accession of heat resulting from intense concentration can be regulated, controlled and put to do useful work, such as keeping the contemplative warm in freezing weather. In Europe, where the phenomenon is not well understood, many would-be contemplatives have experienced this heat, and have imagined it to be some special divine favour, or even the experience of union, and being insufficiently mortified and humble, have fallen into idolatry and a God-eclipsing spiritual pride.
  The following passage from one of the great Mahayana scriptures contains a searching criticism of the kind of spiritual exercises prescribed by Hinayanist teachersconcentration on symbolic objects, meditations on transience and decay (to wean the soul away from attachment to earthly things), on the different virtues which must be cultivated, on the fundamental doctrines of Buddhism. (Many of these exercises are described at length in The Path of Purity, a book which has been translated in full and published by the Pali Text Society. Mahayanist exercises are described in the Surangama Sutra, translated by Dwight Goddard and in the volume on Tibetan Yoga, edited by Dr. Evans-Wentz.)
  In his exercise the Yogin sees (imaginatively) the form of the sun or moon, or something looking like a lotus, or the underworld, or various forms, such as sky, fire and the like. All these appearances lead him in the way of the philosophers; they throw him down into the state of Sravakahood, into the realm of the Pratyekabuddhas. When all these are put aside and there is a state of imagelessness, then a condition in conformity with Suchness presents itself, and the Buddhas will come together from all their countries and with their shining hands will touch the head of this benefactor.
  --
  The extract which follows is taken from the translation by Waitao and Goddard of the Chinese text of The Awakening of Faith, by Ashvaghoshaa work originally composed in Sanskrit during the first century of our era, but of which the original has been lost. Ashvaghosha devotes a section of his treatise to the expedient means, as they are called in Buddhist terminology, whereby unitive knowledge of Thusness may be achieved. The list of these indispensable means includes charity and compassion towards all sentient beings, sub-human as well as human, self-naughting or mortification, personal devotion to the incarnations of the Absolute Buddha-nature, and spiritual exercises designed to free the mind from its infatuating desires for separateness and independent selfhood and so make it capable of realizing the identity of its own essence with the universal Essence of Mind. Of these various expedient means I will cite only the last two the Way of Tranquillity, and the Way of Wisdom.
  The Way of Tranquillity. The purpose of this discipline is twofold: to bring to a standstill all disturbing thoughts (and all discriminating thoughts are disturbing), to quiet all engrossing moods and emotions, so that it will be possible to concentrate the mind for the purpose of meditation and realization. Secondly, when the mind is tranquillized by stopping all discursive thinking, to practise reflection or meditation, not in a discriminating, analytical way, but in a more intellectual way (cp. the scholastic distinction between reason and intellect), by realizing the meaning and significances of ones thoughts and experiences. By this twofold practice of stopping and realizing ones faith, which has already been awakened, will be developed, and gradually the two aspects of this practice will merge into one another the mind perfectly tranquil, but most active in realization. In the past one naturally had confidence in ones faculty of discrimination (analytical thinking), but this is now to be eradicated and ended.

1.26 - Mental Processes - Two Only are Possible, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Try something simple: "The soul is part of God." Now then, when he writes "soul" does he mean Atma, or Buddhi, or the Higher Manas, or Purusha, or Yechidah, or Neschamah, or Nepheshch, or Nous, or Psyche, or Phren, or Ba, or Khu, or Ka, or Animus, or Anima, or Seele, or what?
  As everybody, will he nill he, creates "God" in his own image, it is perfectly useless to inquire what he may happen to mean by that.

1.26 - PERSEVERANCE AND REGULARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  THE Buddhists have a similar saying to the effect that, if an arhat thinks to himself that he is an arhat, that is proof that he is not an arhat.
  I tell you that no one can experience this birth (of God realized in the soul) without a mighty effort. No one can attain this birth unless he can withdraw his mind entirely from things.

1.27 - CONTEMPLATION, ACTION AND SOCIAL UTILITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  In Buddhism, as in Vedanta and in all but the most recent forms of Christianity, right action is the means by which the mind is prepared for contemplation. The first seven branches of the Eightfold Path are the active, ethical preparation for unitive knowledge of Suchness. Only those who consistently practise the Four Virtuous Acts, in which all other virtues are includednamely, the requital of hatred by love, resignation, holy indifference or desirelessness, obedience to the dharma or Nature of Thingscan hope to achieve the liberating realization that samsara and nirvana are one, that the soul and all other beings have as their living principle the Intelligible Light or Buddha-womb.
  A question now, quite naturally, presents itself: Who is called to that highest form of prayer which is contemplation? The answer is unequivocally plain. All are called to contemplation, because all are called to achieve deliverance, which is nothing else but the knowledge that unites the knower with what is known, namely the eternal Ground or Godhead. The oriental exponents of the Perennial Philosophy would probably deny that everyone is called here and now; in this particular life, they would say, it may be to all intents and purposes impossible for a given individual to achieve more than a partial deliverance, such as personal survival in some kind of heaven, from which there may be either an advance towards total liberation or else a return to those material conditions which, as all the masters of the spiritual life agree, are so uniquely propitious for taking the cosmic intelligence test that results in enlightenment. In orthodox Christianity it is denied that the individual soul can have more than one incarnation, or that it can make any progress in its posthumous existence. If it goes to hell, it stays there. If it goes to purgatory, it merely expiates past evil doing, so as to become capable of the beatific vision. And when it gets to heaven, it has just so much of the beatific vision as its conduct during its one brief life on earth made it capable of, and everlastingly no more. Granted these postulates, it follows that, if all are called to contemplation, they are called to it from that particular position in the hierarchy of being, to which nature, nurture, free will and grace have conspired to assign them. In the words of an eminent contemporary theologian, Father Garigou-Lagrange, all souls receive a general remote call to the mystical life, and if all were faithful in avoiding, as they should, not only mortal but venial sins, if they were, each according to his condition, generally docile to the Holy Ghost, and if they lived long enough, a day would come when they would receive the proximate and efficacious vocation to a high perfection and to the mystical life properly so called. This view that the life of mystical contemplation is the proper and normal development of the interior life of recollectedness and devotion to Godis then justified by the following considerations. First, the principle of the two lives is the same. Second, it is only in the life of mystical contemplation that the interior life finds its consummation. Third, their end, which is eternal life, is the same; moreover only the life of mystical contemplation prepares imme thately and perfectly for that end.
  --
  In cases where the one-pointed contemplation is of God there is also a risk that the minds unemployed capacities may atrophy. The hermits of Tibet and the Thebad were certainly one-pointed, but with a one-pointedness of exclusion and mutilation. It may be, however, that if they had been more truly docile to the Holy Ghost, they would have come to understand that the one-pointedness of exclusion is at best a preparation for the one-pointedness of inclusion the realization of God in the fulness of cosmic being as well as in the interior height of the individual soul. Like the Taoist sage, they would at last have turned back into the world riding on their tamed and regenerate individuality; they would have come eating and drinking, would have associated with publicans and sinners or their Buddhist equivalents, wine-bibbers and butchers. For the fully enlightened, totally liberated person, samsara and nirvana, time and eternity, the phenomenal and the Real, are essentially one. His whole life is an unsleeping and one-pointed contemplation of the Godhead in and through the things, lives, minds and events of the world of becoming. There is here no mutilation of the soul, no atrophy of any of its powers and capacities. Rather, there is a general enhancement and intensification of consciousness, and at the same time an extension and transfiguration. No saint has ever complained that absorption in God was a cursed evil.
  In the beginning was the Word; behold Him to whom Mary listened. And the Word was made flesh; behold Him whom Martha served.

1.27 - Structure of Mind Based on that of Body, #Magick Without Tears, #Aleister Crowley, #Philosophy
  You stop me, obviously with a demand for a personal explanation. "How is it," you write, "that you reject with such immitigable scorn the very foundation-stones of Buddhism, and yet refer disciples enthusiastically to the technique of some of its subtlest super-structures?"
  I laff.

1.28 - Need to Define God, Self, etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  And the Buddhists won't admit any God at all in anything at all like the sense in which you use the word.[AC34]
  What's worse, whatever you may mean by "God" conveys no idea to me: I can only guess by the light of my exceedingly small knowledge of you and your general habits of thought and action. Then what sense was there in chucking it at my head? Half a brick would have served you better.

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Quest of the Self, meaning, 'I am-the-body' idea must vanish. (Atma vichara = disappearance of dehatma Buddhi).
  318
  --
  It is only so long as dehatma Buddhi ('I-am-the-body idea') lasts.
  After transcending dehatma Buddhi one becomes a Jnani. In the absence of that idea ( Buddhi) there cannot be either kartritva or karta. So a Jnani has no karma. That is his experience. Otherwise he is not a Jnani. However an ajnani identifies the Jnani with his body, which the Jnani does not do. So the ajnani finds the Jnani acting, because his body is active, and therefore he asks if the Jnani is not affected by prarabdha.
  The scriptures say that jnana is the fire which burns away all karma
  --
  D.: Is there no dehatma Buddhi (I-am-the-body idea) for the Jnani?
  If, for instance, Sri Bhagavan be bitten by an insect, is there no sensation?
  M.: There is the sensation and there is also the dehatma Buddhi. The latter is common to both Jnani and ajnani with this difference, that the ajnani thinks dehaiva Atma (only the body is myself), whereas the Jnani knows all is of the Self (Atmamayam sarvam), or (sarvam khalvidam Brahma) all this is Brahma. If there be pain let it be. It is also part of the Self. The Self is poorna (perfect).
  Now with regard to the actions of the Jnani, they are only so-called because they are ineffective. Generally the actions get embedded as samskaras in the individual. That can be only so long as the mind is fertile, as in the case of the ajnani. With a Jnani the mind is surmised; he has already transcended the mind. Because of his apparent activity the mind has to be inferred in his case, and that mind is not fertile like that of an ajnani. Hence it is said that a jnani's mind is Brahman. Brahman is certainly no other than the jnani's mind. The vasanas cannot bear fruit in that soil. His mind is barren, free from vasanas, etc.
  --
  M.: Samadhi means passing beyond dehatma Buddhi (I-am-the-body idea) and non-identification of the body with the Self is a foregone conclusion.
  There are said to be persons who have been immersed in nirvikalpa samadhi for a thousand years or more.
  --
  Knowledge - Jnana; (2) Mind - Manas; (3) Intellect - Buddhi; (4)
  Memory - Chitta; and (5) The ego - Ahankara; some say only the latter four; others say only two, namely (1) Manas, mind and (2)

1.34 - The Tao 1, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Why is the Tao translated "Reason"? Because by "Reason" is here meant the structure of the mind itself; a Buddhist who had succeeded with Mahasatipatthana might call it the Consciousnesss of the Tendency to Perceive the Sensation of Anything. For in the last resort, and through the pursuit of one line of analysis, this structure is all that we can call our consciousness. Everything of which we can in any way be aware may be interpreted as being some function of this structure.
  Note! Function. For now we see why Tao may also be translated "The Way"; for it is the motion of the structure that we observe. There is no Being apart from Going.

1.35 - The Tao 2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  As for ,[64] which superficially might seem the best translation of Tao as described in the text, it is the most misleading of the three. For To On possesses an extensive connotation implying a whole system of Platonic concepts, than which nothing can be more alien to the essential quality of the Tao. Tao is neither "being" nor "not being" in any sense which Europe could understand. It is neither existence, nor a condition or form of existence. Equally, TO MH ON gives no idea of Tao. Tao is altogether alien to all that class of thought. From its connection with "that principle which necessarily underlies the fact that events occur" one might suppose that the "Becoming" of Heraclitus might assist us to describe the Tao. But the Tao is not a principle at all of that kind. To understand it requires an altogether different state of mind to any with which European thinkers in general are familiar. It is necessary to pursue unflinchingly the path of spiritual development on the lines indicated by the Sufis, the Hindus and the Buddhists; and, having reached the trance called Nerodha-Sammapati, in which are destroyed all forms soever of consciousness, there appears in that abyss of annihilation the germ of an entirely new type of idea, whose principal characteristic is this: that the entire concatenation of One's previous experiences and conceptions could not have happened at all, save by virtue of this indescribable necessity.
  I am only too painfully aware that the above exposition is faulty in every respect. In particular, it presupposes in the reader considerable familiarity with the subject, thus practically begging the question. It must also prove almost wholly unintelligible to the average reader, him in fact whom I especially aim to interest.

1.37 - Death - Fear - Magical Memory, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Good: now see how logical this is." For how else could one have reasonable "certainty," as contrary with "faith" (=interior conviction), otherwise than by the acquisition of the "Magical Memory" the memory of former lives. And this must evidently include that of former deaths. Indeed "Freudian forgetfulness" is very pertinacious on such themes; the shock of death makes it a matter of displaying the most formidable courage to go over in one's mind the incidents of previous deaths. You recall the Buddhist "Ten Impurities;" The Drowned Corpse, the Gnawed-by-wild-beasts-Corpse, and the rest.
  Magick (though I says it as shouldn't) gives a very full and elaborate account of this Memory, and Liber CMXIII (Thisarb) a sound Official Instruction on the two main methods of acquiring this faculty. (None of my writings, by the way, deal with the First Method; this is because I could never make any headway with it; none at all. F.'. Iehi Aour, on the other hand, was a wizard at it; he thought that some people could use that way, and others not: born so.

1.37 - Oriential Religions in the West, #The Golden Bough, #James George Frazer, #Occultism
  of Buddhism. Both systems were in their origin essentially ethical
  reforms born of the generous ardour, the lofty aspirations, the
  --
  weakness the gradual divergence of Buddhism and Christianity from
  their primitive patterns. For it should never be forgotten that by

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Mr. G. Duff: The Buddhists deny the world; the Hindu philosophy admits its existence, but says that it is unreal. Am I right?
  M.: The difference of view is according to the difference in the angles of vision.

1.4.01 - The Divine Grace and Guidance, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  There are three main possibilities for the sadhak - (1) To wait on the Grace and rely on the Divine. (2) To do everything himself like the full Adwaitin and the Buddhist. (3) To take the middle path, go forward by aspiration and rejection etc. helped by the
  Force.

1.4.03 - The Guru, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  What X quotes about the limitation of the power of the Guru to that of a teacher who shows the way but cannot help or guide is the conception of certain paths of Yoga such as the pure Adwaitin and the Buddhist which say that you must rely upon yourself and no one can help you; but even the pure Adwaitin does in fact rely upon the Guru and the chief mantra of Buddhism insists on saran.am to Buddha. For other paths of sadhana, especially those which like the Gita accept the reality of the individual soul as an "eternal portion" of the Divine or which believe that Bhagavan and the bhakta are both real, the help of the Guru has always been relied upon as an indispensable aid.
  I don't understand the objection to the validity of Vivekananda's experience; it was exactly the realisation which is described in the Upanishads as a supreme experience of the Self.

1.42 - This Self Introversion, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Brahman don't confuse with the Brahma of the Trimurti, so so many Nippies and Clippies are but too liable to do is the macrocosmic Negative Absolute, when cross-examined; its microcosm is Purusha or Atma. Very near our own Qabalistic Zero Nought in no dimensions equals Infinity (air connu). Then comes Buddhi, which curates, bookmakers' clerks, miners and Privy Councillors so often mistake for Buddha (Ha! Ha!), the faculty of discrimination. Pretty much like the 0 = 2 equation in our system.
  Next, the Higher Manas, which is our Neschamah, as near as a toucher; and the Lower Manas, which, as every Lovely and Cutie well Knows, is our Ruach. The rest of the Hindu system can easily be fitted in.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  Mr. G. Duff: The Buddhists deny the world; the Hindu philosophy admits its existence, but says that it is unreal. Am I right?
  M.: The difference of view is according to the difference in the angles of vision.
  --
  The pratyaksha (vision) of Siva to the eye signifies the existence of the eyes to see; the Buddhi (intellect) lying behind the sight; the seer behind the Buddhi and the sight; and finally the Consciousness underlying the seer. This pratyaksha (vision) is not as real as one imagines it to be, because it is not intimate and inherent; it is not first-hand. It is the result of several successive phases of
  Consciousness. Of these, Consciousness alone does not vary. It is eternal. It is Siva. It is the Self.
  --
  Here J. B. tried to make himself clear by saying that what he meant by sad Buddhi was not the same as Buddhi. It means that which holds fast to the good, the right and the chosen path. He wanted to know how such steadfastness could be gained.
  M.: What is wanted for gaining the highest goal is loss of individuality.
  The intellect is co-extensive with individuality. Loss of individuality can only be after the disappearance of Buddhi, good or bad. The question therefore does not arise.
  D.: But yet one must know the right thing, choose the right path, practise the right dharma and hold fast to it. Otherwise he is lost.
  --
  (3) Buddhi (intellect) is agni (light) tattva from the throat to the heart.
  (4) Chitta (memory) is jala (water) tattva from the heart to the navel, and,
  --
  One seer speaks in the terms of Christianity, another in those of Islam, a third of Buddhism, etc. Is that due to their upbringing?
  M.: Whatever may be their upbringing, their experience is the same.
  --
  D.: So Karma yoga is kartrtva Buddhi rahita karma - action without
  the sense of doership.

1.450 - 1.500 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  The pratyaksha (vision) of Siva to the eye signifies the existence of the eyes to see; the Buddhi (intellect) lying behind the sight; the seer behind the Buddhi and the sight; and finally the Consciousness underlying the seer. This pratyaksha (vision) is not as real as one imagines it to be, because it is not intimate and inherent; it is not first-hand. It is the result of several successive phases of
  Consciousness. Of these, Consciousness alone does not vary. It is eternal. It is Siva. It is the Self.

1.50 - A.C. and the Masters; Why they Chose him, etc., #Magick Without Tears, #Aleister Crowley, #Philosophy
  They prepared me by (a) pushing me rapidly forward both in Magick and in Yoga; (b) wearying me of both of them and making me despair of them both as a solution to the problem of Life, and (c) fixing me both in Buddhistic pessimism and scientific rationalism, so that their victory over me might be as difficult and solid as achievement as possible. (I am by no means proud of myself. Either I fought them or failed them, at every turn.) Chapter V of The Equinox of the Gods might have been written with more emphasis; but there are passages elsewhere in that volume which lay great stress upon the point.
  Yet, after all, AL II, 10-11 should surely be enough. "O prophet! thou hast ill will to learn this writing. I see thee hate the hand & the pen; but I am stronger."

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  One seer speaks in the terms of Christianity, another in those of Islam, a third of Buddhism, etc. Is that due to their upbringing?
  M.: Whatever may be their upbringing, their experience is the same.

1.57 - Public Scapegoats, #The Golden Bough, #James George Frazer, #Occultism
  over. But if the laity go out, the clergy come in. All the Buddhist
  monasteries of the country for miles round about open their gates
  --
  capital of Buddhism--the Rome of Asia--is interesting because it
  exhibits, in a clearly marked religious stratification, a series of

1.63 - Fear, a Bad Astral Vision, #Magick Without Tears, #Aleister Crowley, #Philosophy
  It is reassuring to learn that you are two-thirds human! Greed, anger and sloth are the three Buddhist bed-rock badnesses; and you have certainly given the last a miss in baulk. It is my own darkest and deadliest foe, and oh how mighty! With me he never relaxes. Sounds a paradox! but so it is.
  Now as to fear. In the Neophyte ceremony of GD when the bandage is first removed from the eyes of the Aspirant, Horus, who was in that Aeon "the Lord in the West," tells him: "Fear is failure, and the forerunner of failure: be thou therefore without fear for in the heart of the coward virtue abideth not."
  --
  Incidentally, one may draw a quite close parallel between these four stages and those accompanying Samadhi (probably listed in Mrs. Rhys David's book on Buddhist Psychology, or in Warren's bran-tub of translations from the Tripitaka, or Three baskets of the Dhamma. I haven't seen either book for forty years or more, don't remember the exact titles; scholars would help us to dig them out, but it isn't worth while. I recall the quintessence accurately enough.
  Stage 1 is Ananda, usually translated "Bliss". This is an intensity of enjoyment altogether indescribable. This is due to the temporary destruction of the pain-bearing Ahamkara, or Ego-making faculty.
  --
  Stage 4. "Neither indifference nor not-indifference." One hardly knows what to make of this translation of the technical Buddhist term: probably no meaning is really illuminating to one who has not experienced that state of mind. To me it seems a kind of non-awareness which is somehow different from mere ignorance. Rather like one's feeling about the automatic functions of physiology, perhaps: and acceptance so complete that, although the mind contains the idea, it is not stirred thereby into consciousness. These speculations are, perhaps, idle, and so distracting, for you in your present path. Was it worth while to make this analogy? I think so, vague and unscientific as it must have seemed to you, as reminding you of the way in which unlike ideas acquire close kinship as one advance on the path.
  Enough of all this! I could not bear to hear you exclaim:
  --
  Then there is quite another kind, which is quite clearly penny-plain frustration. Something one wants to do, perhaps a trifle, and one can't. Then one looks for the obstacle, and then the enemy behind that again; maybe one gets into one of those "ladder-meditations" (as described in Liber Aleph,[121] quoted in The Book of Thoth, when discussing "The Fool" and Hashish, only the wrong way up!) which end by the conception of the Universe itself as the very climax, asymptote, quintessence of frustration the perfect symbol of all uselessness. This is, of course, the absolute contradictory of Thelema; but it is the sorites on which both Hindu and Buddhist conclusions are based.
  This kind of rage is, accordingly, most noxious; it is direct attack from within upon the virgin citadel of Self. It is high treason to existence. Its results are immediately harmful; it begets depression, melancholy, despair. In fact, one does wisely to take the bear by the ring in his snout; accept his conclusions, agree that it is all abject and futile and silly and turn the hose-pipe of the Trance of Laughter on him until he dances to your pleasure.

1.78 - Sore Spots, #Magick Without Tears, #Aleister Crowley, #Philosophy
  P.S. One further reflection. With all these "sore spots" is closely linked the idea of cruelty. I need not touch upon the relation of cruelty to sex; the theme has been worn threadbare. But in religion, note the Bottomless Pit and the Eternal Flame; in Buddhism, the eighteen hot and eighteen cold Hells, with many another beneath. Hindu eschatology has countless Hells; even pedestrian, precise Islam, and the calculating Qabalists, each boast of Seven. Again with drugs as with insanity, we are confronted constantly with nameless terrors; the idea of formlessness, of infinity pervades them alike. Consider the man who takes every chance gesture of a stranger in the street as a secret sign passed from one of his persecutors to another; consider those who refuse food because of the mysterious conspiracy to poison them.
  All sanity, which is all Science, is founded upon Limit. We must be able to cut off, to define, to measure. Naturally, then, their opposites, Insanity and Religion, have for their prime characteristic, the Indefinable, Incomprehensible, Immeasurable.

1.83 - Epistola Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
     Buddhist Psychology, Mrs, Rhys-Davies 283
    La Maison des Hommes Vivants, Claude Farrrre 302

1913 11 25p, #Prayers And Meditations, #The Mother, #Integral Yoga
   There is certainly another remedy. What is it? Undoubtedly, one must learn to control ones subconscient just as one controls ones conscious thought. There must be many ways of achieving this. Regular introspection in the Buddhist manner and a methodical analysis of ones dreamsformed almost always from this subconscious registrationare part of the method to be found. But there is surely something more rapidly effective.
   O Lord, Eternal Master, Thou shalt be the Teacher, the Inspirer; Thou wilt teach me what should be done, so that after an indispensable application of it to myself, I may make others also benefit from what Thou hast taught me.

1929-04-21 - Visions, seeing and interpretation - Dreams and dreaml and - Dreamless sleep - Visions and formulation - Surrender, passive and of the will - Meditation and progress - Entering the spiritual life, a plunge into the Divine, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  The two beings who were always appearing and speaking to Jeanne dArc would, if seen by an Indian, have a quite different appearance; for when one sees, one projects the forms of ones mind. To what you see you give the form of that which you expect to see. If the same being appeared simultaneously in a group where there were Christians, Buddhists, Hindus, Shintoists, it would be named by absolutely different names. Each would say, in reference to the appearance of the being, that he was like this or like that, all differing and yet it would be one and the same manifestation. You have the vision of one in India whom you call the Divine Mother, the Catholics say it is the Virgin Mary, and the Japanese call it Kwannon, the Goddess of Mercy, and others would give other names. It is the same Force, the same Power, but the images made of it are different in different faiths.
  What is the place of training or discipline in surrender? If one surrenders, can he not be without discipline? Does not discipline sometimes hamper?

1929-05-19 - Mind and its workings, thought-forms - Adverse conditions and Yoga - Mental constructions - Illness and Yoga, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  According to the Buddhist teachings, every human being lives and moves in a world of his own, quite independent of the world in which another lives; it is only when a certain harmony is created between these different worlds that they interpenetrate and men can meet and understand one another. This is true of the mind; for everybody moves in a mental world of his own, created by his own thoughts. And it is so true that always, when something has been said, each understands it in a different way; for what he catches is not the thing that has been spoken but something he has in his own head. But it is a truth that belongs to the movement of the mental plane and holds good only there.
  For the mind is an instrument of action and formation and not an instrument of knowledge; at each moment it is creating forms. Thoughts are forms and have an individual life, independent of their author: sent out from him into the world, they move in it towards the realisation of their own purpose of existence. When you think of anyone, your thought takes a form and goes out to find him; and, if your thinking is associated with some will that is behind it, the thought-form that has gone out from you makes an attempt to realise itself. Let us say, for instance, that you have a keen desire for a certain person to come and that, along with this vital impulse of desire, a strong imagination accompanies the mental form you have made; you imagine, If he came, it would be like this or it would be like that. After a time you drop the idea altogether, and you do not know that even after you have forgotten it, your thought continues to exist. For it does still exist and is in action, independent of you, and it would need a great power to bring it back from its work. It is working in the atmosphere of the person touched by it and creates in him the desire to come. And if there is a sufficient power of will in your thought-form, if it is a well-built formation, it will arrive at its own realisation. But between the formation and the realisation there is a certain lapse of time, and if in this interval your mind has been occupied with quite other things, then when there happens this fulfilment of your forgotten thought, you may not even remember that you once harboured it; you do not know that you were the instigator of its action and the cause of what has come about. And it happens very often too that when the result does come, you have ceased to desire or care for it. There are some men who have a very strong formative power of this kind and always they see their formations realised; but because they have not a well-disciplined mental and vital being, they want now one thing and now another and these different or opposite formations and their results collide and clash with one another. And these people wonder how it is that they are living in so great a confusion and disharmony! They do not realise that it is their own thoughts and desires that have built the circumstances around them which seem to them so incoherent and contradictory and make their life almost unbearable.

1929-06-09 - Nature of religion - Religion and the spiritual life - Descent of Divine Truth and Force - To be sure of your religion, country, family-choose your own - Religion and numbers, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  Religion belongs to the higher mind of humanity. It is the effort of mans higher mind to approach, as far as lies in its power, something beyond it, something to which humanity gives the name God or Spirit or Truth or Faith or Knowledge or the Infinite, some kind of Absolute, which the human mind cannot reach and yet tries to reach. Religion may be divine in its ultimate origin; in its actual nature it is not divine but human. In truth we should speak rather of religions than of religion; for the religions made by man are many. These different religions, even when they had not the same origin, have most of them been made in the same way. We know how the Christian religion came into existence. It was certainly not Jesus who made what is known as Christianity, but some learned and very clever men put their heads together and built it up into the thing we see. There was nothing divine in the way in which it was formed, and there is nothing divine either in the way in which it functions. And yet the excuse or occasion for the formation was undoubtedly some revelation from what one could call a Divine Being, a Being who came from elsewhere bringing down with him from a higher plane a certain Knowledge and Truth for the earth. He came and suffered for his Truth; but very few understood what he said, few cared to find and hold to the Truth for which he suffered. Buddha retired from the world, sat down in meditation and discovered a way out of earthly suffering and misery, out of all this illness and death and desire and sin and hunger. He saw a Truth which he endeavoured to express and communicate to the disciples and followers who gathered around him. But even before he was dead, his teaching had already begun to be twisted and distorted. It was only after his disappearance that Buddhism as a full-fledged religion reared its head founded upon what the Buddha is supposed to have said and on the supposed significance of these reported sayings. But soon too, because the disciples and the disciples disciples could not agree on what the Master had said or what he meant by his utterances, there grew up a host of sects and sub-sects in the body of the parent religiona Southern Path, a Northern Path, a Far Eastern Path, each of them claiming to be the only, the original, the undefiled doctrine of the Buddha. The same fate overtook the teaching of the Christ; that too came to be made in the same way into a set and organised religion. It is often said that, if Jesus came back, he would not be able to recognise what he taught in the forms that have been imposed on it, and if Buddha were to come back and see what has been made of his teaching, he would immediately run back discouraged to Nirvana! All religions have each the same story to tell. The occasion for its birth is the coming of a great Teacher of the world. He comes and reveals and is the incarnation of a Divine Truth. But men seize upon it, trade upon it, make an almost political organisation out of it. The religion is equipped by them with a government and policy and laws, with its creeds and dogmas, its rules and regulations, its rites and ceremonies, all binding upon its adherents, all absolute and inviolable. Like the State, it too administers rewards to the loyal and assigns punishments for those that revolt or go astray, for the heretic and the renegade.
  The first and principal article of these established and formal religions runs always, Mine is the supreme, the only truth, all others are in falsehood or inferior. For without this fundamental dogma, established credal religions could not have existed. If you do not believe and proclaim that you alone possess the one or the highest truth, you will not be able to impress people and make them flock to you.

1929-07-28 - Art and Yoga - Art and life - Music, dance - World of Harmony, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  Why not? The Mahabharata and Ramayana are certainly not inferior to anything created by Shakespeare or any other poet, and they are said to have been the work of men who were Rishis and had done Yogic tapasy. The Gita which, like the Upanishads, ranks at once among the greatest literary and the greatest spiritual works, was not written by one who had no experience of Yoga. And where is the inferiority to your Milton and Shelley in the famous poems written whether in India or Persia or elsewhere by men known to be saints, Sufis, devotees? And, then, do you know all the Yogis and their work? Among the poets and creators can you say who were or who were not in conscious touch with the Divine? There are some who are not officially Yogis, they are not gurus and have no disciples; the world does not know what they do; they are not anxious for fame and do not attract to themselves the attention of men; but they have the higher consciousness, are in touch with a Divine Power, and when they create they create from there. The best paintings in India and much of the best statuary and architecture were done by Buddhist monks who passed their lives in spiritual contemplation and practice; they did supreme artistic work, but did not care to leave their names to posterity. The chief reason why Yogis are not usually known by their art is that they do not consider their art-expression as the most important part of their life and do not put so much time and energy into it as a mere artist. And what they do does not always reach the public. How many there are who have done great things and not published them to the world!
  Have Yogis done greater dramas than Shakespeare?

1951-02-26 - On reading books - gossip - Discipline and realisation - Imaginary stories- value of - Private lives of big men - relaxation - Understanding others - gnostic consciousness, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   There is a state of consciousness which may be called gnostic, in which you are able to see at the same time all the theories, all the beliefs, all the ideas men have expressed in their highest consciousness the most contradictory notions, like the Buddhistic, the Vedantic, the Christian theories, all the philosophical theories, all the expressions of the human mind when it has managed to catch a little corner of the Truth and in that state, not only do you put each thing in its place, but everything appears to you marvellously true and quite indispensable in order to be able to understand anything at all about anything whatsoever. There is a state of consciousness Oh, I was going to tell you things you cannot yet understand. I shall give you a simpler example. Anatole France said in one of his books: So long as men did not try to make the world progress, all went well and everybody was satisfiedno worry about perfecting oneself or perfecting the world, consequently all went well. Therefore the worst thing is to want to make others progress; let them do what they like and dont bother about anything, that will be much more wise. On the contrary, others tell you: There is a Truth to be attained; the world is in a state of ignorance and one must at all costs, in spite of the difficulty of the way, enlighten mans consciousness and pull him out of his ignorance. But I tell you that there is a state of consciousness in which both the ways of seeing are absolutely equally true. Naturally, if you take only two aspects, it is difficult to see clearly; one must be able to see all the aspects of the truth glimpsed by the human intelligence and something more. And then, in that state, nothing is absolutely false, nothing is absolutely bad. In that state one is free from all problems, all difficulties, all battles and everything appears to you wonderfully harmonious.
   But if you try to imitate this condition mentallydo you understand? To make a mental imitation of ityou may be sure of doing stupid things; you will be one of those who have a chaos in their head and can say the most contradictory things without even being aware of it.

1951-03-29 - The Great Vehicle and The Little Vehicle - Choosing ones family, country - The vital being distorted - atavism - Sincerity - changing ones character, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   These are Buddhist terms. This is the translation of a Pali word, I believe. It is said that the religion of the North is the Great Vehicle and the religion of the South the Little Vehicle. The Little Vehicle abides by quite a strict teaching according to what has been preserved or is believed to have been preserved of the words of the Buddha.
   You know the Buddha used to say that there was no God, there was no persistence of the ego, there were no beings of higher worlds who could incarnate here, there were no He denied almost every possible thing. The religion of the South is like that, it is extremely nihilistic, it says no, no, no to everything; while in the religion of the North, which has been practised in Tibet, and spread from Tibet into China and from China to Japan, one finds the Bodhisattvas (who stand for saints as in all other religions), all the previous Buddhas who are also like some sort of demigods or gods. I dont know if you have ever had a chance to visit a Buddhist temple of the North (I saw them in China and Japan), for you enter halls where there are innumerable statuettesall the Bodhisattvas, all the disciples of those Bodhisattvas, all the forces of nature deified, indeed you are overwhelmed by the number of gods! On the other hand, if you go to the South, there is nothing, not a single image. I believe they speak of the Great Vehicle because there are lots of things inside, and the Little Vehicle because there are few! I dont know exactly the origin of the two terms.
   Things have an inner value and become real to you only when you have acquired them by the exercise of your free choice, not when they have been imposed upon you. If you want to be sure of your religion, you must choose it; if you want to be sure of your country, you must choose it; if you want to be sure of your family, even that you must choose.

1951-04-14 - Surrender and sacrifice - Idea of sacrifice - Bahaism - martyrdom - Sleep- forgetfulness, exteriorisation, etc - Dreams and visions- explanations - Exteriorisation- incidents about cats, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   There are some very remarkable instances of exteriorisation. I am going to tell you two incidents about cats which occurred quite a long time ago in France. One happened very long ago, long before the war even. We used to have small meetings every weekquite a small number of friends, three or four, who discussed philosophy, spiritual experiences, etc. There was a young boy, a poet, but one who was rather light-hearted; he was very intelligent, he was a student in Paris. He used to come regularly to these meetings (they took place on Wednesday evenings) and one evening he did not come. We were surprised; we had met him a few days before and he had said he would comehe did not come. We waited quite a long time, the meeting was over and at the time of leaving I opened the door to let people out (it was at my house that these meetings were held), I opened the door and there before it sat a big dark grey cat which rushed into the room like mad and jumped upon me, like this, mewing desperately. I looked into its eyes and told myself, Well, these are so-and-sos eyes (the one who was to come). I said, Surely something has happened to him. And the next day we learnt that he had been assassinated that night; the next morning he had been found lying strangled on his bed. This is the first story. The other happened long afterwards, at the time of the war the First [World] War, not the Second the war of the trenches. There was a young man I knew very well; he was a poet and artist (I have already spoken about him), who had gone to the war. He had enlisted, he was very young; he was an officer. He had given me his photograph. (This boy was a student of Sanskrit and knew Sanskrit very well, he liked Buddhism very much; indeed he was much interested in things of the spirit, he was not an ordinary boy, far from it.) He had given me his photograph on which there was a sentence in Sanskrit written in his own hand, very well written. I had framed this photograph and put it above a sort of secretaire (a rather high desk with drawers); well, above it I had hung this photograph. And at that time it was very difficult to receive news, one did not know very well what was happening. From time to time we used to receive letters from him, but for a long time there had been nothing, when, one day, I came into my room, and the moment I entered, without any apparent reason the photograph fell from the wall where it had been well fixed, and the glass broke with a great clatter. I felt a little anxious, I said, There is something wrong. But we had no news. Two or three days later (it was on the first floor; I lived in a house with one room upstairs, all the rest on the ground-floor, and there was a flight of steps leading to the garden) I opened the entrance door and a big grey cat rushed inlight grey, this timea magnificent cat, and, just as the other one had done, it flung itself upon me, like this, mewing. I looked into its eyeshad the eyes of that boy. And this cat, it turned and turned around me and all the time tugged at my dress and miaowed. I wanted to put it out, but it would not go, it settled down there and did not want to move. The next day it was announced in the papers that this boy had been found dead between two trenches, dead for three days. That is, at the time he must have died his photograph had fallen. The consciousness had left the body completely: he was there abandoned, because they did not always go to see what was happening between the trenches; they could not, you understand; he was found two or three days later; at that time probably he had gone out altogether from his body and wanted definitely to inform me about what had happened and he had found that cat. For cats live in the vital being, they have a very developed vital consciousness and can easily be taken possession of by vital forces.
   But these two examples are quite extraordinary, for they both came about almost in the same way, and in both instances the eyes of these cats had completely changed they had become human eyes.

1951-04-17 - Unity, diversity - Protective envelope - desires - consciousness, true defence - Perfection of physical - cinema - Choice, constant and conscious - law of ones being - the One, the Multiplicity - Civilization- preparing an instrument, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   The law of each being is different, yes, otherwise how would a distinction be made?From top to bottom, the nature, appearance, actions, all would be the same. If there were only one law, there would be only one law and every one would repeat the same thing. There would be no need at all to manifest a universe because it would be one single law. The very characteristic of the universe is an infinite multiplicity of laws which altogether, in their totality, reproduce the One. And it is this which is particularly marvellous in the physical world (in man and in the physical world, for it is proper to the terrestrial being), that it can be one of the innumerable elements which in their totality reproduce the One, and yet at the same time have a personal relation with the One that is to say, contain in itself the consciousness of the One and the relation with the One, and at the same time be an element of the whole. But if the fact of becoming conscious of the One and identifying oneself with it stopped one from being particular, one would cease existing as a personality. This is precisely what the Buddhists and the disciples of Shankara try to realise; they wish to abolish totally their personality, their individuality, abolish the truth of their being, the special law of their being. This is what they consider to be a fusion with the Divine. But this is the negation of this creation. And as I was saying, the miracle of this creation, as far as the terrestrial individuality goes, is that we may achieve this union, this complete identification with the Supreme, the One, and at the same time keep the consciousness of our diversity, of the particular law we have to express. It is more difficult but infinitely more complete, and it is the very truth of this universe. The universe has not been made for anything else but that, to unite these two poles, the two extremes of consciousness. And when they are united, one understands that these two extremes are exactly the same thinga whole, at once one and innumerable.
   But one feels very different from others!

1953-10-21, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Ah! as for Buddhism. The people of the South and the North have different kinds of imagination. The southern people are generally more rigid, arent they? I dont know, but for Buddhism, the Buddhism of the South is quite rigid and doesnt allow any suppleness in the understanding of the text. And it is a terribly strict Buddhism in which all notion of the Godhead in any form whatsoever, is completely done away with. On the other hand, the Buddhism of the North is an orgy of gods! It is true that these are former Buddhas, but still they are turned into gods. And it is this latter that has spread into China and from China gone to Japan. So, one enters a Buddhist temple in Japan and sees There is a temple where there were more than a thousand Buddhas, all sculptureda thousand figures seated around the central Buddha they were there all around, the entire back wall of the temple was covered with images: small ones, big ones, fat ones, thin ones, women, menthere was everything, a whole pantheon there, formidable, and they were like gods. And then too, there were little beings down below with all kinds of forms including those of animals, and these were the worshippers. It was it was an orgy of images. But the Buddhism of the South has the austerity of Protestantism: there must be no images. And there is no divine Consciousness, besides. One comes into the world through desire, into a world of desire, and abandoning desire one goes out of the world and creation and returns to Nirvanaeven the nought is something too concrete. There is no Creator in Buddhism. So, I dont know. The Buddhism of the South is written in Pali and that of the North in Sanskrit. And naturally, there is Tibetan Buddhism written in Tibetan, and Chinese Buddhism written in Chinese and Japanese Buddhism in Japanese. And each one, I believe, is very very different from the others. Well, probably there must be several versions of the Ramayana. And still more versions of the Mahabharata that indeed is amazing!
   (Nolini) Of the Ramayana also.

1954-08-11 - Division and creation - The gods and human formations - People carry their desires around them, #Questions And Answers 1954, #The Mother, #Integral Yoga
  I dont know if you have ever heard of Madame David-Neel who went to Tibet and has written books on Tibet, and who was a Buddhist; and Buddhists Buddhists of the strictest traditiondo not believe in the Divine, do not believe in his Eternity and do not believe in gods who are truly divine, but they know admirably how to use the mental domain; and Buddhist discipline makes you a good master of the mental instrument and mental domain.
  We used to discuss many things and once she told me: Listen, I made an experiment. (She had studied a bit of theosophy also.) She said: I formed a mahatma; with my thought I formed a mahatma And she knew (this has been proved) that at a given moment mental formations acquire a personal life independent of the fashionerthough they are linked with him but independent, in the see that they can have their own will. And so she told me: Just imagine, I had made my mahatma so well that he became a personality independent of me and constantly came to trouble me! He used to come, scold me for one thing, give me advice for another, and he wanted to direct my life; and I could not succeed in getting rid of him. It was extremely difficult, and I didnt know what to do!

1955-02-09 - Desire is contagious - Primitive form of love - the artists delight - Psychic need, mind as an instrument - How the psychic being expresses itself - Distinguishing the parts of ones being - The psychic guides - Illness - Mothers vision, #Questions And Answers 1955, #The Mother, #Integral Yoga
  There was someone who was invitedit happened in Parisinvited to a first-night (a first-night means a first performance) of an opera of Massenets. I think I dont remember now whose it was. The subject was fine, the play was fine, and the music not displeasing; it was the first time and this person was invited to the box of the Minister of Fine Arts who always has a box for all the first nights at the government theatres. This Minister of Fine Arts was a simple person, an old countryside man, who had not lived much in Paris, who was quite new in his ministry and took a truly childlike joy in seeing new things. Yet he was a polite man and as he had invited a lady he gave her the front seat and himself sat at the back. But he felt very unhappy because he could not see everything. He leaned forward like this, trying to see something without showing it too much. Now, the lady who was in front noticed this. She too was very interested and was finding it very fine, and it was not that she did not like it, she liked it very much and was enjoying the show; but she saw how very unhappy that poor minister looked, not being able to see. So quite casually, you see, she pushed back her chair, went back a little, as though she was thinking of something else, and drew back so well that he came forward and could now see the whole scene. Well, this person, when she drew back and gave up all desire to see the show, was filled with a sense of inner joy, a liberation from all attachment to things and a kind of peace, content to have done something for somebody instead of having satisfied herself, to the extent that the evening brought her infinitely greater pleasure than if she had listened to the opera. This is a true experience, it is not a little story read in a book, and it was precisely at the time this person was studying Buddhist discipline, and it was in conformity with the saying of the Buddha that she tried this experiment.
  And truly this was so concrete an experience, you know, so real that ah, two seconds later, you see, the play, the music, the actors, the scene, the pictures and all that were gone like absolutely secondary things, completely unimportant, while this joy of having mastered something in oneself and done something not simply selfish, this joy filled all the being with an incomparable serenitya delightful experience Well, it is not just an individual, personal experience. All those who want to try can have it.

1955-10-05 - Science and Ignorance - Knowledge, science and the Buddha - Knowing by identification - Discipline in science and in Buddhism - Progress in the mental field and beyond it, #Questions And Answers 1955, #The Mother, #Integral Yoga
  object:1955-10-05 - Science and Ignorance - Knowledge, science and the Buddha - Knowing by identification - Discipline in science and in Buddhism - Progress in the mental field and beyond it
  class:chapter

1956-02-15 - Nature and the Master of Nature - Conscious intelligence - Theory of the Gita, not the whole truth - Surrender to the Lord - Change of nature, #Questions And Answers 1956, #The Mother, #Integral Yoga
  Yes, anyway the teaching contained in the Gitaand this surprises you? But there are countless people throughout the world who are convinced of the truth of a teaching, but that doesnt make them capable of realising it. For instance, all Buddhists, the millions of Buddhists in the world who profess that Buddhism is the truthdoes this enable them to become like a Buddha? Certainly not. So, what is so surprising about that?
  I told you why there are people who accept this even after having read and studied Sri Aurobindo: why they accept it, hold fast to it, cling to this teaching of the Gita; it is because its comfortable, one doesnt need to make any effort to change ones nature: ones nature is unchangeable, so you dont at all need to think of changing it; you simply let it go its own way, you look at it from the top of your ivory tower and let it do whatever it likes, saying, This is not I, I am not that.

1956-05-23 - Yoga and religion - Story of two clergymen on a boat - The Buddha and the Supramental - Hieroglyphs and phonetic alphabets - A vision of ancient Egypt - Memory for sounds, #Questions And Answers 1956, #The Mother, #Integral Yoga
  Mother, in the Buddhist traditions it is said
  Oh! Oh! you are becoming a Buddhist. Its the fashion.
  Yes?
  --
  Yes, he will return to earth to preach a new Buddhism, is that it?
  It seems his teaching will come to an end, and will be replaced by something new.

1956-06-20 - Hearts mystic light, intuition - Psychic being, contact - Secular ethics - True role of mind - Realise the Divine by love - Depression, pleasure, joy - Heart mixture - To follow the soul - Physical process - remember the Mother, #Questions And Answers 1956, #The Mother, #Integral Yoga
    He writes: It is indeed by the religio-ethical sense that the law of universal goodwill or universal compassion or of love and service to the neighbour, the Vedantic, the Buddhistic, the Christian ideal, was created; only by a sort of secular refrigeration extinguishing the fervour of the religious element in it could the humanitarian ideal disengage itself and become the highest plane of a secular system of mental and moral ethics.
    The Synthesis of Yoga, p. 142

1957-01-09 - God is essentially Delight - God and Nature play at hide-and-seek - Why, and when, are you grave?, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  All those who have had the inner experience have had this experience, that the moment one re-establishes the union with the divine source, all suffering disappears. But there has been a very persistent movement, about which I spoke to you last week, which put at the source of creation not this essential divine Delight but desire. This delight of creation, self-manifestation, self-expression there is an entire line of seekers and sages who have considered it not as a delight but as a desire; the whole line of Buddhism is of this kind. And instead of seeing the solution in a Oneness which restores to us the essential Delight of the manifestation and the becoming, they consider that the goal and also the way are a total rejection of all desire to be and a return to annihilation.
  This conception amounts to an essential misunderstanding. The methods recommended for self-liberation are methods of development which can be very useful, but this conception of a world thats essentially bad, for it is the result of desire, and from which one must escape at all costs and as quickly as possible, has been the greatest and most serious distortion of all spiritual life in the history of mankind.

1957-03-08 - A Buddhist story, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  object:1957-03-08 - A Buddhist story
  class:chapter
  --
  A Buddhist Story
  As I am still unable to read to you this evening, I am going to tell you a story. It is a Buddhist story which perhaps you know, it is modern but has the merit of being au thentic. I heard it from Madame Z who, as you probably know, is a well-known Buddhist, especially as she was the first European woman to enter Lhasa. Her journey to Tibet was very perilous and thrilling and she narrated one of the incidents of this journey to me, which I am going to tell you this evening.
  She was with a certain number of fellow travellers forming a sort of caravan, and as the approach to Tibet was relatively easier through Indo-China, they were going from that side. Indo-China is covered with large forests, and these forests are infested with tigers, some of which become man-eaters and when that happens they are called: Mr. Tiger.
  --
  Very reluctantly they started off, for it was impossible to reason with herwhen she had decided to do something nothing could prevent her from doing it. They went away and she sat down comfortably at the foot of a tree and entered into meditation. After a while she felt a rather unpleasant presence. She opened her eyes to see what it was and three or four steps away, right in front of her was Mr. Tiger!with eyes full of greed. So, like a good Buddhist, she said, Well, if this is the way by which I shall attain Nirvana, very good. I have only to prepare to leave my body in a suitable way, in the proper spirit. And without moving, without even the least quiver, she closed her eyes again and entered once more into meditation; a somewhat deeper, more intense meditation, detaching herself completely from the illusion of the world, ready to pass into Nirvana. Five minutes went by, ten minutes, half an hournothing happened. Then as it was time for the meditation to be over, she opened her eyes and there was no tiger! Undoubtedly, seeing such a motionless body it must have thought it was not fit for eating! For tigers, like all wild animals, except the hyena, do not attack and eat a dead body. Impressed probably by this immobility I dare not say by the intensity of the meditation!it had withdrawn and she found herself quite alone and out of danger. She calmly went her way and on reaching camp said, Here I am.
  Thats my story. Now we are going to meditate like her, not to prepare ourselves for Nirvana (laughter), but to heighten our consciousness!

1957-04-03 - Different religions and spirituality, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
    Each religion has helped mankind. Paganism increased in man the light of beauty, the largeness and height of his life, his aim at a many-sided perfection; Christianity gave him some vision of divine love and charity; Buddhism has shown him a noble way to be wiser, gentler, purer; Judaism and Islam how to be religiously faithful in action and zealously devoted to God; Hinduism has opened to him the largest and profoundest spiritual possibilities. A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult-egoism stand in the way.
    All religions have saved a number of souls, but none yet has been able to spiritualise mankind. For that there is needed not cult and creed, but a sustained and all-comprehending effort at spiritual self-evolution.

1957-10-02 - The Mind of Light - Statues of the Buddha - Burden of the past, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  Statues there are thousands of statues of the Buddha. There is the Buddha as he is known in India, the Buddha known in Ceylon, the Buddha known in Tibet, the Buddha known in China, in Cambodia, Thailand, Japan and elsewhere. If you are speaking of the historical fact, I think they would all tell you that it is to the Gautama Buddha of India they pray, but in fact, each one of these branches of Buddhism, and many more, has its own conception of the Buddha, and it is the conception of a godhead which is worshipped in statues, much more than a divine being, so If you show me a statue and ask me, In this statue is there the influence or the presence of the Buddha as you know him?, I could reply yes or no to you; but when you say whose statues are worshipped, I cannot answer you, for that depends on what they have drawn into the statue they worship. Historically, it is always the same name but in fact I dont know if it is always the same spiritual person! So I cannot answer you.
  If you ask me about the statues we saw yesterday You saw how many there were and some of them were very, very different, it was a very different Buddha. There was one which was shown to us very often, and which is quite au thentic, but there were many others which represented at the very least other personalities of the Buddha. It depends on what you mean; if you mean historically, yes, they always say it is the Buddha; but each statue is different.
  --
  You have a guide for a part of the way but when you have travelled this part leave the road and the guide and go farther! This is something men find difficult to do. When they get hold of something which helps them, they cling to it, they do not want to move any more. Those who have progressed with the help of Christianity do not want to give it up and they carry it on their shoulders; those who have progressed with the help of Buddhism do not want to leave it and they carry it on their shoulders, and so this hampers the advance and you are indefinitely delayed.
  Once you have passed the stage, let it drop, let it go! Go farther.
  Mother, the present religio-political movement for the revival of Buddhism
  What? Oh! I dont take part in politics. It is altogether useless. People use things just for political ends, but that is not at all interesting.
  --
    For some months, every Friday in the younger children's class Mother used to read a few verses from the Dhammapada, the most sacred text of Buddhist Teaching.
  ***

1960 11 12? - 49, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   To begin with, there is a way that might be called negative, the way provided by Buddhism and kindred religions: not to see. First of all, to be in such a state of purity and beauty that you do not perceive ugliness and evilit is like something that does not touch you because it does not exist in you.
   That is the perfection of the negative method. It is quite elementary: never to notice evil, never to speak of the evil in others, not to perpetuate these vibrations by observation, by criticism, by insistence on what is bad. That is what the Buddha taught: each time you speak of an evil, you help to spread it.

1969 10 28, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   183In the Buddhists view to have saved an ant from drowning is a greater work than to have founded an empire. There is a truth in the idea, but a truth that can easily be exaggerated.
   184To exalt one virtue,compassion even,unduly above all others is to cover up with ones hand the eyes of wisdom. God moves always towards a harmony.

1970 04 01, #On Thoughts And Aphorisms, #The Mother, #Integral Yoga
   433The Mayavadin talks of my Personal God as a dream and prefers to dream of Impersonal Being; the Buddhist puts that aside too as a fiction and prefers to dream of Nirvana and the bliss of nothingness. Thus all the dreamers are busy reviling each others visions and parading their own as the panacea. What the soul utterly rejoices in, is for thought the ultimate reality.
   434Beyond Personality the Mayavadin sees indefinable Existence; I followed him there and found my Krishna beyond in indefinable Personality.

1.ac - The Buddhist, #Crowley - Poems, #Aleister Crowley, #Philosophy
  object:1.ac - The Buddhist
  author class:Aleister Crowley

1.cllg - A Dance of Unwavering Devotion, #unset, #Arthur C Clarke, #Fiction
   English version by Thupten Jinpa and Jas Elsener Original Language Tibetan You who absorb into sublime, immutable bliss all phenomena, moving and unmoving, infinite as space, O glorious Heruka and Varahi, your consort, I wear the jewel light of your feet as my crown. Great bliss, the union of method and wisdom, engaged in the play of the unmoving with movement, this young coral maiden with beautiful eyes, diamond queen, embrace me with your arts of love. Adorning the highest part of my body, my crown, with the jewel of your feet, I recite these words of aspiration and prayer with my palms folded at my heart. When shall I ever achieve this state: seeing all forms as mandala deities, all sounds as vajra songs of tantra, all thoughts as fuel to enflame the spontaneous wisdom of emptiness and bliss? When will I experience perfect purity? By purging in profound absorption all phenomena born of imaginative concepts, fully aware that they open the way to self-arisen rikpa. When will I run in a joyful step-dance, the play of supreme illusion, the bliss-void wisdom, in the dakin town, the emanation of pure realms -- where a hundred dharma doors are opened wide? Outer dakinis hover above the twenty-four mystic places; inner dakinis dwell in the sphere of radiant bliss. When will I immerse in the glory of sexual play through the secret act of conjoining space and vajra? When can I arise as the great magical net -- the union of body and mind, instantly burning all grossness of dualism with the great bliss fire flaming the expanse? When will I accomplish the natural feat of absorbing the imperfections of illusion into immutable bliss, this wheel of becoming, engaged in the blissful play of union? On the clear mirror of the luminous mind my guru, my deity, and my mind reflect as one; may I soon attain the good fortune of practicing night and day this perfect meditation. May my mind be always intoxicated by drinking insatiably the nectar -- the delicious taste of sexual play between the hero in his utter ecstasy and his lover, the lady emptiness. By entering deep into the sphere of voidness, may I be endowed with the power of cleansing this foul odor, grasping body, speech, and mind as ordinary, through the yoga of perceiving all as divine. May I come to see with naked eyes the form of the fully emergent mandala of perfect deities, the sport of the ever-present mind inside the courtyard of the heart's dharma chakra. O yoginis, heroines of the twenty-four places, and the hosts of mantra-born and field-born dakinis who possess powers swift as thought, assist me in friendship of every kind. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner

1.hcyc - 8 - Transience, emptiness and enlightenment (from The Shodoka), #unset, #Arthur C Clarke, #Fiction
   English version by Robert Aitken Original Language Chinese Transience, emptiness and enlightenment -- These are the ultimate truths of Buddhism; Keeping and teaching them is true Sangha devotion. If you don't agree, please ask me about it. Cut out directly the root of it all, -- This is the very point of the Buddha-seal. I can't respond to any concern about leaves and branches. <
1.hcyc - In my early years, I set out to acquire learning (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist Texts Original Language Chinese In my early years, I set out to acquire learning, And I studied commentaries and inquired into Sutras and Shastras. Distinguishing among terms and characteristics, I didn't know how to stop. Entering the sea to count the sands I exhausted myself in vain. But the Thus Come One reprimanded this folly: What benefit is there in counting other's treasures?! Unsuccessful all along, I felt I had practiced in vain. Many years I wasted as a transient, like dust in the wind. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts <
1.hcyc - It is clearly seen (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist Texts Original Language Chinese It is clearly seen: There is not a single thing. Nor are there any people; nor are there any Buddhas. The great thousand worlds are bubbles in the sea. All the worthy Sages are like flashes of lightning. Even if an iron wheel were rolled over one's head, Samadhi and wisdom would be fully bright and never lost. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts <
1.hcyc - Let others slander me (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist Texts Original Language Chinese Let others slander me; I bear their condemnation. Those who try to burn the sky only exhaust themselves. When I hear it, it's just like drinking sweet dew. Thus smelted and refined, suddenly one enters the inconceivable. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts <
1.hcyc - Roll the Dharma thunder (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist Texts Original Language Chinese Roll the Dharma thunder, Beat the Dharma drum. Clouds of kindness gather. Sweet dew is dispersed; Dragons and elephants tread upon it, moistening everything. The Three Vehicles and five natures are all roused awake. The Himalaya Pinodhni grass is unalloyed indeed; Pure ghee produced from it I have often partaken of. The nature completely pervades all natures. The dharma everywhere contains all dharmas. One moon universally appears in all waters. The moons in all waters are by one moon gathered in. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts <
1.hcyc - Who is without thought? (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist Texts Original Language Chinese Who is without thought? Who is without birth? If there is really no production, there is nothing not produced. Summon a wooden statue and inquire of it. Apply yourself to seeking Buddha-hood; sooner or later you will accomplish it. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts <
1.hcyc - With Sudden enlightened understanding (from The Song of Enlightenment), #unset, #Arthur C Clarke, #Fiction
   English version by International Institute for the Translation of Buddhist Texts Original Language Chinese With Sudden enlightened understanding Of the Dhyana of the Thus Come Ones, The six crossings-over and ten thousand practices are complete in substance, In a dream, very clearly, there are six destinies; After Enlightenment, completely empty, there is no universe. [bk1sm.gif] -- from Song of Enlightenment: By Great Master Yung Chia of the T'ang Dynasty, Edited by Tripitaka Master Hua / Translated by International Institute for the Translation of Buddhist Texts <
1.he - Hakuins Song of Zazen, #unset, #Arthur C Clarke, #Fiction
   English version by Daisetz Teitaro Suzuki Original Language Japanese All beings are primarily Buddhas. It is like water and ice: There is no ice apart from water; There are no Buddhas apart from beings. Not knowing how close the truth is to them, Beings seek for it afar -- what a pity! They are like those who, being in the midst of water, Cry out for water, feeling thirst. They are like the son of the rich man, Who, wandering away from his father, Goes astray amongst the poor. It is all due to their ignorance That beings transmigrate in the darkness Of the Six Paths of existence. When they wander from darkness to darkness, How can they ever be free from birth-and-death? As for the Dhyana practice as taught in the Mahayana, No amount of praise can exhaust its merits. The Six Paramitas--beginning with the Giving, Observing the Precepts, And other good deeds, variously enumerated, Such as Nembutsu, Repentance, Moral Training, and so on -- All are finally reducible to the practice of Dhyana. The merit of Dhyana practice, even during a single sitting, Erases the countless sins accumulated in the past. Where then are the Evil Paths to misguide us? The Pure Land cannot be far away. Those who, for once, listening to the Dharma In all humility, Praise it and faithfully follow it, Will be endowed with innumerable merits. But how much more so when you turn your eyes within yourselves And have a glimpse into your self-nature! You find that the self-nature is no-nature - The truth permitting no idle sophistry. For you, then, open the gate leading to the oneness of cause and effect; Before you, then, lies a straight road of non-duality and non-trinity. When you understand that form is the form of the formless, Your coming-and-going takes place nowhere else but where you are. When you understand that thought is the thought of the thought-less. Your singing-and-dancing is no other than the voice of the Dharma. How boundless is the sky of Samadhi! How refreshingly bright is the moon of the Fourfold Wisdom! Being so is there anything you lack? As the Absolute presents itself before you The place where you stand is the Land of the Lotus, And your person -- the body of the Buddha. [2139.jpg] -- from Essays in Zen Buddhism, First Series, by Daisetz Teitaro Suzuki

1.he - The Form of the Formless (from Hakuins Song of Zazen), #unset, #Arthur C Clarke, #Fiction
   English version by Daisetz Teitaro Suzuki Original Language Japanese When you understand that form is the form of the formless, Your coming-and-going takes place nowhere else but where you are. When you understand that thought is the thought of the thought-less. Your singing-and-dancing is no other than the voice of the Dharma. How boundless is the sky of Samadhi! How refreshingly bright is the moon of the Fourfold Wisdom! Being so is there anything you lack? As the Absolute presents itself before you The place where you stand is the Land of the Lotus, And your person -- the body of the Buddha. [2139.jpg] -- from Essays in Zen Buddhism, First Series, by Daisetz Teitaro Suzuki <
1.kg - Little Tiger, #unset, #Arthur C Clarke, #Fiction
   English version by Thubten Jinpa and Jas Elsener Original Language Tibetan The honey bee, a little tiger, is not addicted to the taste of sugar; his nature is to extract the juice from the sweet lotus flower! Dakinis, above, below, and on earth, unimpeded by closeness and distance, will surely extract the blissful essence when the yogins bound by pledges gather. The sun, the king of illumination, is not inflated by self-importance; by the karma of sentient beings, it shines resplendent in the sky. When the sun perfect in skill and wisdom dawns in the sky of the illuminated mind, without conceit, you beautify and crown the beings of all three realms. The smiling faces of the radiant moon are not addicted to hide and seek; by its relations with the sun, the moon takes waning and waxing forms. Though my gurus, embodiment of all refuge, are free of all fluctuation and of faults, through their flux-ridden karma the disciples perceive that the guru's three secrets display all kinds of effulgence. Constellations of stars adorning the sky are not competing in a race of speed; due to the force of energy's pull, the twelve planets move clockwise with ease. Guru, deity, and dakini -- my refuge -- though not partial toward the faithful, unfailingly you appear to guard those with fortunate karma blessed. The white clouds hovering above on high are not so light that they arise from nowhere; it is the meeting of moisture and heat that makes the patches of mist in the sky. Those striving for good karma are not greedy in self-interest; by the meeting of good conditions they become unrivaled as they rise higher. The clear expanse of the autumn sky is not engaged in the act of cleansing; yet being devoid of all obscuration, its pure vision bejewels the eyes. The groundless sphere of all phenomena is not created fresh by a discursive mind; yet when the face of ever-presence is known, all concreteness spontaneously fades away. Rainbows radiating colors freely are not obsessed by attractive costumes; by the force of dependent conditions, they appear distinct and clearly. This vivid appearance of the external world, though not a self-projected image, through the play of fluctuating thought and mind, appears as paintings of real things. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner

1.kt - A Song on the View of Voidness, #unset, #Arthur C Clarke, #Fiction
   English version by Thupten Jinpa & Jas Elsner Original Language Tibetan Homage to the Adamantine Mind! Dharma king, you who have realized the essence; you who expound the way of being, out of compassion: king Buddha Samdrup, I bow to you in my heart, pray listen to me. Through your kind and skillful means, by a habit long formed, and as a fruit of long practice in this life, I have realized the nature of ever-presence. When the secret of appearance is revealed, everything arises in a tone of voidness, undefined by the marks of identity. Like a sky that is nothing but an image. When the secret of thoughts is revealed, though active, they are but mind's sport, naked reflections of transcendent mind unsullied by deliberation and correction. When the secret of recollection is revealed, every memory is but an illumination of self-knowledge in the ever-present state, untainted by ego consciousness. When the secret of illusions is revealed, they seem nothing but the primordial state, appearing in the visual field of rikpa, untouched by the dualism of mind and things. When the secret of abiding is revealed, you are in the state of self-cognition, however long you remain, free of elaboration, the expanse unstained by laxity and torpor. When the secret of mobility is revealed, however much you move, you remain within clear light, unstained by distraction, excitement, and so on, a true self-recognizer. When the secret of samsara is revealed, however often one may circle, the cycles are illusion unaffected by joy and pain. This is the realization of Buddha's four bodies. When the secret of peace is revealed, however tranquil one's attainments, they are but an image; this is the natural pure space, free of the signs of being and nonbeing. When the secret of birth is revealed, however one's reborn, it's but an emanation; meditation's vision of pure self-generation free of clinging and apprehensions. When the secret of death is revealed, however often one may die, it's but the vision of the ultimate, the stages of completion perfect, free of any karmic deeds. When the secret of bliss is revealed, its intensity cannot be bettered; this is the state of spontaneous bliss, free of all traces of contamination. When the secret of luminosity is revealed, however bright, it's but an empty form -- mother image of the void in space, free of every multiplicity. When the secret of emptiness is revealed, though empty, it is the unsurpassed, devoid of every contingent stain, and free from every deception. When the secret of the view is revealed, however much one looks and sees, the world remains beyond thought and word -- the expanse beyond dichotomies. When the secret of meditation is revealed, however much one meditates, it's but a state -- undistracted, and in natural restfulness, free of exertion and constraint. When the secret of action is revealed, whatever one does are the six perfections -- spontaneous, free, and to the point, uncolored by strictures and moral codes. When the secret of fruition is revealed, achievements are but the cognition of mind as dharmakaya, the mind itself free of hope and fear. This is the profound innermost secret; guru's blessings have entered my heart; naked nonduality dawns within; the secret of samsara and nirvana is revealed! I have beheld the face of the ordinary mind; I have arrived at the view that is free of extremes; even if the Buddha came in person now, I have no queries that require his advice! This song on the view of voidness expounding the nature of the being of all, spoken in words inspired by conviction, was sung in a voice echoing itself, unobstructed, in between meditation sessions. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner

1.lb - Sitting Alone On Jingting Mountain by Li Po, #Li Bai - Poems, #Li Bai, #Poetry
  Li Po (701-762) is China's great Taoist and Buddhist poet. by owner. provided at no charge for educational purposes

1.lr - An Adamantine Song on the Ever-Present, #unset, #Arthur C Clarke, #Fiction
   English version by Thubten Jinpa and Jas Elsner Original Language Tibetan To experience the ocean of essence, resembling the sphere of unchanging space: free of center and perimeter, pervading the expanse. Enlightened mind transcends cognitions! Rootless and baseless are appearance and void, in the self-arisen rikpa of every perception. Vivid is the sense of noncessation: luminous, the absence of object perception. Within the voidness free of class distinction all appearances dissolve, for their ground is lost; The rikpa of liberation is spread evenly. Subject and object are both void, for their roots are lost. The essence of self-arisen wisdom and all duality are cleansed like the sky; subjects and objects arise as free from bounds, as naked dharmakaya! This is the Great Perfection, free of cognition! The self-arisen ground primordially pure, the ultraversed path supremely swift, the unsought fruit spontaneously savored, such is the Great Perfection, in the radiant dharmakaya. This primordial sphere of pervasive essence is the Great Perfection of samsara and nirvana; this song of transcending -- beyond cause and effect, beyond all endeaver, was sung by Longchen Rabjam Zangpo. [1585.jpg] -- from Songs of Spiritual Experience: Tibetan Buddhist Poems of Insight & Awakening, Translated by Thupten Jinpa / Translated by Jas Elsner

1.tr - The Wind Has Settled, #Ryokan - Poems, #Taigu Ryokan, #Buddhism
  This is the wondrous power of Buddhism.

20.01 - Charyapada - Old Bengali Mystic Poems, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   This poem or song is an outright cryptogram. It speaks of mysterious things in an even more mysterious way. First of all, we must note that the poet is a woman. She calls herself kukkuri. But why of all names a "bitch"? Well, she is in good company. One remembers the Vedic Sarama or Sarameya. The West too has its Hound of Heaven. Only the term here has been put in its vernacular form. Anyhow it is a yogini who embodies or represents the divine Being, nairatma devi, as the Buddhist commentator says.
   The opening lines have a clear Vedic ring, they take us back to the famous Devi Sukta where the poetess there too it is a Rishika, Vak or Vagambhrinifeels herself one with the Supreme Shakti and declares her mightinesses.

2.00 - BIBLIOGRAPHY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  COOMARASWAMY, ANANDA K. Buddha and the Gospel of Buddhism (New York, 1916).
  . The Transformation of Nature in Art (Cambridge, Mass., 1935).
  . Hinduism and Buddhism (New York, n. d.).
  CURTIS, A. M. The Way of Silence (Burton Bradstock, Dorset, 1937).
  --
  GODDARD, DWIGHT. A Buddhist Bible (published by the editor, Thetford, Maine, 1938). This volume contains translations of several Mahayana texts not to be found, or to be found only wida much difficulty, elsewhere. Among these are The Diamond Sutra, The Surangama Sutra, The Lankavatara Sutra, The Awakening of Faith and The Sutra of the Sixth Patriarch.
  GUNON, REN. Man and His Becoming According to the Vedanta (London, n. d.).
  --
  PRATT, J. B. The Pilgrimage of Buddhism (New York, 1928).
  RADHAKRISHNAN, S. The Hindu View of Life (London and New York, 1927).
  --
  Sutra Spoken by the Sixth Patriarch, Hui Neng. Translated by Wung Mou-lam (Shanghai, 1930). Reprinted in A Buddhist Bible (Thetford, 1938).
  SUZUKI, B. L. Mahayana Buddhism (London, 1938).
  SUZUKI, D. T. Studies in Zen Buddhism (London, 1927).
  . Studies in the Lankavatara Sutra (Kyoto and London, 1935).
  . Manual of Zen Buddhism (Kyoto, 1935).
  TAGORE, RABINDRANATH. One Hundred Poems of Kabir (London, 1915).

2.01 - On Books, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: This Purana is not so early as that. All the Puranas, in fact, are post- Buddhistic. They are a part of the Brahmanic revival which came as a reaction against Buddhism in the Gupta period.
   Disciple: They are supposed to have been written in or about the 3rd or 4th century A.D.
  --
   As the result of that action some change may come about in the nature which might amount to what may be called transformation. But in the Gita the instruments of action remain human throughout (the Buddhi etc.). It does not speak of the intuitive consciousness.
   In our ancient works there is no conception about the evolutionary nature of the world, or rather, they do not have the vision of humanity as an evolutionary expression of the Divine in which new levels of consciousness gradually open up, or are bound to open up. There is no clear idea of the new type of being that would evolve out of man.

2.01 - The Object of Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  2:The traditional systems, whatever their other differences, all proceed on the belief or the perception that the Eternal and Absolute can only be or at least can only inhabit a pure transcendent state of non-cosmic existence or else a non-existence. All cosmic existence or all that we call existence is a state of ignorance. Even the highest individual perfection, even the blissful cosmic condition is no better than a supreme ignorance. All that is individual, all that is cosmic has to be austerely renounced by the seeker of the absolute Truth. The supreme quiescent Self or else the absolute Nihil is the sole Truth, the only object of spiritual knowledge. The state of knowledge, the consciousness other than this temporal that we must attain is Nirvana, an extinction of ego, a cessation of all mental, vital and physical activities, of all activities whatsoever, a supreme illumined quiescence, the pure bliss of an impersonal tranquillity self-absorbed and ineffable. The means are meditation, concentration excluding all things else, a total loss of the mind in its object. Action is permissible only in the first stages of the search in order to purify the seeker and make him morally and temperamentally a fit vessel for the knowledge. Even this action must either be confined to the performance of the rites of worship and the prescribed duties of life rigorously ordained by the Hindu Shastra or, as in the Buddhistic discipline, must be guided along the eight-fold path to the supreme practice of the works of compassion which lead towards the practical annihilation of self in the good of others. In the end, in any severe and pure Jnanayoga, all works must be abandoned for an entire quiescence. Action may prepare salvation, it cannot give it. Any continued adherence to action is incompatible with the highest progress and may be an insuperable obstacle to the attainment of the spiritual goal. The supreme state of quiescence is the very opposite of action and cannot be attained by those who persist in works. And even devotion, love, worship are disciplines for the unripe soul, are at best the best methods of the Ignorance. For they are offered to something other, higher and greater than ourselves; but in the supreme knowledge there can be no such thing, since there is either only one self or no self at all and therefore either no one to do the worship and offer the love and devotion or no one to receive it. Even thought-activity must disappear in the sole consciousness of identity or of nothingness and by its own quiescence bring about the quiescence of the whole nature. The absolute Identical alone must remain or else the eternal Nihil.
  3:This pure Jnanayoga comes by the intellect, although it ends in the transcendence of the intellect and its workings. The thinker in us separates himself from all the rest of what we phenomenally are, rejects the heart, draws back from the life and the senses, separates from the body that he may arrive at his own exclusive fulfilment in that which is beyond even himself and his function. There is a truth that underlies, as there is an experience that seems to justify, this attitude. There is an Essence that is in its nature a quiescence, a supreme of Silence in the Being that is beyond its own development and mutations, immutable and therefore superior to all activities of which it is at most a Witness. And in the hierarchy of our psychological functions the Thought is in a way nearest to this Self, nearest at least to its aspect of the all-conscious knower who regards all activities but can stand back from them all. The heart, will and other powers in us are fundamentally active, turn naturally towards action, find through it their fulfilment, -although they also may automatically arrive at a certain quiescence by fullness of satisfaction in their activities or else by a reverse process of exhaustion through perpetual disappointment and dissatisfaction. The thought too is an active power, but is more capable of arriving at quiescence by its own conscious choice and will. The thought is more easily content with the illumined intellectual perception of this silent Witness Self that is higher than all our activities and, that immobile Spirit once seen, is ready, deeming its mission of truth-finding accomplished, to fall at rest arid become itself immobile. For in its most characteristic movement it is itself apt to be a disinterested witness, judge, observer of things more than an eager participant and passionate labourer in the work and can arrive very readily at a spiritual or philosophic calm and detached aloofness. And since men are mental beings, thought, if not truly their best and highest, is at least their most constant, normal and effective means for enlightening their ignorance. Armed with its functions of gathering and reflection, meditation, fixed contemplation, the absorbed dwelling of the mind on its object, sravana, manana, hididhyasana, it stands at our tops as an indispensable aid to our realisation of that which we pursue, and it is not surprising that it should claim to be the leader of the journey and the only available guide or at least the direct and innermost door of the temple.

2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Purusha who merely watches, consents to God's work, holds up the Adhar and enjoys the fruits that God gives. The work itself is done by God as Shakti, by Kali, and is offered up by her as a Yajna to Sri Krishna; you are the Yajamana who sees the sacrifice done, whose presence is necessary to every movement of the sacrifice and who tastes its results. This separation of yourself, this renunciation of the kartr.tva-abhimana (the idea of yourself as the doer) is easier if you know what the Adhar is. Above the Buddhi which is the highest function of mind is the higher Buddhi, or vijnana, the seat of the satyadharma, truth of knowledge, truth of bhava, truth of action, and above this ideal faculty is the ananda or cosmic bliss in which the divine part of you dwells. It is of this vijnana and this ananda that Christ spoke as the kingdom of God that is within you.
  The Yoga and Its Objects
  --
  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 catmani; 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
  --
   and free from egoism; for these three things are the chief enemies of self-surrender. If you are nirdvandva, you can be nih.spr.ha, but hardly otherwise, for every dvandva creates in the mind by the very nature of the mind some form of ragadves.a, like and dislike, attraction and repulsion, whether they are the lowest dualities that appeal to the mind through the body, hunger and thirst, heat and cold, physical pleasure and pain, or the middle sorts that appeal to it through the feelings and desires, success and failure, victory and defeat, fortune and misfortune, pleasure and displeasure, joy and grief, hate and love, or the highest which appeal to the mind through the discriminating Buddhi, virtue and sin, reason and unreason, error and truth. These things can only be put under our feet by complete knowledge, the knowledge that sees God in all things and thus comes to understand the relations of things to each other in his great cosmic purpose, by complete Bhakti which accepts all things with joy,
  - thus abolishing the dvandvas, - because they come from the

2.02 - Meeting With the Goddess, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Hindu and Buddhist iconography. Tantric symbolism was carried by medieval
   Buddhism out of India into Tibet, China, and Japan.

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Zen
  Sauras, as well as the whole of Buddhism and its Scriptures
  are merely so many explanations, comments and interpretations
  --
  was not the heresies of later Buddhism - Buddhism decayed
  and senescent, but the triumphant doctrines of the Karmakanda
  --
  gracious shadow of Buddhism distorted in the sombre & cruel
  minds of those fierce Mediterranean races, when they pictured
  --
  hedonist or utilitarian. The Buddhists knew it 2000 years ago
  and the Aryans of India practised it before that; the whole life
  --
  and distinguishing idea of Christianity; in humanity, the Buddhistic spirit of mercy, pity, love, of which Europe knew nothing
  till Christianity breathed it forth over the Mediterranean and

2.02 - Yoga, #Words Of The Mother II, #The Mother, #Integral Yoga
  1. Buddhist and Shankarite:
  The world is an illusion, a field of ignorance and suffering due to ignorance. The one thing to do is to get out of it as soon as possible and to disappear into the original Non-Existence or

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Zen
  oneself, the moral ideal of Buddhism is selfless benevolence &
  beneficence to others; the moral ideal of Hinduism is the perfect
  --
  are, as we know, three means of salvation; salvation by knowledge, the central position in Buddhism; salvation by faith &
  love, the central position in Christianity; salvation by faith &
  --
  of later Buddhism, Buddhism decayed and senescent, but the triumphant Karmakanda which made the faithful performance of
  Vedic ceremonies the one path and heaven the highest goal. In his
  --
  worlds, is Buddhi or Supra-intelligence, an energy which is above
  mind and reason and acts independently of any cerebral organ.
  --
  brain but aspects of a spiritual presence manifesting itself cosmically in phenomenal existence. Will, through Buddhi, creating
  and operating on phenomena in subtle matter evolves Mind,
  --
  but Sankhya and Buddhism agree in rejecting the materialistic
  reading of the Universe and oppose to the well-tested certainties
  --
  Sankhya gives the name of Prakriti, while Vedanta & Buddhism,
  admitting the term Prakriti, prefer to call it Maya. But Prakriti
  --
  Things. Buddhism, still more trenchant, does away with the
  reality of Purusha and Prakriti altogether and regards Cosmic
  --
  fully expressed in their highest and noblest form by Buddhism
  five hundred years before they received a passionately emotional
  --
  culture and in the noble and perfect Buddhist-Confucian system
  of ethics and ideal of life which regulates Chinese politics, society and individual life. In India on the other hand, as we shall

2.03 - On Medicine, #Evening Talks With Sri Aurobindo, #unset, #Zen
   When a congregation of fifty thousand persons was caught in a fire due to an earthquake there was not a single cry, not a mutter. All men were standing up and chanting a Buddhist hymn. That is a heroic people with wonderful self-control.
   Disciple: If they have such self-control they would be very good at Yoga.

2.03 - THE MASTER IN VARIOUS MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "A man may be united with God either through action or through inwardness of thought, but he can know everything through bhakti. Through bhakti one spontaneously experiences kumbhaka. The nerve currents and breathing calm down when the mind is concentrated. Again, the mind is concentrated when the nerve currents and breathing calm down. Then the Buddhi, the discriminating power, becomes steady. The man who achieves this state is not himself aware of it.
  Efficacy of bhaktiyoga
  --
  "That which is the Pure tman is the Great Cause, the Cause of the cause. The gross, the subtle, the causal, and the Great Cause. The five elements are gross. Mind, Buddhi, and ego are subtle. Prakriti, the Primal Energy, is the cause of all these. Brahman, Pure tman, is the Cause of the cause.
  This Pure tman alone is our real nature. What is jnna? It is to know one's own Self and keep the mind in It. It is to know the Pure tman.
  --
  MASTER: "This is the lingasarira, or embodied soul. It consists of manas, Buddhi, chitta, and Ahamkra."
  DEVOTEE: "Who is the embodied soul?"

2.03 - The Purified Understanding, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  We must, however, consider deeply and clearly what we mean by the understanding and by its purification. We use the word as the nearest equivalent we can get in the English tongue to the Sanskrit philosophical term Buddhi; therefore we exclude from it the action of the sense mind which merely consists of the recording of perceptions of all kinds without distinction whether they be right or wrong, true or mere illusory phenomena, penetrating or superficial. We exclude that mass of confused conception which is merely a rendering of these perceptions and is equally void of the higher principle of judgment and discrimination. Nor can we include that constant leaping current of habitual thought which does duty for understanding in the mind of the average unthinking man, but is only a constant repetition of habitual associations, desires, prejudices, prejudgments, received or inherited preferences, even though it may constantly enrich itself by a fresh stock of concepts streaming in from the environment and admitted without the challenge of the sovereign discriminating reason. Undoubtedly this is a sort of understanding which has been very useful in, the development of man from the animal; but it is only one remove above the animal mind; it is a half-animal reason subservient to habit, to desire and the senses and is of no avail in the search whether for scientific or philosophical or, spiritual knowledge. We have to go beyond it; its purification can only be effected either by dismissing or silencing it altogether or by transmuting it into the true understanding.
  By the understanding we mean that which at once perceives, judges and discriminates, the true reason of the human being not subservient to the senses, to desire or to the blind force of habit, but working in its own right for mastery, for knowledge. Certainly, the reason of man as he is at present does not even at its best act entirely in this free and sovereign fashion; but so far as it fails, it fails because it is still mixed with the lower half-animal action, because it is impure and constantly hampered and pulled down from its characteristic action. In its purity it should not be involved in these lower movements, but stand back from the object, and observe disinterestedly, put it in its right place in the whole by force of comparison, contrast, analogy, reason from its rightly observed data by deduction, induction, inference and holding all its gains in memory and supplementing them by a chastened and rightly-guided imagination view all in the light of a trained and disciplined judgment. Such is the pure intellectual understanding of which disinterested observation, judgment and reasoning are the law and characterising action.
  But the term Buddhi is also used in another and profounder sense. The intellectual understanding is only the lower hhddhi; there is another and a higher Buddhi which is not intelligence but vision, is not understanding but rather an over-standings297 in knowledge, and does not seek knowledge and attain it in subjection to the data it observes but possesses already the truth and brings it out in the terms of a revelatory and intuitional thought. The nearest the human mind usually gets to this truth-conscious knowledge is that imperfect action of illumined finding which occurs when there is a great stress of thought and the intellect electrified by constant discharges from behind the veil and yielding to a higher enthusiasm admits a considerable instreaming from the intuitive and inspired faculty of knowledge. For there is an intuitive mind in man which serves as a recipient and channel for these instreamings from a supramental faculty. But the action of intuition and inspiration in us is imperfect in kind as well as intermittent in action; ordinarily, it comes in response to a claim from the labouring and struggling heart or intellect and, even before its givings enter the conscious mind, they are already affected by the thought or aspiration which went up to meet them, are no longer pure but altered to the needs of the heart or intellect; and after they enter the conscious mind, they are immediately seized upon by the intellectual understanding and dissipated or broken up so as to fit in with our imperfect intellectual knowledge, or by the heart and remoulded to suit our blind or half-blind emotional longings and preferences, or even by the lower cravings and distorted to the vehement uses of our hungers and passions.
  If this higher Buddhi could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future298a no less than the past. Certainly, we are intended to grow in our receptivity to this higher faculty of truth-conscious knowledge, but its full and unveiled use is as yet the privilege of the gods and beyond our present human stature.
  We see then what we mean precisely by the understanding and by that higher faculty which we may call for the sake of convenience the ideal faculty and which stands to the developed intellect much in the same relation as the intellect stands to the half-animal reason of the undeveloped man. It becomes evident also what is the nature of the purification which is necessary before the understanding can fulfil rightly its part in the attainment of right knowledge. All impurity is a confusion of working, a departure from the dharma, the just and inherently right action of things which in that right action are pure and helpful to our perfection and this departure is usually the result of an ignorant confusion298b of Dharmas in which the function lends itself to the demand of other tendencies than those which are properly its own.

2.04 - On Art, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: I did, but the word is not given there in that sense; it only carries the sense of Chaitya of the Buddhists and the Jains.
   Sri Aurobindo: That is quite another meaning. But what about this one?

2.05 - Apotheosis, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Mahayana Buddhism of Tibet, China, and Japan is the Lotus
  Bearer, Avalokiteshvara, "The Lord Looking Down in Pity," so
  --
  Hinayana Buddhism (the Buddhism surviving in Ceylon, Burma, and
  Siam) reverses the Buddha as a human hero, a supreme saint and sage.
  Mahayana Buddhism, on the other hand (the Buddhism of the north), regards
  the Enlightened One as a world savior, an incarnation of the universal princi
  --
  Mahayana Buddhism has developed a pantheon of many Bodhisattvas and
  many past and future Buddhas. These all inflect the manifested powers of the
  --
  found in every Buddhist temple of the farthest Orient. She is
  blessed alike to the simple and to the wise; for behind her vow
  --
  this is an old rule" (from the Buddhist Dhammapada, 1:5; "Sacred Books of
  the East," Vol. X, Part I, p. 5; translation by Max Miiller).
  --
  standing' " (Ananda K. Coomaraswamy, Hinduism and Buddhism; New York:
  The Philosophical Library, no date, p. 63). The word "de-spiration" is con
  --
  responding to the Buddhist Kama, "desire") and the death-wish
  (thanatos or destrudo, which is identical with the Buddhist Mara,
  "hostility or death") are the two drives that not only move the
  --
  method of the celebrated Buddhist Eightfold Path:
  Right Belief, Right Intentions,
  --
  Nirvana'" (Ananda K. Coomaraswamy, Buddha and the Gospel of Buddhism;
  New York: G. P. Putnam's Sons, 1916, p. 245).
  --
  twenty-eighth Buddhist patriarch, Bodhidharma, "to pacify his
  soul." Bodhidharma retorted, "Produce it and I will pacify it."
  --
  Coomaraswamy, Hinduism and Buddhism, p. 74.
  1 2 6
  --
  This is what the Buddhist calls "the sermon of the inanimate."
  A certain Hindu ascetic who lay down to rest beside the holy
  --
  Daisetz Teitaro Suzuki, Essays in Zen Buddhism (London, 1927), and Lafcadio
  Hearn, Japan (New York, 1904).

2.05 - The Cosmic Illusion; Mind, Dream and Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   political and social gospels, the illusion of his ethical efforts at perfection, the illusion of philanthropy and service, the illusion of works, the illusion of fame, power, success, the illusion of all achievement. Human social and political endeavour turns always in a circle and leads nowhere; man's life and nature remain always the same, always imperfect, and neither laws nor institutions nor education nor philosophy nor morality nor religious teachings have succeeded in producing the perfect man, still less a perfect humanity, - straighten the tail of the dog as you will, it has been said, it always resumes its natural curve of crookedness. Altruism, philanthropy and service, Christian love or Buddhist compassion have not made the world a whit happier, they only give infinitesimal bits of momentary relief here and there, throw drops on the fire of the world's suffering. All aims are in the end transitory and futile, all achievements unsatisfying or evanescent; all works are so much labour of effort and success and failure which consummate nothing definitive: whatever changes are made in human life are of the form only and these forms pursue each other in a futile circle; for the essence of life, its general character remains the same for ever. This view of things may be exaggerated, but it has an undeniable force; it is supported by the experience of man's centuries and it carries in itself a significance which at one time or another comes upon the mind with an overwhelming air of self-evidence. Not only so, but if it is true that the fundamental laws and values of terrestrial existence are fixed or that it must always turn in repeated cycles,
  - and this has been for long a very prevalent notion, - then this view of things in the end is hardly escapable. For imperfection, ignorance, frustration and suffering are a dominant factor of the existing world-order, the elements contrary to them, knowledge, happiness, success, perfection are constantly found to be deceptive or inconclusive: the two opposites are so inextricably mixed that, if this state of things is not a motion towards a greater fulfilment, if this is the permanent character of the world-order, then it is hard to avoid the conclusion that all here is either the creation of an inconscient Energy, which would account for the incapacity of an apparent consciousness to arrive at anything, or

2.06 - Reality and the Cosmic Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   consciousness: the individual has only a relative value and a temporary reality. But if Matter turns out to be itself unreal or derivative and simply a phenomenon of Energy, as seems now to be the probability, then Energy remains as the sole Reality; the percipient, his perception, the perceived object are only phenomena of Energy. But an Energy without a Being or Existence possessing it or a Consciousness supplying it, an Energy working originally in the void, - for the material field in which we see it at work is itself a creation, - looks itself very much like a mental construction, an unreality: or it might be a temporary inexplicable outbreak of motion which might cease at any time to create phenomena; the Void of the Infinite alone would be enduring and real. The Buddhist theory of the percipient and the perception and the percept as a construction of Karma, the process of some cosmic fact of Action, gave room to such a conclusion; for it led logically to the affirmation of the NonBeing, Void or Nihil. It is possible indeed that what is at work is not an Energy, but a Consciousness; as Matter reduces itself to
  Energy seizable by us not in itself but in its results and workings, so Energy could be reduced to action of a Consciousness seizable by us not in itself but in its results and workings. But if this
  --
  Self and of all existence. The Buddhists took this last step and refused reality to the Self on the ground that it was as much as the rest a construction of the mind; they cut not only God but the eternal Self and impersonal Brahman out of the picture.
  An uncompromising theory of Illusion solves no problem of our existence; it only cuts the problem out for the individual by showing him a way of exit: in its extreme form and effect, our being and its action become null and without sanction, its experience, aspiration, endeavour lose their significance; all, the one incommunicable relationless Truth excepted and the turning away to it, become equated with illusion of being, are part of a universal Illusion and themselves illusions. God and ourselves and the universe become myths of Maya; for God is only a reflection of Brahman in Maya, ourselves are only a reflection of Brahman in illusory individuality, the world is only an imposition on the Brahman's incommunicable self-existence.

2.06 - The Wand, #Liber ABA, #Aleister Crowley, #Philosophy
  10:Now there are very great difficulties to be overcome in the training of the mind. Perhaps the greatest is forgetfulness, which is probably the worst form of what the Buddhists call ignorance. Special practices for training the memory may be of some use as a preliminary for persons whose memory is naturally poor. In any case the Magical Record prescribed for Probationers of the A.'.A.'. is useful and necessary.
  11:Above all the practices of Liber III must be done again and again, for these practices develop not only vigilance but those inhibiting centres in the brain which are, according to some psychologists, the mainspring of the mechanism by which civilized man has raised himself above the savage.

2.06 - WITH VARIOUS DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The bhaktas retain 'I-consciousness'; the jnanis do not. Nangta used to teach how to establish oneself in the true Self, saying, 'Merge the mind in the Buddhi and the Buddhi in the tman; then you will be established in your true Self."
  "But the 'I' persists. It cannot be got rid of. Imagine a limitless expanse of water: above and below, before and behind, right and left, everywhere there is water. In that water is placed a jar filled with water. There is water inside the jar and water outside, but the jar is still there. The 'I' is the jar.

2.07 - On Congress and Politics, #Evening Talks With Sri Aurobindo, #unset, #Zen
   There was not the idea of 'interests' in India as in Europe, i.e., each community was not fighting for its own interests; but there was rather the idea of Dharma the function which the individual and the community have to fulfil in the larger national life. There were caste organisations not based upon a religio-social basis as we find nowadays; they were more or less groups organised for a communal life. There were also religious communities like the Buddhists, Jains, etc. Each followed its own law Swadharma unhampered by the State. The State recognised the necessity of allowing such various forms of life to develop freely in order to give to the national spirit a richer expression.
   Then over the two there was the central authority, whose function was not so much to legislate as to harmonise and see that everything was going on all right. It was administered by a Raja, in some cases, also, by an elected head of the clan, as in the instance of Gautama Buddha. Each ruled over either a small State or a group of small States or republics. One was not at the head to put his hands over all organisations and keep them down. If he interfered with them he was deposed because each of these organisations had its own laws which had been established for long ages. The machinery of the State also was not so mechanical as in the West it was plastic and elastic.
  --
   Before Buddha there were Kshatriyas in Bengal. When Buddhism collapsed there remained two castes, Brahmins and Shudras, other castes rightly resented being called 'Shudras'. In ancient times the agriculturist, the trader and the craftsman were all Vaishyas.
   Disciple: Nowadays there is the democratic ideal.

2.07 - The Knowledge and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But our mind cannot remain satisfied - the mind of Buddhism itself did not remain satisfied - with this evasion at the very root of the whole matter. In the first place, these philosophies, while thus putting aside the root question, do actually make far-reaching assertions that assume, not only a certain operation and symptoms, but a certain fundamental nature of the Ignorance from which their prescription of remedies proceeds; and it is obvious that without such a radical diagnosis no prescription of remedies can be anything but an empiric dealing.
  But if we are to evade the root-question, we have no means of judging whether the assertions advanced are correct or the remedies prescribed the right ones, or whether there are not others which without being so violent, destructively radical or of the nature of a surgical mutilation or extinction of the patient may yet bring a more integral and natural cure. Secondly, it is always the business of man the thinker to know. He may not be able by mental means to know the essentiality of the

2.07 - The Supreme Word of the Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   tification of their being and their nature. From this need arise the religions of love and works, whose strength is that they satisfy and lead Godwards the most active and developed powers of our humanity, - for only by starting from these can knowledge be effective. Even Buddhism with its austere and uncompromising negation both of subjective self and objective things had still to found itself initially on a divine discipline of works and to admit as a substitute for bhakti the spiritualised emotionalism of a universal love and compassion, since so only could it become an effective way for mankind, a truly liberating religion. Even illusionist Mayavada with its ultralogical intolerance of action and the creations of mentality had to allow a provisional and practical reality to man and the universe and to God in the world in order to have a first foothold and a feasible starting-point; it had to affirm what it denied in order to give some reality to man's bondage and to his effort for liberation.
  But the weakness of the kinetic and the emotional religions is that they are too much absorbed in some divine Personality and in the divine values of the finite. And, even when they have a conception of the infinite Godhead, they do not give us the full satisfaction of knowledge because they do not follow it out into its most ultimate and supernal tendencies. These religions fall short of a complete absorption in the Eternal and the perfect union by identity, - and yet to that identity in some other way, if not in the abstractive, since there all oneness has its basis, the spirit that is in man must one day arrive. On the other hand, the weakness of a contemplative quietistic spirituality is that it arrives at this result by a too absolute abstraction and in the end it turns into a nothing or a fiction the human soul whose aspiration was yet all the time the whole sense of this attempt at union; for without the soul and its aspiration liberation and union could have no meaning. The little that this way of thinking recognises of his other powers of existence, it relegates to an inferior preliminary action which never arrives at any full or satisfying realisation in the Eternal and Infinite. Yet these things too which it restricts unduly, the potent will, the strong yearning of love, the positive light and all-embracing intuition
  --
  It is at first a wisdom of the intelligence, the Buddhi; but that is accompanied by a moved spiritualised state of the affective nature,6 bhava. This change of the heart and mind is the beginning of a total change of all the nature. A new inner birth and becoming prepares us for oneness with the supreme object of our love and adoration, madbhavaya. There is an intense delight of love in the greatness and beauty and perfection of this divine Being now seen everywhere in the world and above it, prti. That deeper ecstasy assumes the place of the scattered and external pleasure of the mind in existence or rather it draws all other delight into it and transforms by a marvellous alchemy the mind's and the heart's feelings and all sense movements. The whole consciousness becomes full of the Godhead and replete with his answering consciousness; the whole life flows into one sea of bliss-experience. All the speech and thought of such Godlovers becomes a mutual utterance and understanding of the
  5 sarvatha vartamano'pi sa yog mayi vartate.
  --
  Divine. In that one joy is concentrated all the contentment of the being, all the play and pleasure of the nature. There is a continual union from moment to moment in the thought and memory, there is an unbroken continuity of the experience of oneness in the spirit. And from the moment that this inner state begins, even in the stage of imperfection, the Divine confirms it by the perfect Yoga of the will and intelligence. He uplifts the blazing lamp of knowledge within us, he destroys the ignorance of the separative mind and will, he stands revealed in the human spirit. By the Yoga of the will and intelligence founded on an illumined union of works and knowledge the transition was effected from our lower troubled mind-ranges to the immutable calm of the witnessing Soul above the active nature. But now by this greater yoga of the Buddhi founded on an illumined union of love and adoration with an all-comprehending knowledge the soul rises in a vast ecstasy to the whole transcendental truth of the absolute and all-originating Godhead. The Eternal is fulfilled in the individual spirit and individual nature; the individual spirit is exalted from birth in time to the infinitudes of the Eternal.

2.08 - ALICE IN WONDERLAND, #God Exists, #Swami Sivananda Saraswati, #Hinduism
  To face God and to encounter Him in our actual life is to live religion. So, religion is not ringing a bell, waving a light, or chanting a Mantra. It is encountering God face to face. So, religion is superior to philosophy, if you understand religion in the true sense of the term. Religion is not Hinduism, Christianity, Buddhism. It is the art of envisaging God-being.
  Man melting, like ice vanishing before the blaze of the sun. That is religion. When the sun of God-consciousness rises, this substance called body-consciousness evaporates into an ethereal nothing. Gradually, we begin to approximate God-being. The life of religion is the way of gradual approximation to God-consciousness. Here, true love begins to preponderate in our lives. We do not merely think of God as philosophers or academicians or professors. We love God; and we cannot love a thing which is not really there. We cannot love a thing which is only an idea or a concept in our mind.

2.08 - Memory, Self-Consciousness and the Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Therefore through that it can most easily lay hold on the fact of eternal being, on the reality; all the rest it is tempted, when it considers things narrowly, to look on not merely as phenomenon, but as, possibly, error, ignorance, illusion, because they no longer appear to it directly real. So the Illusionist considers them; the only thing he holds to be truly real is that eternal self which lies behind the mind's direct present self-consciousness. Or else, like the Buddhist, one comes to regard even that eternal self as an illusion, a representation, a subjective image, a mere imagination or false sensation and false idea of being. Mind becomes to its own view a fantastic magician, its works and itself at once strangely existent and non-existent, a persistent reality and yet a fleeting error which it accounts for or does not account for, but in any case is determined to slay and get done with both itself and its works so that it may rest, may cease in the timeless repose of the Eternal from the vain representation of appearances.
  But, in truth, our sharp distinctions made between the without and the within, the present and the past self-consciousness are tricks of the limited unstable action of mind. Behind the mind and using it as its own surface activity there is a stable consciousness in which there is no binding conceptual division between itself in the present and itself in the past and future; and yet it knows itself in Time, in the present, past and future, but at once, with an undivided view which embraces all the mobile experiences of the Time-self and holds them on the foundation of the immobile timeless self. This consciousness we can become aware of when we draw back from the mind and its activities or when these fall silent. But we see first its immobile status, and if we regard only the immobility of the self, we may say of it that it is not only timeless, but actionless, without movement of idea, thought, imagination, memory, will, self-sufficient, selfabsorbed and therefore void of all action of the universe. That then becomes alone real to us and the rest a vain symbolising in non-existent forms - or forms corresponding to nothing truly existent - and therefore a dream. But this self-absorption is only

2.08 - On Non-Violence, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: He also spoke at Bombay on the anniversary of Gautama Buddha and said Buddhism was not given sufficient trial.
   Sri Aurobindo: Christianity and Buddhism, I am afraid, will ever remain without being given a trial. They make such a demand on human nature that it cannot be fulfilled so long as man is what he is.
   Disciple: I get puzzled by Mahatmaji's logic, or shall I say, by his want of logic. At one time he says: "You must not fast against your enemy because by that you do violence to him. But you can fast when you have a grievance, or a cause, against your father." Then in the Vaikom Satyagraha when the people began to fast he said: "Why do you fast? The king is your father, why do you injure his feelings?"

2.08 - The Sword, #Liber ABA, #Aleister Crowley, #Philosophy
  The most dazzling example of this is shown in the history of the study of Buddhism.
  The early scholars simply could not understand that the Buddhist canon denies the soul, regards the ego as a delusion caused by a special faculty of the diseased mind, could not understand that the goal of the
   Buddhist, Nibbana, was in any way different from their own goal,

2.09 - Memory, Ego and Self-Experience, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Time. The surface consciousness is constantly adding to its experience or rejecting from its experience, and by every addition it is modified and by every rejection also it is modified; although that deeper self which supports and contains this mutation remains unmodified, the outer or superficial self is constantly developing its experience so that it can never say of itself absolutely, "I am the same that I was a moment ago." Those who live in this surface Time-self and have not the habit of drawing back inward towards the immutable or the capacity of dwelling in it, are even incapable of thinking of themselves apart from this ever selfmodifying mental experience. That is for them their self and it is easy for them, if they look with detachment at its happenings, to agree with the conclusion of the Buddhist Nihilists that this self is in fact nothing but a stream of idea and experience and mental action, the persistent flame which is yet never the same flame, and to conclude that there is no such thing as a real self, but only a flow of experience and behind it Nihil: there is experience of knowledge without a Knower, experience of being without an Existent; there are simply a number of elements, parts of a flux without a real whole, which combine to create the illusion of a Knower and Knowledge and the Known, the illusion of an Existent and existence and the experience of existence.
  Or they can conclude that Time is the only real existence and

2.09 - THE MASTERS BIRTHDAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "Sometimes I say to myself in the Kli temple, 'O Mother, the mind is nothing but Yourself.' Therefore Pure Mind, Pure Buddhi, and Pure tman are one and the same thing."
  It was about dusk. Many of the devotees saluted Sri Ramakrishna and started to go home. The Master went to the west porch. Bhavanth and M. were with him.

2.09 - The Pantacle, #Liber ABA, #Aleister Crowley, #Philosophy
  47:We have the story of one of the Buddha's Arahats, who being blind, in walking up and down unwittingly killed a number of insects. [The Buddhist regards the destruction of life as the most shocking crime.] His brother Arahats inquired as to hwo this was, and Buddha spun them a long yarn as to how, in a previous incarnation, he had maliciously deprived a woman of her sight. This is only a fairy tale, a bogey to frighten the children, and probably the worst way of influencing the young yet devised by human stupidity.
  48:Karma does not work in this way at all.

2.09 - The Release from the Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  THE formation of a mental and vital ego tied to the body-sense was the first great labour of the cosmic Life in its progressive evolution; for this was the means it found for creating out of matter a conscious individual. The dissolution of this limiting ego is the one condition, the necessary means for this very cosmic Life to arrive at its divine fruition: for only so can the conscious individual find either his transcendent self or his true Person. This double movement is usually represented as a fall and a redemption or a creation and a destruction, -- the kindling of a light and its extinction or the formation first of a smaller temporary and unreal self and a release from it into our true self's eternal largeness. For human thought falls apart towards two opposite extremes: one, mundane and pragmatic, regards the fulfilment and satisfaction of the mental, vital and physical ego-sense individual or collective as the object of life and looks no farther, while the other spiritual, philosophic or religious which regards the conquest of the ego in the interests of the soul, spirit or whatever be the ultimate entity, as the one thing supremely worth doing. Even in the camp of the ego there are two divergent attitudes which divide the mundane or materialist theory of the universe. One tendency of this thought regards the mental ego as a creation of our mentality which will be dissolved with the dissolution of mind by the death of the body; the one abiding truth is eternal Nature working in the race-this or another-and her purpose should be followed, not ours. The fulfilment of the race, the collective ego, and not that of the individual should be the rule of life. Another trend of thought, more vitalistic in its tendencies, fixes on the conscious ego as the supreme achievement of Nature, no matter how transitory, ennobles it into a human representative of the Will-to-be and holds up its greatness and satisfaction as the highest aim of our existence. In the more numerous systems that take their stand on some kind of religious thought or spiritual discipline there is a corresponding divergence. The Buddhist denies the existence of a real self or ego, admits no universal or transcendent Being. The Advaitin declares the apparently individual soul to be none other than the supreme Self and Brahman, its individuality an illusion; the putting off of individual existence is the only true release. Other systems assert, in flat contradiction of this view, the eternal persistence of the human soul; a basis of multiple consciousness in the One or else a dependent but still separate entity, it is constant, real, imperishable.
  Amidst these various and conflicting opinions the seeker of the Truth has to decide for himself which shall be for him the Knowledge. But if our aim is a spiritual release or a spiritual fulfilment, then the exceeding of this little mould of ego is imperative. In the human egoism and its satisfaction there can be no divine culmination and deliverance. A certain purification from egoism is the condition even of ethical progress and elevation, for social good and perfection; much more is it indispensable for inner peace, purity and joy. But a much more radical deliverance, not only from egoism but from ego-idea and ego-sense, is needed if our aim is to raise human into divine nature. Experience shows that, in proportion as we deliver ourselves from the limiting mental and vital ego, we comm and a wider life, a larger existence, a higher consciousness, a happier soul-state, even a greater knowledge, power and scope. Even the aim which the most mundane philosophy pursues, the fulfilment, perfection, satisfaction of the individual is best assured not by satisfying the same ego but by finding freedom in a higher and larger self. There is no happiness in smallness of the being, says the Scripture, it is with the large being that happiness comes. The ego is by its nature a smallness of being; it brings contraction of the consciousness and with the contraction limitation of knowledge, disabling ignorances-confinement and a diminution of power and by that diminution incapacity and weakness, -- scission of oneness and by that scission disharmony and failure of sympathy and love and understanding, -- inhibition or fragmentation of delight of being and by that fragmentation pain and sorrow. To recover what is lost we must break out of the worlds of ego. The ego must either disappear in impersonality or fuse into a larger I: it must fuse in the wider cosmic 'I' which comprehends all these smaller selves or the transcendent of which even the cosmic self is a diminished image.
  --
  That substance is the self of the man called in European thought the Monad, in Indian philosophy, Jiva or Jivatman, the living entity, the self of the living creature. This Jiva is not the mental ego-sense constructed by the workings of Nature for her temporary purpose. It is not a thing bound, as the mental being, the vital, the physical are bound, by her habits, laws or processes. The Jiva is a spirit and self, superior to Nature. It is true that it consents to her acts, reflects her moods and upholds the triple medium of mind, life and body through which she casts them upon the soul's consciousness; but it is itself a living reflection or a soul-form or a self-creation of the Spirit universal and transcendent. The One Spirit who has mirrored some of His modes of being in the world and in the soul, is multiple in the Jiva. That Spirit is the very Self of our self, the One and the Highest, the Supreme we have to realise, the infinite existence into which we have to enter. And so far the teachers walk in company, all agreeing that this is the supreme object of knowledge, of works and of devotion, all agreeing that if it is to be attained, the Jiva must release himself from the ego-sense which belongs to the lower Nature or Maya. But here they part company and each goes his own way. The Monist fixes his feet on the path of an exclusive Knowledge and sets for us as sole ideal an entire return, loss, immersion or extinction of the Jiva in the Supreme. The Dualist or the partial Monist turns to the path of Devotion and directs us to shed indeed the lower ego and material life, but to see as the highest destiny of the spirit of man, not the self-annihilation of the Buddhist, not the self-immersion of the Adwaitin, not a swallowing up of the many by the One, but an eternal existence absorbed in the thought, love and enjoyment of the Supreme, the One, the All-Lover.
  For the disciple of an integral Yoga there can be no hesitation; as a seeker of knowledge it is the integral knowledge and not anything either half-way and attractive or high-pinnacled and exclusive he must seek. He must soar to the utmost height, but also circle and spread to the most all-embracing wideness, not binding himself to any rigid structure of metaphysical thought, but free to admit and contain all the soul's highest and greatest and fullest and most numerous experiences. If the highest height of spiritual experience, the sheer summit of all realisation is the absolute union of the soul with the Transcendent who exceeds the individual and the universe, the widest scope of that union is the discovery of that very Transcendent as the source, support, continent, informing and constituent spirit and substance of both these manifesting powers of the divine Essence and the divine Nature. Whatever the path, this must be for him the goal. The Yoga of Action also is not fulfilled, is not absolute, is not victoriously complete until the seeker has felt and lives in his essential and integral oneness with the Supreme. One he must be with the Divine will in his highest and inmost and in his widest being and consciousness, in work, his will, his power of action, his mind, body, life. Otherwise he is only released from the illusion of individual works, but not released from the illusion of separate being and instrumentality. As the servant and instrument of the Divine, he works, but the crown of his labour and its perfect base or motive is oneness with that which he serves and fulfils. The Yoga of devotion too is complete only when the lover and the Beloved are unified and difference is abolished in the ecstasy of a divine oneness, and yet in the mystery of this unification there is the sole existence of the Beloved but no extinction or absorption of the lover. It is the highest unity which is the express direction of the path of knowledge, the call to absolute oneness is its impulse, the experience of it its magnet: but it is this very highest unity which takes as its field of manifestation in him the largest possible cosmic wideness. Obeying the necessity to withdraw successively from the practical egoism of our triple nature and its fundamental ego-sense, we come to the realisation of the spirit, the self, lord of this individual human manifestation, but our knowledge is not integral if we do not make this self in the individual one with the cosmic spirit and find their greater reality above in an inexpressible but not Unknowable Transcendence. That Jiva, possessed of himself, must give himself up into the being of the Divine. The self of the man must be made one with the Self of all; the self of the finite , individual must pour itself into the boundless finite and that cosmic spirit must be exceeded in the transcendent Infinite.

2.0 - THE ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  whose followers is even greater; I refer to Buddhism. As nihilistic
  religions, they are akin,--they are religions of decadence,--while
  --
  concept "God" was already exploded when it appeared. Buddhism is
  the only really _positive_ religion to be found in history, even
  --
  end": the touching refrain of the whole of Buddhism....) And in this
  he was right; for it is precisely these passions which are thoroughly
  --
  The pre-requisites for Buddhism are a very mild climate, great
  gentleness and liberality in the customs of a people and _no_
  --
  the highest of inspirations, and they are _realised._ Buddhism is not
  a religion in which perfection is merely aspired to: perfection is
  --
  through one's self, is not as in the case of Buddhism, excessive
  irritability and susceptibility to pain, but rather, conversely, it
  --
  the cult Buddhism is a religion for _senile_ men, for races which
  have become kind, gentle, and over-spiritual, and which feel pain too
  --
  recipe for taming, for "civilisation." Buddhism is a religion for the
  close and exhaustion of civilisation; Christianity does not even find
  --
  cross: a new and thoroughly original effort towards a Buddhistic
  movement of peace, towards real and _not_ merely promised _happiness

2.1.02 - Love and Death, #Collected Poems, #Sri Aurobindo, #Integral Yoga
  In Buddhist cavern or Orissan temple,
  Large aspirations architectural,

2.1.02 - Nature The World-Manifestation, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
   of Bliss embracing our existence as ether embraces our bodies, nourishing us with its eternal substance and strength and supporting the life and the activity. A world which is essentially a world of bliss - this was the ancient Vedantic vision, the drishti of the Vedic drashta, which differentiates Hinduism in its early virility from the cosmic sorrow of Buddhism and the cosmic disillusionment of Mayavada. But it is possible to fall from this
  Bliss, not to realise it with the lower nature, in the Apara Prakriti, not to be able to grasp and possess it. Two things are necessary for the fullness of man's bliss, - the fullness of his being and the fullness of his knowledge creating by their union the fullness of his strength in all its manifestations, viryam, balam, bhrajas, tejas, ojas. For Ananda, Sat & Chit make one reality, and Chit is in its outward working pure force to which our Rishis gave the name of Tapas. To attain even here upon earth this fullness of bliss dependent upon fullness of existence, illumination and force, must always be humanity's drift, man's collective endeavour. To attain it within himself here and beyond, iha ca amutra ca, must always be the drift of the human unit, the individual's endeavour. Wherever the knowledge in him thinks it can grasp this bliss, it will fix its heaven. This is Swarga,
  --
  Karma as the Buddhists call it. We see that this action of Force exists only by an infinite flux of feature and relation, the stream of the Buddhist figure. Apart from that it is nothing, it is the
   Buddhist sunya or Nihil, and the reduction of the universe to
  --
  For it cannot be denied that the universe, the thing from which all our conscious experience starts, is such a constant stream of becoming, a round of mutations and modifications, a mass of features and relations. The question is how is it maintained? what is [it] that gives an appearance of permanence to the impermanent, of stability to the unstable, of a sum of eternal sameness in which all the elements of the sum are in constant instability and all capable of mutation? The Buddhist admits that it is done by an action of consciousness, by idea and association, vijnana, sanskara; but ideas and associations are themselves Karma, action of Force, themselves impermanent, only they create an appearance of permanence, by always acting in the same round, creating the same combination of forms and elements, as the flame and stream appear always the same, though that which constitutes them is always impermanent. The modern Materialist says that it is material Force or an eternal
  Energy which takes the form of Matter and follows always the same inherent law of action. The Mayavadin says on the contrary that it is Consciousness, but a consciousness which is in its reality immutable and unmodifiable self-existence, only it produces a phenomenon of constant modification and mutation.

2.10 - On Vedic Interpretation, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: Did Buddhism preach poverty?
   Sri Aurobindo: There was a division: the monks and the householders. The monks owned no property and for them there was the communal property. For the householders poverty was not regarded as an ideal. Our people never preached poverty.
  --
   Disciple: Some time back you said that the symbolism of the Vedas was to some extent conventional; for example, the cow as typifying "light of the Truth". The same may be said of Buddhist symbolism and that of ancient Egypt.
   Is there not a symbolism which could be said to be universal, i.e., having a reality independent of the mental significance of words and images?

2.11 - On Education, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: The time of Kalidasa, for instance. You see the subjects women had to study in those days. You will see there were so many arts and accomplishments they had to learn. Then there was a time when Buddhist Universities like Nalanda, Takshashila were in vogue. They were like the Schools in mediaeval Europe.
   Disciple: What was the system of education in Europe at that time?

2.11 - The Modes of the Self, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  And yet, so complex is the Maya of the Infinite, there is a sense in which the view of all as parts of the whole, waves of the sea or even as in a sense separate entities becomes a necessary part of the integral Truth and the integral Knowledge. For if the Self is always one in all, yet we see that for the purposes at least of the cyclic manifestation it expresses itself in perpetual soul-forms which preside over the movements of our personality through the worlds and the aeons. This persistent soul-existence is the real Individuality which stands behind the constant mutations of the thing we call our personality. It is not a limited ego but a thing in itself infinite; it is in truth the Infinite itself consenting from one plane of its being to reflect itself in a perpetual soul-experience. This is the truth which underlies the Sankhya theory of many Purushas, many essential, infinite, free and impersonal souls reflecting the movements of a single cosmic energy. It stands also, in a different way, behind the very different philosophy of qualified Monism which arose as a protest against the metaphysical excesses of Buddhistic Nihilism and illusionist Adwaita. The old semi- Buddhistic, semi-Sankhya theory which saw only the Quiescent and nothing else in the world except a constant combination of the five elements and the three modes of inconscient Energy lighting up their false activity by the consciousness of the Quiescent in which it is reflected, is not the whole truth of the Brahman. We are not a mere mass of changing mind-stuff, life-stuff, body-stuff taking different forms of mind and life and body from birth to birth, so that at no time is there any real self or conscious reason of existence behind all the flux or none except that Quiescent who cares for none of these things. There is a real and stable power of our being behind the constant mutation of our mental, vital and physical personality, and this we have to know and preserve in order that the Infinite may manifest Himself through it according to His will in whatever range and for whatever purpose of His eternal cosmic activity.
  And if we regard existence from the standpoint of the possible eternal and infinite relations of this One from whom all things proceed, these Many of whom the One is the essence and the origin and this Energy, Power, or Nature through which the relations of the One and the Many are maintained, we shall see a certain justification even for the dualist philosophies and religions which seem to deny most energetically the unity of beings and to make an unbridgeable differentiation between the Lord and His creatures. If in their grosser forms these religions aim only at the ignorant joys of the lower heavens, yet there is a far higher and profounder sense in which we may appreciate the cry of the devotee poet when in a homely and vigorous metaphor he claimed the right of the soul to enjoy for ever the ecstasy of its embrace of the Supreme. "I do not want to become sugar," he wrote, "I want to eat sugar." However strongly we found ourselves on the essential identity of the one Self in all, we need not regard that cry as the mere aspiration of a certain kind of spiritual sensuousness or the rejection by an attached and ignorant soul of the pure and high austerity of the supreme Truth. On the contrary, it aims in its positive part at a deep and mysterious truth of Being which no human language can utter, of which human reason can give no adequate account, to which the heart has the key and which no pride of the soul of knowledge insisting on its own pure austerity can abolish. But that belongs properly to the summit of the path of Devotion and there we shall have again to return to it.

2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "No, that is not true. He can be known by the pure Buddhi, which is the same as the Pure Self. The seers of old directly perceived the Pure Self through their pure Buddhi."
  GIRISH (to Narendra): "Unless God Himself teaches men through, His human Incarnation, who else will teach them spiritual mysteries? God takes a human body to teach men divine knowledge and divine love. Otherwise, who will teach?"

2.13 - On Psychology, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: A manuscript is said to have been found in Tibet which says that Christ came to India and learnt Buddhism, then went back to Jerusalem and preached his gospel.
   Sri Aurobindo: It is a very old story. I believe it was a Russian who invented it. I heard it when I came back from England.
  --
   It is very difficult to separate what the founder stands for and what has been added on to his name afterwards. For instance, very little of what is now known as Buddhism was taught by Buddha. Take the doctrine of karu, compassion. It was brought in by the teachers of the Mahayana school.
   Disciple: According to popular belief among the Jains, Krishna is now in the seventh hell! And in the next cycle he will be one of the Tirthankars! He is now in hell because he was responsible for so much killing hisa.
  --
   Disciple: What is meant by Buddhi?
   Sri Aurobindo: Buddhi is what I call the pure mind. It combines the intellect and the will. It is the faculty of thinking and reflection. It reasons. It tries to answer the questions, "What is the truth? What is it that I must do?" and also, "How must I do it?" And when this pure mental faculty develops we find that it has a certain power of perception and mental vision. It creates forms and speech.
   Disciple: To what does the centre of speech belong?
  --
   Disciple: What is manas? What is the difference between Buddhi and Manas?
   Sri Aurobindo: When we use Manas in the general and wider sense it means the mind, meaning the whole mental activity reflection, emotion and mental sensation, all taken together. But when we use Manas in Philosophy we mean by it the sense-mind. It is located near the heart. For instance, sometimes when people get presentiments they get it in the sense-mind. That is why in the Upanishads Manas is called the sixth sense, while Buddhi generally means the intelligence with the will. It finds out the Truth or tries to find it out and then decides to act according to it.
   Then there is the mental-physical which is not the same thing as the physical mind. It is not this which is behind matter and supports it. It is certain habitual, mental movements repeating themselves without any act of pure reasoning. Even if there is reasoning in it, it is mechanical. It goes on moving in its round even when the other parts of the mind are not conscious of it. It goes on mechanically repeating old ideas and sanskaras etc. There is neither vital urge in it, nor any creative activity of the mind proper.
  --
   Sri Aurobindo: It is not primarily an emotion. It is a thought straight from his vital ego. Then it may be accompanied by the emotion of patriotism in him and he may even ask his reason to find a justification for it. He may tell his Buddhi: "Well, I have said such and such a thing. Now you try and find out a reason for my saying so and also why it is true."
   Disciple: Then what is the dynamic mind?

2.13 - The Difficulties of the Mental Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But in arriving to these planes or deriving from them the limitations of our mentality pursue us. In the first place the mind is an inveterate divider of the indivisible and its whole nature is to dwell on one thing at a time to the exclusion of others or to stress it to the subordination of others. Thus in approaching Sachchidananda it will dwell on its aspect of the pure existence, Sat, and consciousness and bliss are compelled then to lose themselves or remain quiescent in the experience of pure, infinite being which leads to the realisation of the quietistic Monist. Or it will dwell on the aspect of consciousness, Chit, and existence and bliss become then dependent on the experience of an infinite transcendent Power and Conscious-Force, which leads to the realisation of the Tantric worshipper of Energy. Or it will dwell on the aspect of delight, Ananda, and existence and consciousness then seem to disappear into a bliss without basis of self-possessing awareness or constituent being, which leads to. the realisation of the Buddhistic seeker of Nirvana. Or it will dwell on some aspect of Sachchidananda which comes to the mind from the supramental Knowledge, Will or Love, and then the infinite impersonal aspect of Sachchidananda is almost or quite lost in the experience of the Deity which leads to the realisations of the various religions and to the possession of some supernal world or divine status of the human soul in relation to God. And for those whose object is to depart anywhi ther from cosmic existence, this is enough, since they are able by the mind's immergence into or seizure upon any one of these principles or aspects to effect through status in the divine planes of their mentality or the possession by them of their waking state this desired transit.
  But the Sadhaka of the integral Yoga has to harmonise all so that they may become a plenary and equal unity of the full realisation of Sachchidananda. Here the last difficulty of mind meets him, its inability to hold at once the unity and the multiplicity. It is not altogether difficult to arrive at and dwell in a pure infinite or even, at the same time, a perfect global experience of the Existence which is Consciousness which is Delight. The mind may even extend its experience of this Unity to the multiplicity so as to perceive it immanent in the universe and in each object, force, movement in the universe or at the same time to be aware of this Existence-Consciousness-Bliss containing the universe and enveloping all its objects and originating all its movements. It is difficult indeed for it to unite and harmonise rightly all these experiences; but still it can possess Sachchidananda at once in himself and immanent in all and the continent of all. But with this to unite the final experience of all this as Sachchidananda and possess objects, movements, forces, forms as no other than He, is the great difficulty for mind. Separately any of these things may be done; the mind may go from one to the other, rejecting one as it arrives at another and calling this the lower or that the higher existence. But to unify without losing, to integralise without rejecting is its supreme difficulty.

2.14 - On Movements, #Evening Talks With Sri Aurobindo, #unset, #Zen
   But this Bahaism is just what suits the common mind. There are now two sects run by Baha Ullahs two sons. Abdul Baha is the younger one. He has some vital force from his father and he used to see some kind of Light in meditation and so he began to think of himself as the incarnation of the Light on earth, and whoever was received in the fold was supposed to be influenced by it. Bahaism has included certain mental concepts also, e.g., toleration, universal brotherhood, equality of man and woman, etc. The other day he included Buddhism also, though he seems to know nothing about it. He has about eleven million followers, of which two million are in Europe.
   If the Mahomedans get a religion of that sort it is much better than what they are having now.

2.14 - The Origin and Remedy of Falsehood, Error, Wrong and Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  What then is this spiritual or psychic witness or what is to it the value of the sense of good and evil? It may be maintained that the one use of the sense of sin and evil is that the embodied being may become aware of the nature of this world of inconscience and ignorance, awake to a knowledge of its evil and suffering and the relative nature of its good and happiness and turn away from it to that which is absolute. Or else its spiritual use may be to purify the nature by the pursuit of good and the negation of evil until it is ready to perceive the supreme good and turn from the world towards God, or, as in the Buddhistic ethical insistence, it may serve to prepare the dissolution of the ignorant ego-complex and the escape from personality and suffering. But also it may be that this awakening is a spiritual necessity of the evolution itself, a step towards the growth of the being out of the
  Ignorance into the truth of the divine unity and the evolution of a divine consciousness and a divine being. For much more than the mind or life which can turn either to good or to evil, it is the soul-personality, the psychic being, which insists on the distinction, though in a larger sense than the mere moral difference. It is the soul in us which turns always towards Truth,

2.14 - The Unpacking of God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  With this, of course, we have come full circle, come to the point where we began our account in chapter 1. This wasn't just subtle reductionism-the collapse of the Kosmos into the empirical interlocking order-this was gross reductionism-the further collapse of the interlocking order into its atomistic components, a situation that can fairly be described as complete psychotic insanity. (If the Kosmos is the wondrous multidimensional reality anything similar to that described from Plotinus to Schelling, from Mahayana Buddhism to Vedanta Hinduism, or even from
  Kant to Rousseau, imagine the blindness and the violence of the mentality that acknowledges only atoms.)
  --
  The Ascenders have recourse to various forms of Gnosticism, Theravadin Buddhism, a type of Advaita Vedanta, a "higher Inner Voice," the inner Holy Spirit, archetypal psychology, the care of the Soul, contacting the Higher Self-all of which are true enough and altogether important; but in their partiality, in their exclusively Ascending bent, they attempt to get out of flatl and by denying it altogether: Phobos, the fear-laden hand of earth-denying, community-denying, body-denying, sensory-denying escape.
  The Descenders, on the other hand, have recourse to the visible, sensible God/dess-but that profound truth, cut off from its complementary Ascending current, degenerates into geocentric, egocentric, highly individualistic and anti-authoritarian stances, desiring to preserve themselves in the free play of uncoerced shadows.16 By becoming one with the Shadows and seamlessly inserting ourselves into a denatured nature, salvation will finally be found-and if it doesn't seem to be working, just insert harder.

2.1.5.1 - Study of Works of Sri Aurobindo and the Mother, #On Education, #The Mother, #Integral Yoga
  Sri Aurobindo has told us that this was a fundamental mistake which accounts for the weakness and degradation of India. Buddhism, Jainism, Illusionism were sufficient to sap all energy out of the country.
  True, India is the only place in the world which is still aware that something else than Matter exists. The other countries have quite forgotten it: Europe, America and elsewhere. That is why she still has a message to preserve and deliver to the world. But at present she is splashing and floundering in the muddle.

2.15 - CAR FESTIVAL AT BALARMS HOUSE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "As long as a man analyses with the mind, he cannot reach the Absolute. As long as you reason with your mind, you have no way of getting rid of the universe and the objects of the senses-form, taste, smell, touch, and sound. When reasoning stops, you attain the Knowledge of Brahman. tman cannot be realized through this mind; tman is realized through tman alone. Pure Mind, Pure Buddhi, Pure tman-all these are one and the same.
  "Just think how many things you need to perceive an object. You need eyes; you need light; you need mind. You cannot perceive the object if you leave out anyone of these three. As long as the mind functions how can you say that the universe and the 'I' do not exist?

2.15 - On the Gods and Asuras, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Disciple: The Buddhists have an idea that there are Gods without form there are Rupa Devas and Arupa Devas. What could that mean?
   Sri Aurobindo: I do not know Buddhist mythology. But what do you mean by Arupa Loka?
   Disciple: A plane of consciousness where the Gods have no forms, perhaps. Or they have forms which are so different from man's, that for man they are no forms at all.

2.15 - The Cosmic Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  It may even seem as if it were the greatest oneness, since it accepts all that we can be sensible of in the mind-created world as our own. Sometimes one sees it spoken of as the highest achievement. Certainly, it is a great realisation and the path to a greater. It is that which the Gita speaks of as the accepting of all existences as if oneself whether in grief or in joy; it is the way of sympathetic oneness and infinite compassion by which the Buddhist arrives at his Nirvana. Still there are gradations and degrees. In the first stage the soul is still subject to the reactions of the duality, still subject therefore to the lower prakriti; it is depressed or hurt by the cosmic suffering, elated by the cosmic joy. We suffer the joys of others, suffer their griefs, and this oneness can be carried even into the body, as in the story of the Indian saint who, seeing a bullock tortured in the field by its cruel owner, cried out with the creature's pain and the weal of the lash was found reproduced on his own flesh. But there must be a oneness in the freedom of Sachchidananda as well as with the subjection of the lower being to the reactions of prakriti. This is achieved when the soul is free and superior to the cosmic reactions which are then felt in the life, mind and body as an inferior movement; the soul understands, accepts, sympathises, but is not overpowered or affected, so that even the mind and body learn also to accept without being overpowered or even affected except on their surface. And the consummation of this movement is when the two spheres of existence are no longer divided and the mind, life and body grow into the spirit's freedom from the lower or ignorant response to the cosmic touches and the subjection to the duality ceases. This does not mean insensibility to the struggles and sufferings of others, but it does mean a spiritual supremacy and freedom which enables one to understand perfectly, put the right values on things and heal from above instead of struggling from below. It does not inhibit the divine compassion and helpfulness, but it does inhibit the human and animal sorrow and suffering.
  The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda.

2.16 - The Integral Knowledge and the Aim of Life; Four Theories of Existence, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Whatever mitigations may be made in the severity of this logic, whatever concessions validating life and personality for the time being, yet from this view-point the true law of living must be whatever rule can help us soonest to get back to self-knowledge and lead by the most direct road to Nirvana; the true ideal must be an extinction of the individual and the universal, a selfannulment in the Absolute. This ideal of self-extinction which is boldly and clearly proclaimed by the Buddhists, is in Vedantic thought a self-finding: but the self-finding of the individual by his growth into his true being in the Absolute would only be possible if both are interrelated realities; it could not apply to the final world-abolishing self-affirmation of the Absolute in an unreal or temporary individual by the annulment of the false personal being and by the destruction of all individual and cosmic existence for that individual consciousness, - however much these errors may go on, helplessly inevitable, in the world of Ignorance permitted by the Absolute, in a universal, eternal and indestructible Avidya.
  But this idea of the total vanity of life is not altogether an inevitable consequence of the supracosmic theory of existence.

2.17 - December 1938, #Evening Talks With Sri Aurobindo, #unset, #Zen
   Sri Aurobindo: I thought of that but it is not possible. Mother at one time tried to impose some restrictions and regulations but it did not work. One has to change from within. There are, of course, other yogic systems which have such strict regulations. Buddhism is unique in that respect. There is a monastic school in France La Trappe which enjoins strict silence.
   Disciple: Is such exterior imposition good?
  --
   Sri Aurobindo: All preachers are illogical. Were you a fervent Buddhist? Is there much Buddhism in your parts of Bengal?
   Disciple: About one or two million people are Buddhists and there is nothing of Buddhism in what they follow.
   Mother: Nothing or something of Buddhism?
   Disciple: Something.
   Mother: In China and Japan also no real Buddhism is left. Only ceremonies remain. In Ceylon they say there is still some authentic Buddhism.
   Disciple: In Burma also the same is the case. But the Burmese people do show a great respect for their Bhikshus.
  --
   Every time the Light has tried to descend it has met with resistance and opposition. Christ was crucified. You may say, "Why should it be like that when he was innocent?" and yet that was the Divine dispensation. Buddha was denied. Sons of Light come, the earth denies and rejects them; afterwards, accepts them in name to reject them in substance. Only a small minority grows towards a spiritual birth, and it is through them that the Divine manifestation takes place. What remains of Buddhism today except a few decrees of Asoka and a few hundred thousand Buddhists?
   Disciple: Asoka helped in propagating Buddhism.
   Sri Aurobindo: Anybody could have done that.
  --
   Sri Aurobindo: If kings and emperors had left Buddhism to those people who were really spiritual it would have been much better for real Buddhism. It was after Constantine embraced Christianity that it began to decline. The King of Norway, on whom Longfellow wrote a poem, killed all who were not Christians and thus succeeded in establishing Christianity! The same happened to Mohammedanism. When it succeeded, the followers of the Prophet became Khalifas; after them the religion declined. It is not kings and emperors that keep alive spirituality but people who are really spiritual that do so.
   Disciple: Asoka sacrificed everything for Buddhism.
   Sri Aurobindo: But he remained emperor till the end. When kings and emperors try to spread religion they become like Asoka, i.e., make the whole thing mechanical, and the inner truth is lost.

2.17 - The Soul and Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Involved in mind, possessed by the ordinary phenomenon of mental thought, sensation, emotion, reception of the vital and physical impacts of the world and mechanical reaction to them, the soul is subject to Nature. Even its will and intelligence are determined by its mental nature, determined even more largely by the mental nature of its environment which acts upon, subtly as well as overtly, and overcomes the individual mentality; thus its attempt to regulate, to control, to determine its own experience and action is pursued by an element of illusion, since when it thinks it is acting, it is really Nature that is acting and determining all it thinks, wills and does. If there were not this constant knowledge in it that it is, that it exists in itself, is not the body or life but something other which at least receives and accepts the cosmic experience if it does not determine it, it would be compelled in the end to suppose that Nature is all and the soul an illusion. This is the conclusion modern Materialism affirms and to that nihilistic Buddhism arrived; the Sankhyas, perceiving the dilemma, solved it by saying that the soul in fact only mirrors Nature's determinations and itself determines nothing, is not the lord, but can by refusing to mirror them fall back into eternal immobility and peace. There are too the other solutions which arrive at the same practical conclusion, but from the other end, the spiritual, affirming Nature as an illusion or both the soul and Nature as impermanent and pointing us to a state beyond in which their duality has no existence, either by the extinction of both in something permanent and ineffable or at least by the exclusion of the active principle altogether. Though they do not satisfy humanity's larger hope and deep-seated impulse and aspiration, these are valid solutions so far as they go; for they arrive at an Absolute in itself or at the separate absolute of the soul, even if they reject the many rapturous infinites of the Absolute which the true possession of Nature by the soul in its divine existence offers to the eternal seeker in man.
  Uplifted into the Spirit the soul is no longer subject to Nature; it is above this mental activity. It may be above it in detachment and aloofness, udasina, seated above and indifferent, or attracted by and lost in, the absorbing peace or bliss of its undifferentiated, its concentrated spiritual experience of itself; we must then transcend by a complete renunciation of Nature and cosmic existence, not conquer by a divine and sovereign possession. But the Spirit, the Divine is not only above Nature; it is master of Nature and cosmos; the soul rising into its spiritual poise must at least be capable of the same mastery by its unity with the Divine. It must be capable of controlling its own nature not only in calm or by forcing it to repose, but with a sovereign control of its play and activity. In the lower poise this is not possible because the soul acts through the mind and the mind can only act individually and fragmentarily in a contented obedience or a struggling subjection to that universal Nature through which the divine knowledge and the divine Will are worked out in the cosmos. But the Spirit is in possession of knowledge and will, of which it is the source and cause and not a subject; therefore in proportion as the soul assumes its divine or spiritual being, it assumes also control of the movements of its nature. It becomes, in the ancient language, svarat, free and a self-ruler over the kingdom of its own life and being. But also it increases in control over its environment, its world. This it can only do by universalising itself; for it is the divine and universal will that it must express in its action upon the world. It must first extend its consciousness and see the universe in itself instead of being like the mind limited by the physical, vital, sensational, emotional, intellectual outlook of the little divided personality; it must accept the world-truths, the world-energies, the world-tendencies, the world-purposes as its own instead of clinging to its own intellectual ideas, desires and endeavours, preferences, objects, intentions, impulses; these, so far as they remain, must be harmonised with the universal. It must then submit its knowledge and will at their very source to the divine Knowledge and the divine Will and so arrive through submission at immergence, losing its personal light in the divine Light and its personal initiative in the divine initiative. To be first in tune with the Infinite, in harmony with the Divine, and then to be unified with the Infinite, taken into the Divine is its condition of perfect strength and mastery, and this is precisely the very nature of the spiritual life and the spiritual existence.

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Zen
   The Tibetans are more familiar with occultism than with spirituality. The Europeans are more taken up with these occult things. They either believe everything or nothing. That explains their attraction for Tibet, Bhutan and other places with occult atmosphere. Nowadays stories and novels are being written with these themes. Japanese Zen Buddhism, and Chinese Taoism have also attracted their attention.
   I also wrote some stories but they are lost; the white ants have finished them and with them has perished my future fame as a story-teller. (Laughter)
  --
   Sri Aurobindo: It is not so early as that; all the Puranas are posterior to Buddhism. They are a part of the Brahminical revival which came as a reaction against Buddhism in the Gupta period.
   Disciple: The Puranas, even the earliest, are supposed to have been written about the 3rd or the 4th century A.D.
  --
   Disciple: Talking of Krishna reminds me of Yogi Z, whose sadhana seemed to be going on very well but, they say, he is now attracted to Buddhism.
   Sri Aurobindo: Good Lord!
  --
   His attraction towards Buddhism is understandable, because to the European rational mind its rationalism has an appeal. It was through Buddhism that Europe came to and began to know India. Blavatsky founded her Theosophy on Buddhism. Next they understood Shankara in Europe and for many years the Europeans thought there was nothing in India except Shankaras Adwaita. But if Z has taken to Buddhism, his sex attraction is not justifiable. Buddhism is the most exacting path. It is most unindulgent, severe and dry; it is a path of Tapasya.
   Disciple: He had perhaps a great mental pride.
  --
   Disciple: About Z becoming a Buddhist, Y said it is only that Z does not want to belong to any particular sect.
   Sri Aurobindo: That is understandable.
  --
   After local politics, Buddhism etc., the talk turned to the war and the Congress. Pattabhi was elected President. Patel wanted to settle the Rajkot issue, or go to East Africa to offer Satyagraha there.
   Disciple: I am afraid if Patel goes to East or South Africa the Indians there would be shot.
  --
   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 Paramatman. 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?
  --
   Sri Aurobindo: Yes, it is categorical. They believe in the two Purusha and Prakriti, as the final elements. Sankhya and Buddhism were both first understood and appreciated by Europe. Sankhya because of its sharp distinction between Purusha who is consciousness and Prakriti which they believe to be inconscient. According to Sankhya, Prakriti is jada inconscient, and it is the light of the consciousness of Purusha that makes Prakriti appear conscious. It believes that even Buddhi is jada.
   But we in our Yoga need not accept this sharp cleavage between Purusha and Prakriti.
   The Europeans like Buddhism for its strong rationalism; its logic leads to Shunyam, the state of non-being, which is its aim. There is also a strong note of agnosticism in Buddhism which appeals to them. It is something that hangs in the air, for the base is Shunyam you don't know on what basis the whole thing stands.
   There is a certain similarity between Science and Sankhya; for in science they believe that evolution begins with the inconscient and goes up the scale of consciousness.

2.18 - The Soul and Its Liberation, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The cause of our world-existence is not, as our present experience induces us to believe, the ego; for the ego is only a result and a circumstance of our mode of world-existence. It is a relation which the many-souled Purusha has set up between individualised minds and bodies, a relation of self-defence and mutual exclusion and aggression in order to have among all the dependences of things in the world upon each other a possibility of independent mental and physical experience. But there can be no absolute independence upon these planes; impersonality which rejects all mental and physical becoming is therefore the only possible culmination of this exclusive movement: so only can an absolutely independent self-experience be achieved. The soul then seems to exist absolutely, independently in itself; it is free in the sense of the Indian word, svadhina, dependent only on itself, not dependent upon God and other beings. Therefore in this experience God, personal self and other beings are all denied, cast away as distinctions of the ignorance. It is the ego recognising its own insufficiency and abolishing both itself and its contraries that its own essential instinct of independent self-experience may be accomplished; for it finds that its effort to achieve it by relations with God and others is afflicted throughout with a sentence of illusion, vanity and nullity. It ceases to admit them because by admitting them it becomes dependent on them; it ceases to admit its own persistence, because the persistence of ego means the admission of that which it tries to exclude as not self, of the cosmos and other beings. The self-annihilation of the Buddhist is in its nature absolute exclusion of all that the mental being perceives; the self-immersion of the Adwaitin in his absolute being is the self-same aim differently conceived: both are a supreme self-assertion of the soul of its exclusive independence of prakriti.
  The experience which we first arrive at by the sort of shortcut to liberation which we have described as the movement of withdrawal, assists this tendency. For it is a breaking of the ego and a rejection of the habits of the mentality we now possess; for that is subject to matter and the physical senses and conceives of things only as forms, objects, external phenomena and as names which we attach to those forms. We are not aware directly of the subjective life of other beings except by analogy from our own and by inference or derivative perception based upon their external signs of speech, action, etc., which our minds translate into the terms of our own subjectivity. When we break out from ego and physical mind into the infinity of the spirit, we still see the world and others as the mind has accustomed us to see them, as names and forms; only in our new experience of the direct and superior reality of spirit, they lose that direct objective reality and that indirect subjective reality of their own which they had to the mind. They seem to be quite the opposite of the truer reality we now experience; our mentality, stilled and indifferent, no longer strives to know and make real to itself those intermediate terms which exist in them as in us and the knowledge of which has for its utility to bridge over the gulf between the spiritual self and the objective phenomena of the world. We are satisfied with the blissful infinite impersonality of a pure spiritual existence; nothing else and nobody else any longer matters to us. What the physical senses show to us and what the mind perceives and conceives about them and so imperfectly and transiently delights in, seems now unreal and worthless; we are not and do not care to be in possession of the intermediate truths of being through which these things are enjoyed by the One and possess for Him that value of His being and delight which makes, as we might say, cosmic existence a thing beautiful to Him and worth manifesting. We can no longer share in God's delight in the world; on the contrary, it looks to us as if the Eternal had degraded itself by admitting into the purity of its being the gross nature of Matter or had falsified the truth of its being by imagining vain names and unreal forms. Or else if we perceive at all that delight, it is with a far-off detachment which prevents us from participating in it with any sense of intimate possession, or it is with an attraction to the superior delight of an absorbed and exclusive self-experience which does not allow us to stay any longer in these lower terms than we are compelled to stay by the continuance of our physical life and body.

WORDNET












--- Grep of noun buddhi
buddhism
buddhist



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Wikipedia - AvalokiteM-EM-^[vara -- Buddhist bodhisattva embodying the compassion of all buddhas
Wikipedia - Avatamsaka Sutra -- Sutra of Mahayana Buddhism
Wikipedia - Avidya (Buddhism) -- Ignorance or misconceptions about the nature of metaphysical reality
Wikipedia - Awakening of Faith in the Mahayana -- Popular Sastra in Mahayana Buddhism
Wikipedia - Ayya Tathaaloka -- Buddhist teacher
Wikipedia - Bairat Temple -- Buddhist temple near Bairat, Rajasthan, India
Wikipedia - Baishiya Karst Cave -- Buddhist sanctuary and paleoanthrological site on the Tibetan Plateau in Gansu, China
Wikipedia - Baisui Palace -- Chinese Buddhist temple
Wikipedia - Banishment of Buddhist monks from Nepal
Wikipedia - Baochang (monk) -- Buddhist monk, librarian, and author during the Liang dynasty China
Wikipedia - Baosheng Temple -- Buddhist temple
Wikipedia - Bardo -- Buddhist concept
Wikipedia - Benzaiten -- A Japanese Buddhist goddess who originated from the Hindu goddess Saraswati
Wikipedia - Bequeathed Teachings Sutra -- Sutra in Mahayana Buddhism
Wikipedia - Bernie Glassman -- American Buddhist teacher
Wikipedia - Bhaddanta M-DM-^@ciM-aM-9M-^GM-aM-9M-^Ga -- Theravada Buddhist monk
Wikipedia - Bhadrakalpika SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - Bhagavan -- Epithet for god, lord, blessed one in Hinduism and Buddhism
Wikipedia - Bhaisajyaguru -- The Buddha of healing and medicine in Mahayana Buddhism
Wikipedia - Bhante Suddhaso -- Theravada Buddhist monk
Wikipedia - Bhavana -- Concept in Buddhism, signifying contemplation and spiritual cultivation
Wikipedia - BhikkhunM-DM-+ -- Ordained female Buddhist monastic
Wikipedia - BhaM-aM-9M-^Gaka -- People in Buddhist history
Wikipedia - Bhumi (Buddhism)
Wikipedia - Binnayaga Buddhist Caves -- Caves in Rajasthan, India
Wikipedia - Bishan Temple -- Chinese Buddhist temple
Wikipedia - Bodhi Day -- Buddhist holiday
Wikipedia - Bodhidharma -- Indian-Chinese philosopher and Buddhist Monk
Wikipedia - Bodhi Tree -- Sacred fig tree & origin site of Buddhism
Wikipedia - Bodongpa -- One of the smaller traditions of Tibetan Buddhism
Wikipedia - Borobudur -- 9th-century Buddhist temple in Java, Indonesia
Wikipedia - Boudhanath -- Buddhist stupa in Kathmandu, Nepal
Wikipedia - Brahma (Buddhism)
Wikipedia - Brahmajala SM-EM-+tra -- Vinaya Sutra in Mahayana Buddhism
Wikipedia - Brahmavihara -- Four virtues In Buddhist ethics and meditation practice
Wikipedia - Buddhadasa -- Thai Buddhist monk
Wikipedia - Buddha For You -- Antique Buddhist statuary store and gift shop
Wikipedia - Buddhaghosa -- 5th-century Indian Theravada Buddhist commentator, translator and philosopher
Wikipedia - Buddhahood -- The condition of being fully spiritually awakened in Buddhism
Wikipedia - Buddha's Dispensation -- Buddhist term for the time period that the Buddha's teaching still exists
Wikipedia - Buddhic plane
Wikipedia - Buddhi Pradhan -- Nepalese cricket umpire
Wikipedia - Buddhiram Bhandari -- Nepali politician
Wikipedia - Buddhisagarsuri
Wikipedia - Buddhism amongst Tamils
Wikipedia - Buddhism and Christianity
Wikipedia - Buddhism and democracy -- History and modern perspectives on relationship between Buddhism and democracy
Wikipedia - Buddhism and Eastern religions -- Overview of the relationship between Buddhism and Eastern religions
Wikipedia - Buddhism and euthanasia -- Application of Buddhist ethics
Wikipedia - Buddhism and evolution -- As no major principles of Buddhism contradict it, many Buddhists tacitly accept the theory of evolution
Wikipedia - Buddhism and Gnosticism
Wikipedia - Buddhism and Hinduism
Wikipedia - Buddhism and Jainism
Wikipedia - Buddhism and psychology
Wikipedia - Buddhism and romantic relationships -- Perspective of Buddhism on romantic relationships
Wikipedia - Buddhism and science -- Relation between Buddhism and modern scientific methods and modes of thought
Wikipedia - Buddhism and sexuality -- The relation between Buddhist theory and practice and sexuality
Wikipedia - Buddhism and sexual orientation -- Perspective of Buddhism on sexual orientation
Wikipedia - Buddhism and Theosophy -- Relation between Buddhism and Theosophy
Wikipedia - Buddhism and the Roman world
Wikipedia - Buddhism and violence
Wikipedia - Buddhism and Western Philosophy
Wikipedia - Buddhism and Western philosophy
Wikipedia - Buddhism by country -- The Buddhism in the world
Wikipedia - Buddhism in Afghanistan
Wikipedia - Buddhism in Argentina
Wikipedia - Buddhism in Australia
Wikipedia - Buddhism in Bangladesh
Wikipedia - Buddhism in Bhutan
Wikipedia - Buddhism in Brazil
Wikipedia - Buddhism in Burma
Wikipedia - Buddhism in Buryatia
Wikipedia - Buddhism in Cambodia
Wikipedia - Buddhism in Central Asia
Wikipedia - Buddhism in China
Wikipedia - Buddhism in Costa Rica -- Religious practice in Costa Rica
Wikipedia - Buddhism in France
Wikipedia - Buddhism in Hong Kong -- Overview of Buddhism in Hong Kong
Wikipedia - Buddhism in India
Wikipedia - Buddhism in Indonesia
Wikipedia - Buddhism in Iran
Wikipedia - Buddhism in Japan
Wikipedia - Buddhism in Kalmykia
Wikipedia - Buddhism in Korea
Wikipedia - Buddhism in Laos
Wikipedia - Buddhism in Malaysia
Wikipedia - Buddhism in Mongolia
Wikipedia - Buddhism in Morocco -- Buddhism as found in the country of Morocco
Wikipedia - Buddhism in Myanmar -- Overview about the Buddhism in Myanmar
Wikipedia - Buddhism in Nepal -- History of Buddhism in Nepal
Wikipedia - Buddhism in Pakistan
Wikipedia - Buddhism in Russia
Wikipedia - Buddhism in Scotland
Wikipedia - Buddhism in Singapore
Wikipedia - Buddhism in Sri Lanka -- History and demographics of Buddhism in Sri Lanka, formerly Ceylon
Wikipedia - Buddhism in Taiwan
Wikipedia - Buddhism in Thailand -- Overview about the Buddhism in Thailand
Wikipedia - Buddhism in the Maldives
Wikipedia - Buddhism in the Middle East -- Buddhism in the Middle East
Wikipedia - Buddhism in the Philippines
Wikipedia - Buddhism in the United Kingdom
Wikipedia - Buddhism in the United States
Wikipedia - Buddhism in the West -- The history and demographics of Buddhism in the West
Wikipedia - Buddhism in Venezuela
Wikipedia - Buddhism in Vietnam -- Buddhism in Vietnam
Wikipedia - Buddhism, the Fulfilment of Hinduism
Wikipedia - Buddhism
Wikipedia - Buddhist architecture
Wikipedia - Buddhist art
Wikipedia - Buddhist Association of China
Wikipedia - Buddhist Association of the United States
Wikipedia - Buddhist atomism
Wikipedia - Buddhist calendar
Wikipedia - Buddhist chant
Wikipedia - Buddhist Churches of America
Wikipedia - Buddhist Congregation Dharmaling
Wikipedia - Buddhist cosmology of the Theravada school
Wikipedia - Buddhist cosmology (Theravada)
Wikipedia - Buddhist cosmology -- Description of the universe in Buddhist texts
Wikipedia - Buddhist councils
Wikipedia - Buddhist crisis -- 1963 political and religious tension in South Vietnam
Wikipedia - Buddhist cuisine -- East Asian cuisine informed by Buddhism
Wikipedia - Buddhist deities
Wikipedia - Buddhist devotion -- Devotional practices of Buddhists
Wikipedia - Buddhist economics
Wikipedia - Buddhist eschatology
Wikipedia - Buddhist Ethics (discipline)
Wikipedia - Buddhist Ethics
Wikipedia - Buddhist ethics -- Ethics in Buddhism
Wikipedia - Buddhist feminism
Wikipedia - Buddhist flag -- Flag
Wikipedia - Buddhist funeral -- Buddhist rites after a person's death
Wikipedia - Buddhist Geeks
Wikipedia - Buddhist hermeneutics -- Buddhist religious interpretation
Wikipedia - Buddhist holidays
Wikipedia - Buddhist (horse) -- American Thoroughbred racehorse
Wikipedia - Buddhist Hybrid Sanskrit -- Language used in Buddhist texts
Wikipedia - Buddhist influences on Advaita Vedanta
Wikipedia - Buddhist influences on Christianity
Wikipedia - Buddhist influences on print technology
Wikipedia - Buddhist initiation ritual -- A public ordination ceremony
Wikipedia - Buddhist kingship -- Beliefs and practices with regard to kings and queens in traditional Buddhist societies, as informed by Buddhist teachings
Wikipedia - Buddhist Library (Singapore) -- Library in Singapore
Wikipedia - Buddhist logico-epistemology
Wikipedia - Buddhist logic
Wikipedia - Buddhist Maha Vihara, Brickfields
Wikipedia - Buddhist Mau Fung Memorial College -- Hong Kong secondary school
Wikipedia - Buddhist meditation -- practice of meditation in Buddhism
Wikipedia - Buddhist modernism -- New movements based on reinterpreted Buddhism
Wikipedia - Buddhist monasticism
Wikipedia - Buddhist mummies -- Bodies of Buddhist monks and nuns that remain incorrupt, without any traces of deliberate mummification by another party
Wikipedia - Buddhist music
Wikipedia - Buddhist mythology -- Myths in Buddhist literature and history
Wikipedia - Buddhist Paths to liberation
Wikipedia - Buddhist paths to liberation -- Theology of Buddhism: descriptions of the spiritual path
Wikipedia - Buddhist personality types -- Psychology of personality types in Buddhism
Wikipedia - Buddhist philosophy -- Elaboration and explanation of the delivered teachings of the Buddha
Wikipedia - Buddhist pilgrimage sites in India
Wikipedia - Buddhist pilgrimage sites
Wikipedia - Buddhist pilgrimage
Wikipedia - Buddhist poetry
Wikipedia - Buddhist prayer beads
Wikipedia - Buddhist Precepts
Wikipedia - Buddhist psychology
Wikipedia - Buddhist Publication Society
Wikipedia - Buddhist schools
Wikipedia - Buddhist scripture
Wikipedia - Buddhist socialism
Wikipedia - Buddhist Society of India -- Buddhist organization in India, founded by B. R. Ambedkar
Wikipedia - Buddhist Society
Wikipedia - Buddhist studies
Wikipedia - Buddhist sutras
Wikipedia - Buddhist symbolism
Wikipedia - Buddhist Tantras
Wikipedia - Buddhist temple
Wikipedia - Buddhist texts -- Historic literature of Buddhism
Wikipedia - Buddhist vegetarianism -- Vegetarianism in Buddhist culture and philosophy
Wikipedia - Buddhist view of marriage -- Buddhist perspectives on the tradition of marriage
Wikipedia - Buddhist
Wikipedia - Buddhi Tamang -- Nepalese actor
Wikipedia - Buddhi
Wikipedia - BuddhabhiM-aM-9M-#eka -- Buddhist rituals used to consecrate images of the Buddha and bodhisattvas
Wikipedia - Bunhwangsa -- Buddhist temple in South Korea
Wikipedia - Bureau of Buddhist and Tibetan Affairs
Wikipedia - Buseoksa -- Buddhist temple in South Korea
Wikipedia - Bussho Gonenkai KyM-EM-^Mdan -- An offshoot of ReiyM-EM-+kai and branch of Nichiren Buddhism
Wikipedia - ByM-EM-^MdM-EM-^M-in -- Buddhist temple in Kyoto Prefecture, Japan
Wikipedia - Category:13th-century Buddhists
Wikipedia - Category:1st-century Buddhist monks
Wikipedia - Category:1st-century Buddhist nuns
Wikipedia - Category:1st-century Buddhists
Wikipedia - Category:20th-century Buddhists
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Wikipedia - Category:American Buddhists
Wikipedia - Category:American Theravada Buddhists
Wikipedia - Category:American Zen Buddhists
Wikipedia - Category:Bhutanese Buddhists
Wikipedia - Category:Bhutanese Buddhist teachers
Wikipedia - Category:British Buddhist scholars
Wikipedia - Category:Buddhism and other religions
Wikipedia - Category:Buddhism and women
Wikipedia - Category:Buddhism in Australia
Wikipedia - Category:Buddhism in Bangladesh
Wikipedia - Category:Buddhism in China
Wikipedia - Category:Buddhism in fiction
Wikipedia - Category:Buddhism in the Nara period
Wikipedia - Category:Buddhism in the United States
Wikipedia - Category:Buddhism-related lists
Wikipedia - Category:Buddhism
Wikipedia - Category:Buddhist acharyas
Wikipedia - Category:Buddhist and Christian interfaith dialogue
Wikipedia - Category:Buddhist artists
Wikipedia - Category:Buddhist biography stubs
Wikipedia - Category:Buddhist clergy by type
Wikipedia - Category:Buddhist clergy stubs
Wikipedia - Category:Buddhist cosmology
Wikipedia - Category:Buddhist devotion
Wikipedia - Category:Buddhist literature
Wikipedia - Category:Buddhist logic
Wikipedia - Category:Buddhist martial arts
Wikipedia - Category:Buddhist meditation
Wikipedia - Category:Buddhist monks from Tibet
Wikipedia - Category:Buddhist mysticism
Wikipedia - Category:Buddhist mystics
Wikipedia - Category:Buddhist mythology
Wikipedia - Category:Buddhist new religious movements
Wikipedia - Category:Buddhist philosophical concepts
Wikipedia - Category:Buddhist philosophy
Wikipedia - Category:Buddhist poetry
Wikipedia - Category:Buddhist poets
Wikipedia - Category:Buddhist practices
Wikipedia - Category:Buddhist reformers
Wikipedia - Category:Buddhist religious leaders
Wikipedia - Category:Buddhist religious occupations
Wikipedia - Category:Buddhist revivalists
Wikipedia - Category:Buddhists by denomination
Wikipedia - Category:Buddhist scholars from Tibet
Wikipedia - Category:Buddhist scholars
Wikipedia - Category:Buddhists of Jewish descent
Wikipedia - Category:Buddhist symbols
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Wikipedia - Category:Buddhist vegetarianism
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Wikipedia - Category:Buddhist yogis
Wikipedia - Category:Canadian Buddhists
Wikipedia - Category:Canadian Zen Buddhists
Wikipedia - Category:Category-Class Buddhism articles
Wikipedia - Category:Chan Buddhism
Wikipedia - Category:Chan Buddhist monks
Wikipedia - Category:Chinese Zen Buddhists
Wikipedia - Category:Comparative Buddhism
Wikipedia - Category:Converts to Buddhism from Christianity
Wikipedia - Category:Converts to Buddhism from Protestantism
Wikipedia - Category:Converts to Buddhism
Wikipedia - Category:Edo period Buddhist monks
Wikipedia - Category:English Buddhists
Wikipedia - Category:English Buddhist teachers
Wikipedia - Category:Fictional Buddhist monks
Wikipedia - Category:Films about Buddhism
Wikipedia - Category:Founders of Buddhist sects
Wikipedia - Category:Gelug Buddhists
Wikipedia - Category:Han Buddhism
Wikipedia - Category:Heian period Buddhists
Wikipedia - Category:History of Buddhism in Asia
Wikipedia - Category:History of Buddhism
Wikipedia - Category:Indian Buddhist missionaries
Wikipedia - Category:Indian Buddhist monks
Wikipedia - Category:Indian Buddhist scholars
Wikipedia - Category:Indian Buddhists
Wikipedia - Category:Japanese Buddhist monks
Wikipedia - Category:Japanese Buddhist scholars
Wikipedia - Category:Japanese Buddhists
Wikipedia - Category:Japanese Zen Buddhists
Wikipedia - Category:Kagyu Buddhists
Wikipedia - Category:Kamakura period Buddhist monks
Wikipedia - Category:LGBT Buddhists
Wikipedia - Category:Liang dynasty Buddhist monks
Wikipedia - Category:Lists of Buddhists
Wikipedia - Category:Mahayana Buddhists
Wikipedia - Category:NA-importance Buddhism articles
Wikipedia - Category:Nepalese Buddhists
Wikipedia - Category:Northern Wei Buddhist monks
Wikipedia - Category:Northern Wei Buddhists
Wikipedia - Category:Nyingmapa Buddhists
Wikipedia - Category:People's Republic of China Buddhists
Wikipedia - Category:Persecution by Buddhists
Wikipedia - Category:Qing dynasty Tibetan Buddhists
Wikipedia - Category:Rinzai Buddhists
Wikipedia - Category:Shin Buddhists
Wikipedia - Category:Soto Zen Buddhists
Wikipedia - Category talk:Tibetan Buddhist teachers
Wikipedia - Category talk:Vajrayana Buddhists
Wikipedia - Category:Tang dynasty Buddhist monks
Wikipedia - Category:Theravada Buddhism writers
Wikipedia - Category:Tibetan Buddhism in Switzerland
Wikipedia - Category:Tibetan Buddhism stubs
Wikipedia - Category:Tibetan Buddhism
Wikipedia - Category:Tibetan Buddhism writers
Wikipedia - Category:Tibetan Buddhist concepts
Wikipedia - Category:Tibetan Buddhist literature
Wikipedia - Category:Tibetan Buddhist monks
Wikipedia - Category:Tibetan Buddhist practices
Wikipedia - Category:Tibetan Buddhists from Australia
Wikipedia - Category:Tibetan Buddhists from Bhutan
Wikipedia - Category:Tibetan Buddhists from France
Wikipedia - Category:Tibetan Buddhists from India
Wikipedia - Category:Tibetan Buddhists from Mongolia
Wikipedia - Category:Tibetan Buddhists from Nepal
Wikipedia - Category:Tibetan Buddhists from Slovenia
Wikipedia - Category:Tibetan Buddhists from Taiwan
Wikipedia - Category:Tibetan Buddhists from Tibet
Wikipedia - Category:Tibetan Buddhists
Wikipedia - Category:Tibetan Buddhist teachers
Wikipedia - Category:Tibetan Buddhist terminology
Wikipedia - Category:Tibetan Buddhist titles
Wikipedia - Category:Tibetan Buddhist yogis
Wikipedia - Category:Vajrayana Buddhists
Wikipedia - Category:Zen Buddhism writers
Wikipedia - Category:Zen Buddhist monks and priests
Wikipedia - Category:Zen Buddhists
Wikipedia - Category:Zen Buddhist terminology
Wikipedia - Cetiya -- Holy cites & objects used by Theravada Buddhists to remember Gotama Buddha
Wikipedia - Chan Buddhism -- Chinese school of Mahayana Buddhism
Wikipedia - Chanda (Buddhism)
Wikipedia - Chandra Khonnokyoong -- Thai nun and co-founder of Wat Phra Dhammakaya, a Thai Buddhist temple
Wikipedia - Channa (Buddhist)
Wikipedia - Chedi Phukhao Thong -- Buddhist tower in Thailand
Wikipedia - Chhairo gompa -- Tibetan Buddhist monastry in Mustang, Nepal
Wikipedia - Chi Chao -- Jin dynasty minister and Buddhist writer
Wikipedia - Chidatsu -- Priest of the Hosso School of Japanese Buddhism
Wikipedia - Chinese Buddhism
Wikipedia - Chinese Buddhist canon
Wikipedia - Chinese Esoteric Buddhism
Wikipedia - Chittagong Hill Tracts -- Buddhist-majority region in southeastern Bangladesh
Wikipedia - Chogyam Trungpa -- Tibetan Buddhist lama and writer (1939-1987)
Wikipedia - Chonjusa -- Korean Buddhist temple
Wikipedia - Chung Tai Chan Monastery -- Buddhist monastery in Taiwan
Wikipedia - City of Ten Thousand Buddhas -- Buddhist community in Mendocino County, California
Wikipedia - Classes of Tantra in Tibetan Buddhism
Wikipedia - Companion statues: Kashyapa and Ananda -- Pair of Tang Dynasty sculptures, depicting Buddhist figures
Wikipedia - Comparison of acceptance of Buddhism in India and China -- Comparison of reception and integration of Buddhism in India and later in China
Wikipedia - Comparison of Buddhism and Christianity
Wikipedia - Conversion to Buddhism
Wikipedia - Creator in Buddhism -- Buddhist views on the belief in a creator deity, or any eternal divine personal being
Wikipedia - Critical Buddhism
Wikipedia - Criticism of Buddhism
Wikipedia - Culture of Buddhism
Wikipedia - Cunda (Buddhism)
Wikipedia - Cundi (Buddhism)
Wikipedia - Daewonsa -- Buddhist temple in South Korea
Wikipedia - Dagpo Kagyu -- Branches of the Kagyu school of Tibetan Buddhism that trace their lineage back through Gampopa
Wikipedia - Daisaku Ikeda -- Japanese Buddhist philosopher, nuclear disarmament advocate, and President of Soka Gakkai International (born 1928)
Wikipedia - Daitoku-ji -- Zen Buddhist temple in Kyoto, Japan
Wikipedia - Dalai Lama -- Tibetan Buddhist spiritual teacher
Wikipedia - Damien Keown -- Bioethicist focused on Buddhist ethics
Wikipedia - Dana (Buddhism)
Wikipedia - Daruma-ji -- Buddhist temple
Wikipedia - Dasa sil mata -- Type of Buddhist renunciant in Sri Lanka
Wikipedia - Datsue-ba -- Buddhist deity
Wikipedia - Da zhidu lun -- Encyclopedic Mahayana Buddhist text meant as a commentary
Wikipedia - Death horoscopes in Tibetan Buddhism
Wikipedia - Decline of Buddhism in the Indian subcontinent
Wikipedia - Deekshabhoomi -- Buddhist monument at Nagpur, Maharashtra, India
Wikipedia - Delta Beta Tau -- Buddhist college fraternity
Wikipedia - Desire realm -- Aspect of Buddhist cosmology
Wikipedia - Deva (Buddhism)
Wikipedia - Devadatta -- Buddhist monk
Wikipedia - Developing Virtue Secondary School -- A private Buddhist secondary school in Talmage, California (USA)
Wikipedia - Dhammakaya meditation -- Thai Buddhist meditation method
Wikipedia - Dhammakaya tradition -- Tradition in Thai Buddhism
Wikipedia - Dhammapala -- Name of two or more great Theravada Buddhist commentators
Wikipedia - Dharma (Buddhism)
Wikipedia - Dharma Bum Temple -- Buddhist temple in the United States
Wikipedia - Dharma centre -- Non-monastic Buddhist centre in a community
Wikipedia - Dharma Drum Mountain -- Buddhist foundation founded by late Chan master Sheng-yen
Wikipedia - Dharmakaya -- One of the three bodies (trikaya) of a buddha in Mahayana Buddhism
Wikipedia - Dharmapala -- Gods who protect or defend Buddhism
Wikipedia - Dharmaraksita -- Missionary sent by Mauryan emperor Ashoka to proselytize Buddhism
Wikipedia - Dharma Realm Buddhist Association
Wikipedia - Dharma Realm Buddhist University -- Private, nonprofit Buddhist university in Ukiah, California, United States
Wikipedia - Dhvaja -- Flag or banner in Hinduism, Buddhism and Jainism
Wikipedia - Dhyana in Buddhism
Wikipedia - Dhyana in Buddhism {{DISPLAYTITLE:''Dhyana'' in Buddhism -- Dhyana in Buddhism {{DISPLAYTITLE:''Dhyana'' in Buddhism
Wikipedia - Dhyna in Buddhism
Wikipedia - Diamond Sutra -- Popular Sutra in Mahayana Buddhism
Wikipedia - Diamond Way Buddhism
Wikipedia - Diskit Monastery -- Buddhist monastery in Ladakh, India
Wikipedia - Dana -- Concept of charity in Buddhism, Hinduism and Jainism
Wikipedia - DM-DM-+ghajaM-aM-9M-^Gu Sutta -- Buddhist text about ethics for lay people
Wikipedia - DM-DM-+gha Nikaya -- Buddhist scripture, "Collection of Long Discourses"
Wikipedia - DM-DM-+pankara Buddha -- Figure of Buddhist mythology
Wikipedia - DM-EM-^Mgen -- Japanese Zen buddhist teacher
Wikipedia - Dolpopa Sherab Gyaltsen -- Tibetan Buddhist master known as "The Buddha from Dolpo
Wikipedia - DoM-aM-9M-^Ga Sutta -- A short Buddhist discourse concerning the Buddha's nature or identity
Wikipedia - Draft:Sister Dang Nghiem -- Buddhist nun, teacher, and author
Wikipedia - Drikung Kagyu -- One of the eight "minor" lineages of the Kagyu school of Tibetan Buddhism
Wikipedia - Drukpa Kunley -- Buddhist master (1455-1529)
Wikipedia - D. T. Suzuki -- Japanese scholar who popularized Zen Buddhism in the West
Wikipedia - Dubdi Monastery -- Buddhist monastery near Yuksom, Sikkim, India
Wikipedia - DuM-aM-8M-%kha -- Concept in Buddhism, Hinduism and Jainism
Wikipedia - Duncan RyM-EM-+ken Williams -- Scholar and Buddhist priest (b. 1969)
Wikipedia - Dzogchen Beara -- Tibetan Buddhist retreat centre in West Cork, Ireland
Wikipedia - Dzogchen Monastery -- major monastery of the Nyingma tradition of Tibetan Buddhism
Wikipedia - Dzogchen -- tradition of teachings in Indo-Tibetan Buddhism
Wikipedia - Early Buddhism
Wikipedia - Early Buddhist Schools
Wikipedia - Early Buddhist schools -- Schools into which the Buddhist monastic saM-aM-9M-^Egha initially split
Wikipedia - Early Buddhist Texts
Wikipedia - Early Buddhist texts -- The parallel texts shared by the Early Buddhist schools
Wikipedia - East Asian Buddhism
Wikipedia - East Asian Buddhist
Wikipedia - Eifuku-ji -- Buddhist temple in Minamikawachi District, Osaka
Wikipedia - Eight precepts -- Buddhist precepts kept on observance days and festivals
Wikipedia - Einosuke Akiya -- Japanese Buddhist leader
Wikipedia - Ekai Kawaguchi -- Japanese Buddhist monk
Wikipedia - Ekajati -- One of the three principal protectors of the Nyingma school of Buddhism
Wikipedia - Ekayana -- Term in Buddhism and Hinduism, meaning "one vehicle", referring to a single spiritual path or destination
Wikipedia - Ellora Caves -- Ancient cave temples of Hinduism, Buddhism and Jainism in Maharashtra, India
Wikipedia - Empowerment (Tibetan Buddhism)
Wikipedia - Engaged Buddhism
Wikipedia - Enlightenment (Buddhism)
Wikipedia - Enlightenment Guaranteed -- 2000 German film about two brothers seeking enlightenment through Zen Buddhism
Wikipedia - Enlightenment in Buddhism -- "bodhi": knowledge, wisdom, wakeful intellect, or awakened divinity of a Buddha
Wikipedia - Esoteric Buddhism (book)
Wikipedia - Esoteric Buddhism
Wikipedia - Fahai -- Chinese Buddhist monk in the Tang Dynasty
Wikipedia - Faith in Buddhism -- Important element of the teachings of the Buddha
Wikipedia - Famen Temple -- Buddhist temple in Shaanxi, China
Wikipedia - Fasting in Buddhism -- Religious practice
Wikipedia - Fawang Temple -- Buddhist temple near Dengfeng, Henan, China
Wikipedia - Fayuan Zhulin -- Chinese Buddhist encyclopedic work
Wikipedia - Fetter (Buddhism)
Wikipedia - Fierce deities -- Enlightened beings in Mahayana Buddhism
Wikipedia - Fifth Buddhist council
Wikipedia - Filial piety in Buddhism -- Aspect of Buddhist ethics, story-telling traditions, apologetics and history
Wikipedia - First Buddhist Council
Wikipedia - First Buddhist council -- Gathering of senior monks of the Buddhist order convened just after the Buddha's death
Wikipedia - Five hindrances -- In Buddhism, mental obstacles to meditation and well-being in daily life
Wikipedia - Five Mountain System -- Network of state-sponsored Chan (Zen) Buddhist temples created in China during the Southern Song (1127-1279).
Wikipedia - Five precepts -- Basic code of ethics for Buddhist lay people
Wikipedia - Flower Sermon -- Story of the origin of Zen Buddhism
Wikipedia - Fo Guang Shan Temple, Tawau -- Buddhist temple in Tawau, Malaysia
Wikipedia - Forshang Buddhism World Center -- New religious movement based in Taiwan
Wikipedia - Four harmonious animals -- Story in Buddhist traditions, especially South Asian
Wikipedia - Four Noble Truths -- Basic framework of Buddhist thought
Wikipedia - Frank Ostaseski -- American Buddhist teacher
Wikipedia - Freda Bedi -- British Buddhist nun
Wikipedia - Fuang Jotiko -- Thai Buddhist monk, 1915-1986
Wikipedia - Fuke-shM-EM-+ -- School of Zen Buddhism
Wikipedia - Gaeunsa -- Buddhist temple in South Korea
Wikipedia - Gaman (term) -- Japanese term of Zen Buddhist origin
Wikipedia - Gandharan Buddhism
Wikipedia - Gandharan Buddhist texts
Wikipedia - Gangchen Tulku Rinpoche -- Buddhist monk
Wikipedia - Garuda -- Eagle-like divine bird in Hinduism, Buddhism and Jainism
Wikipedia - Gautama Buddha -- Founder of Buddhism
Wikipedia - Gedatsu Church of America -- American Buddhist church
Wikipedia - Gelug -- dominant sect of Tibetan Buddhism
Wikipedia - GempM-EM-^M Yamamoto -- Japanese Zen Buddhist
Wikipedia - Genshin -- Japanese Buddhist monk
Wikipedia - GesshM-EM-+ SM-EM-^Mko -- Zen Buddhist teacher and calligrapher
Wikipedia - Ghost Festival -- Traditional Buddhist and Taoist festival
Wikipedia - Global Buddhist Network -- Thai online television channel
Wikipedia - Glossary of Buddhism -- Wikipedia glossary
Wikipedia - Glossary of Japanese Buddhism -- Wikipedia glossary
Wikipedia - God in Buddhism
Wikipedia - Golden Pagoda, Namsai -- Burmese-style Buddhist temple in India
Wikipedia - Gompa -- Tibetan Buddhist and Bon religious monastery
Wikipedia - Great Anti-Buddhist Persecution
Wikipedia - Great Stupa of Universal Compassion -- Buddhist monument under construction near Bendigo, Victoria, Australia
Wikipedia - Greco-Buddhism -- Cultural syncretism in Central and South Asia in antiquity
Wikipedia - Greco-Buddhist art -- Artistic syncretism between Classical Greece and Buddhist India
Wikipedia - Greco-Buddhist monasticism
Wikipedia - Greco-Buddhist
Wikipedia - Gregory Schopen -- American scholar Buddhist studies
Wikipedia - Guanyin Famen -- School of Mahayana Buddhism founded in 1988 by Ching Hai.
Wikipedia - Guardians of the directions -- Deities of the eight directions in Hinduism and Buddhism
Wikipedia - Gyoran-ji -- Buddhist temple in Tokyo, Japan
Wikipedia - Hachiman -- Japanese Shinto-Buddhist syncretic deity
Wikipedia - Haeinsa -- Buddhist temple in Hapcheon County, Korea
Wikipedia - Hakuin Ekaku -- Japanese Zen Buddhist master
Wikipedia - Hannah Nydahl -- Bhutanese Buddhist teacher (1946-2007)
Wikipedia - Harada Daiun Sogaku -- Japanese Buddhist monk
Wikipedia - Haribhadra (Buddhist philosopher)
Wikipedia - Hariti -- Both a revered goddess and demon in some Buddhist traditions
Wikipedia - Harold George Parlett -- British diplomat and writer on Japanese Buddhism
Wikipedia - Hayagriva (Buddhism)
Wikipedia - Heart Sutra -- Popular Sutra in Mahayana Buddhism
Wikipedia - Higan -- Buddhist holiday exclusively during both the Spring and Autumnal Equinox
Wikipedia - Hill of the Buddha -- Buddhist shrine in Sapporo, Japan
Wikipedia - Hinayana -- Contentious term for numerous schools in Buddhism that did not embrace Mahayana teachings
Wikipedia - History of Buddhism in India
Wikipedia - History of Buddhism
Wikipedia - History of Tibetan Buddhism
Wikipedia - History of Wat Phra Dhammakaya -- History of a Thai Buddhist temple
Wikipedia - HM-CM-2a HM-aM-:M-#o -- Lay Buddhist organization, founded in 1939 by HuM-aM-;M-3nh Phu SM-aM-;M-^U
Wikipedia - Hongchunping Temple -- Buddhist temple on Mount Emei, Leshan, Sichuan, China
Wikipedia - Householder (Buddhism) -- Buddhist layperson with responsibilities
Wikipedia - Htupayon Pagoda -- A Buddhist stupa located in Sagaing
Wikipedia - Huiguo -- Tang Dynasty Buddhist monk
Wikipedia - Huiwen -- Chinese Buddhist
Wikipedia - Huiyuan (Buddhist) -- Chinese Buddhist teacher
Wikipedia - Human beings in Buddhism
Wikipedia - Humane King Sutra -- Sutra in Mahayana Buddhism
Wikipedia - Humanistic Buddhism
Wikipedia - Hungry ghost -- Chinese conception of the preta of Buddhist mythology
Wikipedia - Hyecho -- 8th-century Korean Buddhist monk
Wikipedia - IkkM-EM-^M-ikki -- mobs of peasant farmers, Buddhist monks, Shinto priests and local nobles who rose up against daimyM-EM-^M rule in 15th- and 16th-century Japan
Wikipedia - Index of Buddhism-related articles -- Wikipedia index
Wikipedia - Indian Buddhism
Wikipedia - Indonesian Esoteric Buddhism
Wikipedia - Innumerable Meanings Sutra -- Sutra in Mahayana Buddhism
Wikipedia - Institute of Buddhist Studies
Wikipedia - International Buddhist College -- Buddhist institution of higher education
Wikipedia - International Buddhist Film Festival
Wikipedia - International Theravada Buddhist Missionary University
Wikipedia - Issan Dorsey -- American Soto Zen Buddhist
Wikipedia - Italian Buddhist Union -- Association representing Buddhism in Italy
Wikipedia - Jack Kornfield -- American writer and Buddhist teacher
Wikipedia - Jakucho Setouchi -- 20th and 21st-century Japanese Buddhist nun and novelist
Wikipedia - Jan Nattier -- American scholar of Buddhist studies
Wikipedia - Japanese Buddhism
Wikipedia - Japanese Buddhist architecture
Wikipedia - Japanese Buddhist pantheon
Wikipedia - Japanese Zen -- Japanese school of Mahayana Buddhism
Wikipedia - Jewish Buddhist -- Person with a Jewish background who practices a form of Dhyanam Buddhist-linked meditation, yoga, chanting or spirituality
Wikipedia - Jigen-ji -- Buddhist temple in Osaka Prefecture, Japan
Wikipedia - Jikjisa -- Buddhist temple
Wikipedia - Jinakalamali -- A post-canonical Buddhist chronicle used in Theravadin countries
Wikipedia - JinapaM-CM-1jara -- Buddhist devotional text used for recitation and meditation
Wikipedia - Jin Taw Yan -- Buddhist temple in Burma
Wikipedia - Jati (Buddhism) -- Physical birth In Buddhism
Wikipedia - JM-EM-^Mten-ji -- Buddhist temple in Fukuoka Prefecture, Japan
Wikipedia - Joan Halifax -- American Zen Buddhist roshi, anthropologist, ecologist, and civil rights activist
Wikipedia - Kadadora Vihara -- Buddhist temple in Sri Lanka
Wikipedia - Kadam (Tibetan Buddhism) -- Renowned Dharma practice & bodhicitta teachings later known as lojong & lamrim
Wikipedia - Kalachakra Stupa (Greece) -- Buddhist stupa in southern Greece
Wikipedia - Kalachakra stupa -- Type of stupa in Buddhism
Wikipedia - Kalachakra -- Nondualistic tantra tradition in Tibetan Buddhism
Wikipedia - Kalpa (aeon) -- Long period of time in Hindu and Buddhist cosmology
Wikipedia - Kalyani Ordination Hall -- Buddhist hall in Myanmar
Wikipedia - Kangiten -- Japanese Buddhist elephant-headed god
Wikipedia - Kanishka casket -- Buddhist reliquary in Peshawar Museum, Pakistan
Wikipedia - Kappiya -- In Southeast Asian Buddhism, a boy who lives in a temple and assists the monks
Wikipedia - Karma (Buddhism)
Wikipedia - Karma in Buddhism -- Action driven by intention which leads to future consequences
Wikipedia - Karma in Tibetan Buddhism
Wikipedia - Karmapa International Buddhist Institute
Wikipedia - Kasaya (clothing) -- Robes worn by fully-ordained Buddhist monks and nuns
Wikipedia - Kasina -- Type of Buddhist meditation and objects used in such meditation
Wikipedia - Kathina -- Theravada Buddhist festival, held yearly
Wikipedia - Katyayana (Buddhist) -- Leading disciple of Gautama Buddha
Wikipedia - KeneM-EM-^M -- Buddhist mythological creature
Wikipedia - Khata -- Traditional ceremonial scarf in Tibetan Buddhism and tengrism
Wikipedia - Khema -- Foremost female disciple of Gautama Buddha, Buddhist nun
Wikipedia - Khenpo Karthar Rinpoche -- Buddhist lama
Wikipedia - Khentrul Jamphel Lodro Rinpoche -- Tibetan Buddhist Rime Master
Wikipedia - Khuong ViM-aM-;M-^Gt -- Vietnamese Buddhist monk and poet
Wikipedia - Kingdom of Khotan -- Iranian Saka Buddhist kingdom (56-1006)
Wikipedia - Kings of Shambhala -- Thirty-two kings in the Indo-Tibetan Vajrayana Buddhist tradition
Wikipedia - Kinnara -- Hindu and Buddhist mythological creature
Wikipedia - Kitano temple ruins -- Archaeological site of an Asuka period Buddhist temple in present day Okazaki, Aichi, Japan
Wikipedia - Kleshas (Buddhism) -- In Buddhism, mental states that cloud the mind
Wikipedia - KM-aM-9M-#itigarbha Bodhisattva PM-EM-+rvapraM-aM-9M-^Gidhana SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - KaraM-aM-9M-^GM-aM-8M-^MavyM-EM-+ha SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - KM-EM-+kai -- Japanese Buddhist monk
Wikipedia - KM-EM-^MshM-EM-+ Itabashi -- Japanese Zen Buddhist
Wikipedia - KongM-EM-^M-ji -- Buddhist temple in Osaka, Japan
Wikipedia - Kong Meng San Phor Kark See Monastery -- Largest Buddhist temple in Singapore
Wikipedia - Korean Buddhism
Wikipedia - Korean Buddhist Temples
Wikipedia - Korean Buddhist temples
Wikipedia - Korean Seon -- Zen school of Korean Buddhism
Wikipedia - Kotapola Amarakitti Thero -- Sri Lankan Buddhist monk and politician
Wikipedia - Kotugoda Dhammawasa Thera -- Sri Lankan Buddhist monk
Wikipedia - Koya-dofu -- Koya-dofu is frozen-dried tofu, a Japanese pantry staple and an important ingredient in Buddhist vegetarian cookery.
Wikipedia - Kshanti -- Buddhist concept of patience, forbearance and forgiveness
Wikipedia - K. Sri Dhammaratana -- Malaysian Buddhist monk (born 1948)
Wikipedia - Kucha -- ancient Buddhist kingdom on the northern edge of the Taklamakan Desert
Wikipedia - Kumbum -- Type of Tibetan Buddhist temple
Wikipedia - Kung Fu Nuns -- Order of Buddhist nuns who belong to the Drukpa Lineage
Wikipedia - Kyaikthanlan Pagoda -- Buddhist monastery in Myanmar
Wikipedia - Kyauksein Pagoda -- Buddhist pagoda in Myanmar
Wikipedia - Lachung Monastery -- Buddhist monastery in Sikkim, India
Wikipedia - Lake Superior Zendo -- SM-EM-^MtM-EM-^M Zen Buddhist temple located in Marquette, Michigan, United States
Wikipedia - LaM-aM-9M-^Ekavatara SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - Lama -- Title for a teacher of the Dharma in Tibetan Buddhism
Wikipedia - Lankapatuna Samudragiri Viharaya -- Buddhist temple
Wikipedia - Lineage (Buddhism) -- Lines of transmission in different schools of Buddhism
Wikipedia - Lingdum Monastery -- Buddhist monastery near Ranka, Sikkim, North East India
Wikipedia - Lingfeng Temple -- Buddhist temple located in Taihuai Town of Wutai County, Xinzhou, Shanxi, China
Wikipedia - List of books related to Buddhism -- Wikipedia list article
Wikipedia - List of Buddhist architecture in China
Wikipedia - List of Buddhist colleges and universities in Nepal -- Wikipedia list article
Wikipedia - List of Buddhist festivals -- Wikipedia list article
Wikipedia - List of Buddhist members of the United States Congress -- Wikipedia list article
Wikipedia - List of Buddhist monasteries in Sikkim -- Wikipedia list article
Wikipedia - List of Buddhist philosophers
Wikipedia - List of Buddhists -- Wikimedia list article
Wikipedia - List of Buddhist temples -- Wikimedia list article
Wikipedia - List of Buddhist terms and concepts
Wikipedia - List of Buddhist topics
Wikipedia - List of Buddhist viharas in Bangladesh -- wikimedia list article
Wikipedia - List of converts to Buddhism
Wikipedia - List of Dhammakaya branches -- List of branch centers of the Thai Buddhist Dhammakaya Movement
Wikipedia - List of Korean Buddhists -- Wikipedia list article
Wikipedia - List of Living Treasures of Hawaii -- Program by the Buddhist temple Honpa Hongwanji Mission of Hawaii to honor Hawaii residents
Wikipedia - List of modern scholars in Buddhist studies -- Wikipedia list article
Wikipedia - List of writers on Buddhism -- Wikipedia list article
Wikipedia - Liyan (Buddhist monk) -- 9th century Buddhist monk ; translator of Buddhist texts into Chinese
Wikipedia - Lokaksema (Buddhist monk) -- 2nd century Indian Buddhist monk
Wikipedia - London Buddhist Lodge
Wikipedia - Longer SukhavatM-DM-+vyM-EM-+ha SM-EM-+tra -- Popular Sutra in Mahayana Buddhism
Wikipedia - Longquan Monastery -- Buddhist temple in Haidian District, Beijing, China
Wikipedia - Lopon Tsechu -- Bhutanese buddhist teacher (1918-2003)
Wikipedia - Lotus Sutra -- Popular Sutra in Mahayana Buddhism
Wikipedia - L. S. Cousins -- Buddhist studies scholar
Wikipedia - Luang Pho Daeng -- Mummified Buddhist monk
Wikipedia - Luang Por Dhammajayo -- Thai Buddhist monk
Wikipedia - Luang Pu Sodh Candasaro -- Thai Buddhist monk and founder of the Dhammakaya meditation school
Wikipedia - Luminous mind -- Metaphor used in Buddhist doctrine
Wikipedia - Lung (Tibetan Buddhism) -- Principle of Tibetan Buddhism
Wikipedia - Madhyanta-vibhaga-karika -- Key work in Buddhist philosophy of the Yogacara school
Wikipedia - Mahabodhi Temple -- Buddhist temple
Wikipedia - Mahakala -- God in Hinduism, and Tibetan Buddhism
Wikipedia - Mahamakut Buddhist University -- Public Buddhist university in Thailand
Wikipedia - Maha Myat Muni Temple -- Buddhist temple in Myanmar
Wikipedia - Mahanipata Jataka -- Buddhist collection of stories
Wikipedia - Mahaprajnaparamita Sutra -- Sutra in Mahayana Buddhism
Wikipedia - Mahar Shwe Thein Daw Pagoda -- A Buddhist temple in Thin Taung Gyi village
Wikipedia - Mahasamnipata Sutra -- Sutra in Mahayana Buddhism
Wikipedia - Mahasi Sayadaw -- Burmese Theravada Buddhist monk (1904-1982)
Wikipedia - Maha Thetkya Yanthi Buddha -- Buddhist temple in Myanmar
Wikipedia - Mahayana Buddhism
Wikipedia - Mahayana -- Branch of Buddhism
Wikipedia - Mahinda (buddhist monk)
Wikipedia - MaharatnakM-EM-+M-aM-9M--a SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - Mahayana MahaparinirvaM-aM-9M-^Ga SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - Maitreya -- Future Buddha in Buddhist eschatology
Wikipedia - MaitrM-DM-+ -- One of the ten paramM-DM-+s of the Theravada school of Buddhism
Wikipedia - Majjhantika -- Buddhist monk
Wikipedia - MakyM-EM-^M -- "Ghost cave": Zen Buddhist concept
Wikipedia - M-aM-9M-^Zddhi -- Technical term in Buddhist doctrine and practice
Wikipedia - Manas (early Buddhism)
Wikipedia - Man Buddha Temple -- Buddhist temple in Myanmar
Wikipedia - Mandala -- Spiritual and ritual symbol in Hinduism, Jainism and Buddhism
Wikipedia - Manpuku-ji -- Buddhist temple in Uji, Japan
Wikipedia - Marathi Buddhists -- Buddhists of Marathi ethnic and linguistic identity
Wikipedia - Marici (Buddhism)
Wikipedia - Martine Batchelor -- French Buddhist nun
Wikipedia - Masao Abe -- Japanese Buddhist
Wikipedia - Matsyendra -- 10th century Hindu and Buddhist saint and yogi
Wikipedia - Mawtinzun Pagoda -- Buddhist temple in Myanmar
Wikipedia - Maya (Buddhist mental factor) -- Buddhist term
Wikipedia - Maya Devi Temple, Lumbini -- Ancient Buddhist temple at Lumbini, Nepal
Wikipedia - M-DM-^@nanda -- Attendant of the Buddha and main figure in First Buddhist Council
Wikipedia - M-DM-^@tman (Buddhism) -- Buddhist concept of self
Wikipedia - Mekhala and Kanakhala -- Two mahasiddha sisters in Tantric Buddhism
Wikipedia - Sakra (Buddhism) -- Ruler of the TrayastriM-aM-9M-^CM-EM-^[a Heaven
Wikipedia - SM-EM-+nyata -- Buddhist theological concept of voidness in ontology, meditation and phenomenology
Wikipedia - SM-EM-+raM-aM-9M-^Egama Samadhi SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - SramaM-aM-9M-^Ga -- Tradition in Hinduism, Buddhism and Jainism
Wikipedia - Sravakayana -- Mahayana Buddhist term referring to certain types of Buddhist doctrine
Wikipedia - SrM-DM-+maladevM-DM-+ SiM-aM-9M-^Chanada SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - Mental factors (Buddhism)
Wikipedia - Merit (Buddhism) -- Concept considered fundamental to Buddhist ethics
Wikipedia - Middle Way -- Buddhist doctrine
Wikipedia - Migettuwatte Gunananda Thera -- Sri Lankan Buddhist orator
Wikipedia - Mindfulness (Buddhism)
Wikipedia - Miracles of Gautama Buddha -- Supernatural feats and abilities attributed to Gautama Buddha by the Buddhist scriptures
Wikipedia - Magha PM-EM-+ja -- Buddhist festival and day of observance in Southeast and South Asia
Wikipedia - Mana -- A Buddhist term that may be translated as "pride", "arrogance", or "conceit"
Wikipedia - Mogaung Monastery -- Buddhist monastery in Myanmar
Wikipedia - Moggaliputta-Tissa -- Indian Buddhist monk and scholar, associated with emperor Ashoka
Wikipedia - Mount Meru -- Sacred mountain of Buddhist, Jain, and Hindu cosmology
Wikipedia - Mouzi Lihuolun -- A classic Chinese Buddhist work
Wikipedia - Mulian Rescues His Mother -- Popular Chinese Buddhist tale
Wikipedia - Mundamala -- garland of severed human heads and/or skulls in Hindu and Tibetan Buddhist iconography
Wikipedia - MusM-EM-^M Soseki -- Japanese Zen-Buddhist teacher and landscape architect
Wikipedia - MyM-EM-^Mchikai KyM-EM-^Mdan -- Japanese Buddhist lay organisation that stems from ReiyM-EM-+kai
Wikipedia - MyM-EM-^MdM-EM-^Mkai KyM-EM-^Mdan -- Japanese Buddhist lay organisation that stems from the ReiyM-EM-+kai
Wikipedia - MyM-EM-^MryM-EM-+-ji -- Buddhist temple in Ishikawa Prefecture, Japan
Wikipedia - Myo Daunt Pagoda -- Buddhist pagoda in Myanmar
Wikipedia - Nalandabodhi -- Buddhist organization
Wikipedia - Nalanda -- Ancient Buddhist monastery in India
Wikipedia - Namantar Andolan -- University's Name Change Movement by Buddhists & Dalits
Wikipedia - Namarupa -- Used in Buddhism to refer to constituent processes of the human being
Wikipedia - Nanda (Buddhism)
Wikipedia - Nanda (Buddhist nun)
Wikipedia - Nanda (Buddhist)
Wikipedia - Nan Hua Temple -- The largest Buddhist temple and seminary in Africa, in Bronkhorstspruit, South Africa
Wikipedia - Nanto RokushM-EM-+ -- Six Schools of Nara Buddhism
Wikipedia - Naraka (Buddhism)
Wikipedia - Naropa -- Indian Buddhist Mahasiddha
Wikipedia - Nature of mind (Buddhism)
Wikipedia - Neo-Buddhist movement
Wikipedia - Network of Buddhist Organisations -- British ecumenical body
Wikipedia - Newar Buddhism -- The form of Vajrayana Buddhism practiced by the Newar people of the Kathmandu Valley, Nepal
Wikipedia - New England Peace Pagoda -- Buddhist stupa in Leverett, Massachusetts, US
Wikipedia - Ngahtatgyi Buddha Temple -- Buddhist temple in Bahan Township
Wikipedia - Nianfo -- Repetition of the name of Amitabha in Pure Land Buddhism
Wikipedia - Nichiren Buddhism -- Branch of Buddhism based on the teachings of the thirteenth century Japanese monk Nichiren
Wikipedia - Nichiren ShM-EM-^MshM-EM-+ -- Branch of Nichiren Buddhism
Wikipedia - Nikaya Buddhism -- Group of early Buddhist schools
Wikipedia - Nikken Abe -- Buddhist high priest
Wikipedia - NirmaM-aM-9M-^Gakaya -- concept in Buddhism
Wikipedia - Nirodha -- Renounciation of desire in Buddhism
Wikipedia - Nirvana (Buddhism) -- Release from rebirths in saM-aM-9M-^Csara
Wikipedia - Nishi Hongan-ji -- Buddhist temple in Kyoto, Japan. Head temple of Honganji-ha school
Wikipedia - NM-DM-+lakaM-aM-9M-^GM-aM-9M--ha DharaM-aM-9M-^GM-DM-+ -- Buddhist mantra
Wikipedia - Noah Levine -- American Buddhist teacher and writer
Wikipedia - Noble Eightfold Path -- An early summary of the path of Buddhist practices leading to liberation from samsara
Wikipedia - Norwich Buddhist Centre -- Buddhist centre in Norwich, Norfolk, England
Wikipedia - Nyingma -- school of Tibetan Buddhism
Wikipedia - Offering (Buddhism)
Wikipedia - Ole Nydahl -- Danish teacher in Tibetan Buddhism
Wikipedia - Omamori -- Japanese Shinto and Buddhist amulet
Wikipedia - Om -- Sacred sound and spiritual symbol in Hinduism, Jainism and Buddhism
Wikipedia - Ongi kuden -- Text in Nichiren Buddhism
Wikipedia - Order of Interbeing -- International Buddhist community founded by Thich NhM-aM-:M-%t HM-aM-:M-!nh
Wikipedia - Ordination hall -- Type of Buddhist building
Wikipedia - Ordination of women in Buddhism
Wikipedia - Outline of Buddhism
Wikipedia - Oxford Centre for Buddhist Studies
Wikipedia - Padmasambhava -- 8th-century Buddhist Lama
Wikipedia - Pakhangyi Monastery -- Buddhist monastery in Myanmar
Wikipedia - Pakhannge Monastery -- Buddhist monastery in Myanmar
Wikipedia - Palcho Monastery -- Buddhist monastery in Tibet
Wikipedia - PaM-aM-9M--M-aM-9M--hana -- Buddhist scripture
Wikipedia - Pancasikha -- Celestial musician in Buddhist texts
Wikipedia - Panchen Lama -- Prominent figure in Tibetan Buddhism
Wikipedia - Parable of the Poisoned Arrow -- Parable used in early Buddhism
Wikipedia - Paracanonical texts (Theravada Buddhism)
Wikipedia - Parinirvana -- concept within Buddhism
Wikipedia - Patikulamanasikara -- Type of traditional Buddhist meditation
Wikipedia - Patrick Gaffney (Buddhist)
Wikipedia - Paul Dahlke (Buddhist) -- German physician
Wikipedia - Paul Williams (Buddhist studies scholar)
Wikipedia - Peace Pagoda -- Buddhist stupa; a monument to inspire peace
Wikipedia - Pemayangtse Monastery -- Buddhist monastery in Sikkim, India
Wikipedia - Perambalur Buddhas -- Set of historic Buddhist images found in Thiyaganur, Tamil Nadu, India
Wikipedia - Persecution of Buddhists
Wikipedia - Peter Harvey (Buddhism)
Wikipedia - Philippine Esoteric Buddhism
Wikipedia - Phra Malai -- A legendary Buddhist monk in South and Southeast Asia
Wikipedia - Phra That Kham Kaen -- Buddhist reliquary in Khon Kaen Province, Thailand
Wikipedia - Pindola Bharadvaja -- Buddhist Arahant
Wikipedia - Plaosan -- Buddhist temple in Indonesia
Wikipedia - Platform Sutra -- Popular Sutra in Mahayana Buddhism
Wikipedia - PaguM-CM-1M-CM-1ata -- Buddhist term
Wikipedia - Pali Canon -- Buddhistibrahims ipad253554364465ipad 6th grne uaf557465280852967 14.2 kwufw52962mr6w7h87264753725 5981152
Wikipedia - Poh Ern Shih Temple -- Buddhist temple in Singapore
Wikipedia - Pointing-out instruction -- Direct introduction to the nature of mind in Tibetan Buddhism
Wikipedia - Post-canonical Buddhist texts
Wikipedia - PrajM-CM-1a (Buddhist monk) -- 9th century Buddhist monk ; translator of Buddhist texts into Chinese
Wikipedia - Prajna (Buddhist Monk)
Wikipedia - PratM-DM-+tyasamutpada -- Fundamental Buddhist teaching on reincarnation
Wikipedia - Prayer wheel -- Devotional tool in Buddhism
Wikipedia - Pre-sectarian Buddhism
Wikipedia - Presectarian Buddhism
Wikipedia - Prostration (Buddhism)
Wikipedia - Puja (Buddhism)
Wikipedia - Punyamitra -- 26th Indian Patriarch of Chan Buddhism
Wikipedia - Pure Land Buddhism -- A school of Mahayana Buddhism
Wikipedia - Pure Land Buddhists
Wikipedia - Purity in Buddhism -- An important concept within much of Theravada and Mahayana Buddhism
Wikipedia - Quan M-CM-^Bm Pagoda (Ho Chi Minh City) -- Chinese-style Buddhist pagoda in Cho Lon, Ho Chi Minh City, Vietnam, dedicated to Guanyin
Wikipedia - Reality in Buddhism
Wikipedia - Rebirth (Buddhism) -- In Buddhism, the actions of a person lead to a new existence after death, in endless cycles called saM-aM-9M-^Csara
Wikipedia - Rebirth (Buddhist)
Wikipedia - Refuge (Buddhism) -- Religious concept in Buddhism
Wikipedia - Regong arts -- Popular arts on the subject of Tibetan Buddhism
Wikipedia - ReiyM-EM-+kai -- Japanese Buddhist new religious movement founded in 1919 by KakutarM-EM-^M Kubo and Kimi Kotani
Wikipedia - Richard Robinson (Buddhism scholar)
Wikipedia - Rigpa (organization) -- international Buddhist organization
Wikipedia - Rinzai school -- Sect of Japanese Zen Buddhism
Wikipedia - RyM-EM-^Mkan -- Japanese Buddhist monk
Wikipedia - Sacca-kiriya -- Motif and concept found in Buddhism and other Indian religions
Wikipedia - Sacca -- Buddhist term meaning "real" or "true"
Wikipedia - Saha Triad -- Devotional motif in East Asian Buddhist art
Wikipedia - Saha -- In Mahayana Buddhism refers to the mundane world, essentially the sum of existence that is other than nirvana
Wikipedia - Saidu Sharif Stupa -- Sacred Buddhist area near Saidu Sharif, Pakistan
Wikipedia - Sakya -- One of four major schools of Tibetan Buddhism
Wikipedia - Sakyong Mipham -- American Buddhist leader, b. 1962
Wikipedia - Salistamba Sutra -- Sutra in Mahayana Buddhism
Wikipedia - Salugara Monastery -- Buddhist shrine outside Siliguri, West Bengal, India
Wikipedia - Samadhi (Buddhism)
Wikipedia - Samadhiraja Sutra -- Sutra in Mahayana Buddhism
Wikipedia - SaM-aM-9M-^Csara (Buddhism) -- Cycle of repeated birth, mundane existence and dying again
Wikipedia - SaM-aM-9M-^Cyutta Nikaya -- Buddhist scripture
Wikipedia - Saman (deity) -- Buddhist god from Sri Lanka
Wikipedia - Samantabhadra Meditation Sutra -- Sutra in Mahayana Buddhism
Wikipedia - Samatha -- Buddhist term meaning "tranquility of the mind
Wikipedia - Samsara (Buddhism)
Wikipedia - Samue -- Work clothing of Japanese Zen Buddhist monks
Wikipedia - Sanchi University of Buddhist-Indic Studies
Wikipedia - Sanchi -- Buddhist complex, famous for its Great Stupa, in Madhya Pradesh, India
Wikipedia - Sandhinirmocana Sutra -- Sutra in Mahayana Buddhism
Wikipedia - Sand mandala -- Tibetan Buddhist tradition involving the creation and destruction of mandalas made from coloured sand
Wikipedia - Sangha (Buddhism)
Wikipedia - Sanghyang Adi Buddha -- Concept of God in Indonesian Buddhism
Wikipedia - Sanmon -- Zen Buddhist temple gate
Wikipedia - Sanskrit Buddhist literature
Wikipedia - Sarma (Tibetan Buddhism)
Wikipedia - Sarvastivada -- Early school of Buddhism
Wikipedia - Sati (Buddhism) -- Buddhist concept of mindfulness or awareness
Wikipedia - Satipatthana -- Mindfulness in Buddhism
Wikipedia - Satori -- Japanese Buddhist term for awakening
Wikipedia - Satya Priya Mahathero -- Bangladeshi Buddhist leader
Wikipedia - Sayadaw U Narada -- Burmese Theravada Buddhist monk (1931-2006)
Wikipedia - Sayadaw U Tejaniya -- Burmese Theravada Buddhist monk
Wikipedia - Sayadaw -- Burmese Buddhist title
Wikipedia - Schools of Buddhism -- Institutional and doctrinal divisions of Buddhism
Wikipedia - Schools of Tibetan Buddhism
Wikipedia - Scott Mitchell (Buddhist scholar) -- American scholar of Buddhism
Wikipedia - Seattle Buddhist Church -- A Japanese Jodo Shinshu Buddhist temple in Seattle, Washington, USA
Wikipedia - Secular Buddhism -- Form of non-dogmatic Buddhism
Wikipedia - Senshin Buddhist Temple -- Buddhist temple in Los Angeles, California
Wikipedia - Sentient beings (Buddhism)
Wikipedia - Sera Monastery -- Buddhist monastery in Tibet
Wikipedia - Shambhala Buddhism
Wikipedia - Shambhala Buddhist
Wikipedia - Shaolin Monastery -- Chan Buddhist temple in Dengfeng County, Henan Province, China
Wikipedia - Sharon Salzberg -- American Buddhist teacher
Wikipedia - Shingon Buddhism
Wikipedia - Shinnyo-en -- A Japanese Buddhist order
Wikipedia - Shinnyo -- Japanese Buddhist nun (1211-1282)
Wikipedia - Shinran -- Japanese Buddhist monk
Wikipedia - Shin Upagutta -- Buddhist arahant
Wikipedia - ShM-EM-^MchM-EM-^M Hagami -- Japanese Buddhist
Wikipedia - ShM-EM-^MkM-EM-+ -- Founder of the JM-EM-^Mdo-shM-EM-+ Buddhist sect
Wikipedia - ShM-EM-^Mren-in -- Buddhist temple in Kyoto, Japan
Wikipedia - ShM-EM-^Mshinkai -- Japanese Nichiren Buddhist dissenting group formed in July 1980
Wikipedia - ShM-EM-^MsM-EM-^Min -- Buddhist temple in Nara Prefecture, Japan
Wikipedia - Shorter SukhavatM-DM-+vyM-EM-+ha SM-EM-+tra -- Popular Sutra in Mahayana Buddhism
Wikipedia - ShunryM-EM-+ Suzuki -- Japanese Buddhist monk who popularized Zen in the US
Wikipedia - Shwethalyaung Pagoda -- Buddhist temple in [[Kyaukse]]
Wikipedia - Sila (Buddhism)
Wikipedia - Silk Road transmission of Buddhism
Wikipedia - Silk road transmission of Buddhism
Wikipedia - Similarities between Pyrrhonism and Buddhism
Wikipedia - Sinhalese Buddhist nationalism
Wikipedia - Sitatapatra -- Protector against supernatural danger in Buddhism
Wikipedia - Sixth Buddhist Council
Wikipedia - Skanda (Buddhism) -- Mahayana bodhisattva regarded as a devoted guardian of Buddhist monasteries who protects the teachings of Buddhism
Wikipedia - SM-EM-^MtM-EM-^M -- Sect of Japanese Zen Buddhism
Wikipedia - Soka Gakkai International -- International Nichiren Buddhist movement founded in 1975 by Daisaku Ikeda
Wikipedia - Soka Gakkai -- Japanese Buddhist religious movement
Wikipedia - Sokei-an -- Japanese Buddhist monk
Wikipedia - Sokushinbutsu -- Buddhist mummy
Wikipedia - Somdej Toh -- Thai buddhist monk
Wikipedia - Soto Zen Buddhist Association
Wikipedia - Southern, Eastern and Northern Buddhism -- Geographical terms sometimes used to describe the styles of Buddhism practiced in Asia
Wikipedia - Southern Esoteric Buddhism -- Esoteric practices, views and texts within Theravada Buddhism
Wikipedia - Ssangbongsa -- Buddhist temple in South Korea
Wikipedia - Stephen Batchelor (author) -- Scottish Buddhist author and teacher
Wikipedia - Stupa -- Mound-like structure containing Buddhist relics, used as a place of meditation
Wikipedia - Suddhananda Mahathero -- Bangladeshi Buddhist monk
Wikipedia - Sukhavati -- Pure land of Amitabha in Mahayana Buddhism
Wikipedia - Sunlun Sayadaw -- Burmese Sayadaw and vipassana meditation master of Theravada Buddhism
Wikipedia - Surai Sasai -- Indian Buddhist monk
Wikipedia - Surya Das -- American lama in the Tibetan Buddhist tradition
Wikipedia - Sutra of Forty-two Chapters -- Sutra in Mahayana Buddhism
Wikipedia - Sutra -- A text in Hinduism, Buddhism or Jainism, often a collection of aphorisms
Wikipedia - Sutta Nipata -- Buddhist scripture, sutta collection in the Khuddaka Nikaya of the Pali Canon
Wikipedia - Svatantrika-PrasaM-aM-9M-^Egika distinction -- doctrinal distinction within Tibetan Buddhism
Wikipedia - Syama Jataka -- A Buddhist tale of a former life of the Buddha
Wikipedia - Tachikawa-ryu -- Japanese school of esoteric of Buddhism
Wikipedia - Taima-dera -- Buddhist temple in Japan
Wikipedia - Takht-i-Bahi -- Archaeological site of an ancient Buddhist monastery in Pakistan
Wikipedia - TaM-aM-9M-^Gha -- Concept in Buddhism, referring to thirst, craving, desire, longing, greed
Wikipedia - Tamchinsky datsan -- Buddhist monastery at Lake Gusinoye, Buryat Republic, Russia
Wikipedia - Tamote Shinpin Shwegugyi Temple -- A Theravada Buddhist temple in Kyaukse
Wikipedia - Tanaka-Iga -- Japanese company that produces Buddhist goods
Wikipedia - Tantras (Buddhism)
Wikipedia - Tantra -- Esoteric traditions of Hinduism and Buddhism
Wikipedia - Tantric Buddhism
Wikipedia - Tara (Buddhism) -- Female Bodhisattva
Wikipedia - Tashiding Monastery -- Buddhist monastery in West Sikkim, India
Wikipedia - Tathagatagarbha SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - Tattvasamgraha -- Text written by the 8th century Indian Buddhist pandit SantarakM-aM-9M-#ita
Wikipedia - Tawagu Pagoda -- Buddhist monastery in Myanmar
Wikipedia - Template talk:Buddhism-bio-stub
Wikipedia - Template talk:Buddhism topics
Wikipedia - Template talk:Buddhism
Wikipedia - Template talk:Buddhist-clergy-stub
Wikipedia - Template talk:Buddhist devotional practices
Wikipedia - Template talk:Chinese Buddhism
Wikipedia - Template talk:Chinese Buddhist Pantheon
Wikipedia - Template talk:Japanese Buddhism
Wikipedia - Template talk:Japanese Buddhist Pantheon
Wikipedia - Template talk:Modern Buddhist writers
Wikipedia - Template talk:Theravada Buddhism
Wikipedia - Template talk:Tibetan Buddhism sidebar
Wikipedia - Template talk:Tibetan-Buddhism-stub
Wikipedia - Template talk:TibetanBuddhism
Wikipedia - Template talk:WikiProject Buddhism
Wikipedia - Template talk:Zen Buddhism
Wikipedia - Tenma goddesses -- Twelve guardian deities in Tibetan Buddhism
Wikipedia - Ten Stages Sutra -- Sutra in Mahayana Buddhism
Wikipedia - Ten Thousand Buddhas Monastery -- Hong Kong Buddhist temple
Wikipedia - Terma (Buddhism)
Wikipedia - Terma (religion) -- Hidden teachings in various Buddhist traditions
Wikipedia - Thanale Caves -- Buddhist caves in India (Maharashtra)
Wikipedia - Thangka -- Tibetan Buddhist painting
Wikipedia - Thatta Thattaha Maha Bawdi Pagoda -- Buddhist temple in Myanmar
Wikipedia - Thayettaw Monastery -- Buddhist monastic complex in Yangon, Myanmar
Wikipedia - The Buddha and His Dhamma -- Holy book of Navayana Buddhism
Wikipedia - Theosophy and Buddhism
Wikipedia - The Path to Nirvana -- One of the main aims in Buddhism
Wikipedia - The Power of Buddhism
Wikipedia - Theravada Buddhism
Wikipedia - Theravada Buddhist
Wikipedia - Theravada -- Branch of Buddhism, oldest extant school
Wikipedia - The sixteen dreams of King Pasenadi -- Story in post-canonical Buddhist texts
Wikipedia - The Twin Miracle -- One of the miracles by the Buddha, as described in Buddhist texts
Wikipedia - The World of Tibetan Buddhism
Wikipedia - Thich NhM-aM-:M-%t HM-aM-:M-!nh -- Buddhist monk and peace activist
Wikipedia - Thich PhM-FM-0M-aM-;M-^[c NgM-aM-;M-^Mc -- Buddhist monk
Wikipedia - Thich QuM-aM-:M-#ng M-DM-^PM-aM-;M-)c -- Vietnamese Buddhist monk who burned himself to death
Wikipedia - Thich QuM-aM-:M-#ng M-DM-^PM-aM-;M-^Y -- Vietnamese Buddhist monk
Wikipedia - Thich Tri Quang -- Vietnamese Buddhist monk
Wikipedia - Thirteen Buddhas of Awaji Island -- 13 Buddhist sacred sites on Awaji Island, HyM-EM-^Mgo Prefecture, Japan
Wikipedia - Thirteen Buddhas -- Japanese grouping of Buddhist deities
Wikipedia - Three Ages of Buddhism -- Three divisions of time following Buddha's passing
Wikipedia - Three marks of existence -- Buddhist concept; consists of impermanence (anicca), suffering (dukkha), and non-self (anatta)
Wikipedia - Three poisons (Buddhism)
Wikipedia - Three teachings -- Term referring to Confucianism, Taoism and Buddhism collectively, considered as a harmonious aggregate
Wikipedia - Three Turnings of the Wheel of Dharma -- concept within Buddhism
Wikipedia - Three Vajras -- Buddhist concept, body, speech and mind
Wikipedia - Thubten Zopa Rinpoche -- Buddhist lama from Khumbu, Nepal
Wikipedia - Thus have I heard -- Standard formula to introduce Buddhist discourses
Wikipedia - Tibetan Buddhism -- form of Buddhism practiced in Tibet
Wikipedia - Tibetan Buddhist architecture
Wikipedia - Tibetan Buddhist canon -- A loosely defined list of sacred texts recognized by various schools of Tibetan Buddhism
Wikipedia - Tibetan Buddhists
Wikipedia - Tibetan Buddhist wall paintings
Wikipedia - Tibetan Buddhist
Wikipedia - Tibetan Tantric Practice -- tantric practices in Tibetan Buddhism
Wikipedia - Tiger Cave Temple -- Buddhist temple north-northeast of Krabi, Thailand
Wikipedia - Tillya Tepe Buddhist coin -- Ancient coin
Wikipedia - Timeline of Buddhism
Wikipedia - TM-CM-"y An Temple -- Buddhist temple in southern Vietnam
Wikipedia - Transfer of merit -- Buddhist devotional practice
Wikipedia - Tricycle: The Buddhist Review
Wikipedia - Trikaya -- Three Bodies concept in Mahayana Buddhism
Wikipedia - Triratna Buddhist Community -- Buddhist organization
Wikipedia - Tsa Yig -- Monastic constitution based on Buddhist precepts
Wikipedia - Tulku -- Honorary title in Tibetan Buddhism
Wikipedia - Tushita -- Buddhism heavenly realm
Wikipedia - Ucchusma -- A Vidyaraja in Mahayana and Vajrayana Buddhism
Wikipedia - UM-aM-9M-#M-aM-9M-^GM-DM-+M-aM-9M-#a Vijaya DharaM-aM-9M-^GM-DM-+ SM-EM-+tra -- Sutra in Mahayana Buddhism
Wikipedia - Umin Thonze Pagoda -- Buddhist pagoda in Myanmar
Wikipedia - U Nar Auk Monastery -- Buddhist monastery in Myanmar
Wikipedia - Unified Buddhist Sangha of Vietnam
Wikipedia - Unitarian Universalist Buddhist Fellowship
Wikipedia - U Pannya Jota Mahathera -- Buddhist monk
Wikipedia - Upasampada -- Buddhist ordination ceremony
Wikipedia - Upaya -- Buddhist term
Wikipedia - Upadana -- Buddhist concept referring to "attachment, clinging, grasping"
Wikipedia - Uposatha -- Buddhist day of observance
Wikipedia - Uppalavanna -- Foremost female disciple of Gautama Buddha, Buddhist nun
Wikipedia - Uray (caste group) -- A Newar Buddhist merchant caste of Kathmandu in Nepal
Wikipedia - Ushnishasitatapattra -- A special form of the Buddhist goddess Tara
Wikipedia - Vajira (Buddhist nun) -- Buddhist nun
Wikipedia - Vajracharya -- A Vajrayana Buddhist priest among the Newar communities of Nepal
Wikipedia - Vajrapani -- Deity in Buddhism
Wikipedia - Vajrayana Buddhism
Wikipedia - Vajrayana -- Various Buddhist traditions of Tantra and "Secret Mantra", which developed in medieval India and spread by Padmasambhava to Tibet, Bhutan, and East Asia
Wikipedia - Vasubandhu -- Indian Buddhist monk
Wikipedia - Vasumitra (Buddhism)
Wikipedia - Vemacitrin -- Asura who figures prominently in many Buddhist sM-EM-+tras.
Wikipedia - Vemacitrin -- Asura who figures prominently in many Buddhist sutras.
Wikipedia - Vesak -- Buddhist festival marking the birth, enlightenment and death of the Buddha
Wikipedia - VibhaM-aM-9M-^Ega -- Buddhist scripture, part of the Pali Canon of Theravada Buddhism
Wikipedia - Vidyakara -- Buddhist scholar
Wikipedia - Vietnamese ThiM-aM-;M-^An -- Vietnamese version of Chan Buddhism
Wikipedia - View (Buddhism)
Wikipedia - Vihara -- Sanskrit and Pali term for a residence, monastery usually Buddhist
Wikipedia - VijM-CM-1ana -- Term used in theology & philosophy of Hinduism (for discernment, understanding, knowledge, intelligence) and of Buddhism (for discernment, consciousness, life force, mind)
Wikipedia - Vimalakirti Sutra -- Popular Sutra in Mahayana Buddhism
Wikipedia - Vinaya -- Buddhist monastic rules
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Wikipedia - Vipassana movement -- Buddhist meditation movement
Wikipedia - Vipassana -- Meditation practice described in Buddhism
Wikipedia - Wang Saen Suk -- Buddhist temple located in Bang Saen city, Chonburi province, Thailand
Wikipedia - Waniguchi -- Japanese gong used in Shinto and Buddhist worship
Wikipedia - Wansong Xingxiu -- Chinese Buddhist monk
Wikipedia - Washing the Elephant -- Chinese Buddhist artwork
Wikipedia - Wat Arun -- Buddhist temple in central Bangkok, Thailand
Wikipedia - Wat Bamphen Chin Phrot -- Buddhist temple in Thailand
Wikipedia - Wat Bang Oi Chang -- Buddhist temple in Nonthaburi, Thailand
Wikipedia - Wat Bophit Phimuk -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Borom Niwat -- Buddhist temple in Thailand
Wikipedia - Wat Buppharam, Trat -- Buddhist temple in Thailand
Wikipedia - Wat Chaloem Phra Kiat Worawihan -- Buddhist temple in Nonthaburi, Thailand
Wikipedia - Wat Champa -- Thai Buddhist temple in Bangkok
Wikipedia - Wat Chomphuwek -- Buddhist temple in Thailand
Wikipedia - Wat Kanmatuyaram -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Paknam Bhasicharoen -- Thai Buddhist temple, origin of Dhammakaya Movement and represented in Supreme Sangha Council
Wikipedia - Wat Pa Maha Chedi Kaew -- Buddhist temple made of bottles in Khun Han district, Sisaket province, Thailand
Wikipedia - Wat Pa Phu Kon -- Buddhist temple in Thailand
Wikipedia - Wat Pathum Khongkha -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Phanan Choeng -- Buddhist temple in Ayutthaya, Thailand
Wikipedia - Wat Phet Samut Worawihan -- Buddhist temple in Thailand
Wikipedia - Wat Phra Dhammakaya -- Thai Buddhist temple
Wikipedia - Wat Phra That Doi Suthep -- Thai Buddhist temple
Wikipedia - Wat Pradu Chimphli -- Buddhist temple in Thailand
Wikipedia - Wat Prayurawongsawat -- 19th-century Buddhist temple complex in Bangkok, Thailand
Wikipedia - Wat Ratchapradit -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Sitaram -- Buddhist temple in Bangkok, Thailand
Wikipedia - Wat Tha Luang -- Buddhist temple in Thailand
Wikipedia - Wat -- Type of Buddhist and Hindu temple
Wikipedia - Wat Zom Khum -- Buddhist temple in Myanmar
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https://familypedia.wikia.org/wiki/Buddhism
https://religion.wikia.org/de/wiki/Buddhismus
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https://religion.wikia.org/wiki/Buddhist_cosmology#Narakas
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https://religion.wikia.org/wiki/Buddhist_cosmology#R.C5.ABpadh.C4.81tu
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https://religion.wikia.org/wiki/Buddhist_cosmology#Sa.E1.B9.83vartakalpa
https://religion.wikia.org/wiki/Buddhist_cosmology#Sa.E1.B9.83vartasth.C4.81yikalpa
https://religion.wikia.org/wiki/Buddhist_cosmology#Sahasra_cosmology
https://religion.wikia.org/wiki/Buddhist_cosmology#Second_antarakalpa
https://religion.wikia.org/wiki/Buddhist_cosmology#See_also
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https://religion.wikia.org/wiki/Buddhist_cosmology#Temporal_cosmology
https://religion.wikia.org/wiki/Buddhist_cosmology#The_foundations_of_the_earth
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https://religion.wikia.org/wiki/Buddhist_prayer_beads#External_links
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https://religion.wikia.org/wiki/Buddhist_prayer_beads#Numbers_and_Symbolism
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https://religion.wikia.org/wiki/Buddhist_prayer_beads#See_also
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https://religion.wikia.org/wiki/Buddhist_prayer_beads#Usage
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https://religion.wikia.org/wiki/Buddhists
https://religion.wikia.org/wiki/Buddhists_in_the_World
https://religion.wikia.org/wiki/Buddhist_symbolism
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https://religion.wikia.org/wiki/Buddhist_vegetarianism#Buddhist_views_today
https://religion.wikia.org/wiki/Buddhist_vegetarianism#Eating_meat_versus_killing
https://religion.wikia.org/wiki/Buddhist_vegetarianism#External_links
https://religion.wikia.org/wiki/Buddhist_vegetarianism#Further_reading
https://religion.wikia.org/wiki/Buddhist_vegetarianism#Mahayana
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https://religion.wikia.org/wiki/Category:Buddhism_in_the_United_States
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https://religion.wikia.org/wiki/Category:Shingon_Buddhism
https://religion.wikia.org/wiki/Category_talk:Anti-Buddhism
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https://religion.wikia.org/wiki/Category_talk:Buddhism_in_Oceania
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https://religion.wikia.org/wiki/Category_talk:Buddhist_cosmology
https://religion.wikia.org/wiki/Category_talk:Buddhist_deities,_bodhisattvas,_and_demons
https://religion.wikia.org/wiki/Category_talk:Buddhist_education
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https://religion.wikia.org/wiki/Category_talk:Buddhist_logic
https://religion.wikia.org/wiki/Category_talk:Buddhist_mantras
https://religion.wikia.org/wiki/Category_talk:Buddhist_meditation
https://religion.wikia.org/wiki/Category_talk:Buddhist_monasticism
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https://religion.wikia.org/wiki/Category_talk:Buddhist_mythology
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https://religion.wikia.org/wiki/Category_talk:Buddhist_organizations
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https://religion.wikia.org/wiki/Category_talk:Buddhists
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https://religion.wikia.org/wiki/Category_talk:Buddhist_temples
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https://religion.wikia.org/wiki/Category_talk:Wikipedia:Books_on_Buddhism
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https://religion.wikia.org/wiki/Category:Tiantai_Buddhists
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https://religion.wikia.org/wiki/Category:Vajrayana_Buddhism
https://religion.wikia.org/wiki/Category:Vajrayana_Buddhism_in_Southeast_Asia
https://religion.wikia.org/wiki/Category:Vajrayana_Buddhists
https://religion.wikia.org/wiki/Category:Wikipedia:Books_on_Buddhism
https://religion.wikia.org/wiki/Category:Zen_Buddhist_teachers
https://religion.wikia.org/wiki/Chan_Buddhism
https://religion.wikia.org/wiki/Charnel_ground#Sutrayana_and_Early_Buddhism
https://religion.wikia.org/wiki/Chinese_Buddhism
https://religion.wikia.org/wiki/Chinese_Buddhist_canon
https://religion.wikia.org/wiki/Classical_element#Buddhism
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https://religion.wikia.org/wiki/Creator_deity#Buddhism
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https://religion.wikia.org/wiki/Deva_(Buddhism)
https://religion.wikia.org/wiki/Deva_(Buddhism)#Confused_with_devas
https://religion.wikia.org/wiki/Deva_(Buddhism)#Devas_vs._gods
https://religion.wikia.org/wiki/Deva_(Buddhism)#Powers_of_the_devas
https://religion.wikia.org/wiki/Deva_(Buddhism)#References
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https://religion.wikia.org/wiki/Devil#Buddhism
https://religion.wikia.org/wiki/Dharma_(Buddhism)
https://religion.wikia.org/wiki/Dharma_(Buddhism)#Dharmas_in_Buddhist_phenomenology
https://religion.wikia.org/wiki/Dharma_(Buddhism)#Meanings_of_.22Dharma.22
https://religion.wikia.org/wiki/Dharma_(Buddhism)#Qualities_of_Buddha_Dharma
https://religion.wikia.org/wiki/Dharma_(Buddhism)#The_Buddha.27s_Dharma_Body
https://religion.wikia.org/wiki/Dharma_(Buddhism)#The_Buddha.27s_teachings
https://religion.wikia.org/wiki/Dharma#Dharmas_in_Buddhist_phenomenology
https://religion.wikia.org/wiki/Dharma#dharmas_in_Buddhist_phenomenology
https://religion.wikia.org/wiki/Dharma#In_Buddhism
https://religion.wikia.org/wiki/Dharma#In_Buddhist_phenomenology
https://religion.wikia.org/wiki/Dukkha#Buddhist_literature
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https://religion.wikia.org/wiki/End_time#Buddhism
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https://religion.wikia.org/wiki/Faith_in_Buddhism
https://religion.wikia.org/wiki/Fetter_(Buddhism)
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Abhidhamma_Pitaka_enumerations
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Attachment_to_rites_and_rituals_.28s.C4.ABlabbata-par.C4.81m.C4.81so.29
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Bibliography
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Cutting_through_the_fetters
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Doubt_.28vicikicch.C4.81.29
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Fetter_of_suffering
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Identity_view_.28sakk.C4.81ya-di.E1.B9.AD.E1.B9.ADhi.29
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Individual_fetters
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Lists_of_fetters
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Notes
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Relationship_to_other_core_concepts
https://religion.wikia.org/wiki/Fetter_(Buddhism)#See_also
https://religion.wikia.org/wiki/Fetter_(Buddhism)#Sutta_Pitaka_enumerations
https://religion.wikia.org/wiki/Fifth_Buddhist_council
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https://religion.wikia.org/wiki/File:The_Refuge_in_Three_Jewels_(Buddhism).png
https://religion.wikia.org/wiki/First_Buddhist_council
https://religion.wikia.org/wiki/Five_Wisdoms#Vajrayana_Buddhism
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https://religion.wikia.org/wiki/Funeral_(Buddhism)
https://religion.wikia.org/wiki/Funeral_(Buddhism)#Bibliography
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https://religion.wikia.org/wiki/Funeral_(Buddhism)#Mummification
https://religion.wikia.org/wiki/Funeral_(Buddhism)#Notes
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https://religion.wikia.org/wiki/Funeral_(Buddhism)#Tibetan_traditions
https://religion.wikia.org/wiki/Ganesha#Buddhi_.28Knowledge.29
https://religion.wikia.org/wiki/Garuda#In_Buddhism
https://religion.wikia.org/wiki/Glossary_of_Buddhism
https://religion.wikia.org/wiki/Glossary_of_Buddhism#0.E2.80.939
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https://religion.wikia.org/wiki/Glossary_of_Japanese_Buddhism
https://religion.wikia.org/wiki/God_in_Buddhism
https://religion.wikia.org/wiki/God_in_Buddhism#Attitudes_towards_theories_of_creation
https://religion.wikia.org/wiki/God_in_Buddhism#Brahma_in_the_Pali_Canon
https://religion.wikia.org/wiki/God_in_Buddhism#Brahmins_and_communion_with_God
https://religion.wikia.org/wiki/God_in_Buddhism#Devas
https://religion.wikia.org/wiki/God_in_Buddhism#External_links
https://religion.wikia.org/wiki/God_in_Buddhism#God_as_a_maintainer_and_the_force_behind_the_world
https://religion.wikia.org/wiki/God_in_Buddhism#God_as_manifestation_of_mind
https://religion.wikia.org/wiki/God_in_Buddhism#God_in_early_Buddhism
https://religion.wikia.org/wiki/God_in_Buddhism#Literature
https://religion.wikia.org/wiki/God_in_Buddhism#Mahayana
https://religion.wikia.org/wiki/God_in_Buddhism#Mahayana_and_tantric_mystical_doctrines
https://religion.wikia.org/wiki/God_in_Buddhism#Other_common_gods_referred_to_in_the_Canon
https://religion.wikia.org/wiki/God_in_Buddhism#Primordial_Buddhas
https://religion.wikia.org/wiki/God_in_Buddhism#References
https://religion.wikia.org/wiki/God_in_Buddhism#Schopenhauer
https://religion.wikia.org/wiki/God_in_Buddhism#See_also
https://religion.wikia.org/wiki/God_in_Buddhism#Tathagata_and_Dharmakaya_as_God_equivalents
https://religion.wikia.org/wiki/God_in_Buddhism#Theravada
https://religion.wikia.org/wiki/God_in_Buddhism#The_Supernatural_in_Buddhism
https://religion.wikia.org/wiki/God_in_Buddhism#Thought_as_creator
https://religion.wikia.org/wiki/God_in_Buddhism#Vajrayana
https://religion.wikia.org/wiki/God_in_Buddhism#Veneration_of_the_Buddha
https://religion.wikia.org/wiki/Great_Anti-Buddhist_Persecution
https://religion.wikia.org/wiki/Greco-Buddhism
https://religion.wikia.org/wiki/Guru#Guru_in_Buddhism
https://religion.wikia.org/wiki/History_of_Buddhism
https://religion.wikia.org/wiki/History_of_Buddhism#1st_Buddhist_council_.285th_c._BCE.29
https://religion.wikia.org/wiki/History_of_Buddhism#2nd_Buddhist_council_.284th_c._BCE.29
https://religion.wikia.org/wiki/History_of_Buddhism#3rd_Buddhist_council_.28c.250_BCE.29
https://religion.wikia.org/wiki/History_of_Buddhism#Ashokan_proselytism_.28c._261_BCE.29
https://religion.wikia.org/wiki/History_of_Buddhism#Central_and_Northern_Asia
https://religion.wikia.org/wiki/History_of_Buddhism#Central_Asia
https://religion.wikia.org/wiki/History_of_Buddhism#Central_Asian_expansion
https://religion.wikia.org/wiki/History_of_Buddhism#China
https://religion.wikia.org/wiki/History_of_Buddhism#Early_Buddhism
https://religion.wikia.org/wiki/History_of_Buddhism#Emergence_of_the_Vajrayana_.285th_century.29
https://religion.wikia.org/wiki/History_of_Buddhism#Expansion_of_Buddhism_to_the_West
https://religion.wikia.org/wiki/History_of_Buddhism#Expansion_to_Sri_Lanka_and_Burma
https://religion.wikia.org/wiki/History_of_Buddhism#External_links
https://religion.wikia.org/wiki/History_of_Buddhism#Greco-Buddhist_interaction_.282nd_c._BCE.E2.80.931st_c._CE.29
https://religion.wikia.org/wiki/History_of_Buddhism#Hellenistic_world
https://religion.wikia.org/wiki/History_of_Buddhism#India
https://religion.wikia.org/wiki/History_of_Buddhism#Japan
https://religion.wikia.org/wiki/History_of_Buddhism#Khmer_Empire_.289th.E2.80.9313th_century.29
https://religion.wikia.org/wiki/History_of_Buddhism#Life_of_the_Buddha
https://religion.wikia.org/wiki/History_of_Buddhism#Mahayana_expansion_.281st_c._CE.E2.80.9310th_c._CE.29
https://religion.wikia.org/wiki/History_of_Buddhism#Notes
https://religion.wikia.org/wiki/History_of_Buddhism#Parthia
https://religion.wikia.org/wiki/History_of_Buddhism#References
https://religion.wikia.org/wiki/History_of_Buddhism#Rise_of_Mahayana_.281st_c._BCE.E2.80.932nd_c._CE.29
https://religion.wikia.org/wiki/History_of_Buddhism#Rise_of_the_Sunga_.282nd.E2.80.931st_c._BCE.29
https://religion.wikia.org/wiki/History_of_Buddhism#See_also
https://religion.wikia.org/wiki/History_of_Buddhism#Southeast_Asia
https://religion.wikia.org/wiki/History_of_Buddhism#Srivijayan_Empire_.287th.E2.80.9313th_century.29
https://religion.wikia.org/wiki/History_of_Buddhism#Tarim_Basin
https://religion.wikia.org/wiki/History_of_Buddhism#Theravada_Renaissance_.2811th_century_CE.E2.80.94_.29
https://religion.wikia.org/wiki/History_of_Buddhism#The_Two_Fourth_Councils
https://religion.wikia.org/wiki/History_of_Buddhism#Vietnam
https://religion.wikia.org/wiki/Homa_(ritual)#Homa_ritual_in_Shingon_Buddhism
https://religion.wikia.org/wiki/Householder_(Buddhism)
https://religion.wikia.org/wiki/Householder_(Buddhism)#Contemporary_Buddhist_householder_practices
https://religion.wikia.org/wiki/Householder_(Buddhism)#External_links
https://religion.wikia.org/wiki/Householder_(Buddhism)#Householder_ethics
https://religion.wikia.org/wiki/Householder_(Buddhism)#Householders_.26_future_lives
https://religion.wikia.org/wiki/Householder_(Buddhism)#Householders_.26_Nibbana
https://religion.wikia.org/wiki/Householder_(Buddhism)#Lay-monastic_reciprocity
https://religion.wikia.org/wiki/Householder_(Buddhism)#Mahayana_perspectives
https://religion.wikia.org/wiki/Householder_(Buddhism)#Mahayana_practices
https://religion.wikia.org/wiki/Householder_(Buddhism)#_note-2
https://religion.wikia.org/wiki/Householder_(Buddhism)#Notes
https://religion.wikia.org/wiki/Householder_(Buddhism)#Prominent_householders_in_the_Pali_canon
https://religion.wikia.org/wiki/Householder_(Buddhism)#References
https://religion.wikia.org/wiki/Householder_(Buddhism)#See_also
https://religion.wikia.org/wiki/Householder_(Buddhism)#Theravada_perspectives
https://religion.wikia.org/wiki/Householder_(Buddhism)#Theravada_practices
https://religion.wikia.org/wiki/Householder_(Buddhism)#Vajrayana_perspectives
https://religion.wikia.org/wiki/Householder_(Buddhism)#Vajrayana_practices
https://religion.wikia.org/wiki/Householder_(Buddhism)#What_is_a_householder.3F
https://religion.wikia.org/wiki/Humanistic_Buddhism
https://religion.wikia.org/wiki/I%E1%B9%A3%E1%B9%ADha-deva(t%C4%81)_(Buddhism)
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#0.E2.80.939
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#A
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#B
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#C
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#D
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#E
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#F
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#G
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#H
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#I
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#J
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#K
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#L
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#M
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#N
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#O
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#P
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#Q
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#R
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#S
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#T
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#top
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#U
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#V
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#W
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#X
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#Y
https://religion.wikia.org/wiki/Index_of_Buddhism-related_articles#Z
https://religion.wikia.org/wiki/International_Congress_on_Buddhist_Women's_Role_in_the_Sangha
https://religion.wikia.org/wiki/Japanese_Buddhism
https://religion.wikia.org/wiki/Japanese_Buddhist_pantheon
https://religion.wikia.org/wiki/Jesus#Buddhist_views
https://religion.wikia.org/wiki/Kalachakra#Kalachakra_practice_today_in_the_Tibetan_Buddhist_schools
https://religion.wikia.org/wiki/Karma#Buddhism
https://religion.wikia.org/wiki/Karma_in_Buddhism
https://religion.wikia.org/wiki/Karma_in_Buddhism#External_links
https://religion.wikia.org/wiki/Karma_in_Buddhism#Incorrect_understandings_of_karma
https://religion.wikia.org/wiki/Karma_in_Buddhism#In_the_Early_Sutras
https://religion.wikia.org/wiki/Karma_in_Buddhism#Karma_family_in_Indo-Tibetan_cosmology
https://religion.wikia.org/wiki/Karma_in_Buddhism#Karma_in_Buddhism
https://religion.wikia.org/wiki/Karma_in_Buddhism#Other_causal_categories
https://religion.wikia.org/wiki/Karma_in_Buddhism#References
https://religion.wikia.org/wiki/Karma_in_Buddhism#See_also
https://religion.wikia.org/wiki/Katyayana_(Buddhist)
https://religion.wikia.org/wiki/K%C4%ABla_(Buddhism)
https://religion.wikia.org/wiki/Korean_Buddhism
https://religion.wikia.org/wiki/Korean_Buddhist_sculpture
https://religion.wikia.org/wiki/Kundali_(Buddhist_deity)
https://religion.wikia.org/wiki/Lineage_(Buddhism)
https://religion.wikia.org/wiki/Lineage_(Buddhism)#Chod_lineage
https://religion.wikia.org/wiki/Lineage_(Buddhism)#External_links
https://religion.wikia.org/wiki/Lineage_(Buddhism)#Notes
https://religion.wikia.org/wiki/Lineage_(Buddhism)#Preservation_of_lineages
https://religion.wikia.org/wiki/Lineage_(Buddhism)#See_also
https://religion.wikia.org/wiki/Lineage_(Buddhism)#Transmission_of_Ch.27an_to_the_Nyingmapa
https://religion.wikia.org/wiki/Lineage_(Buddhism)#Zen_lineages
https://religion.wikia.org/wiki/List_of_Buddhist_Architecture_in_China
https://religion.wikia.org/wiki/List_of_Buddhists
https://religion.wikia.org/wiki/Mahayana_Buddhism
https://religion.wikia.org/wiki/Mahayana#Early_Mahayana_Buddhism
https://religion.wikia.org/wiki/Mahayana#Late_Mahayana_Buddhism
https://religion.wikia.org/wiki/Main_Hall_(Japanese_Buddhism)
https://religion.wikia.org/wiki/Manas_(early_Buddhism)
https://religion.wikia.org/wiki/Mandala#Early_and_Theravada_Buddhism
https://religion.wikia.org/wiki/Mandala#In_Buddhism
https://religion.wikia.org/wiki/Mandala#Nichiren_Buddhism
https://religion.wikia.org/wiki/Mandala#Pure_Land_Buddhism
https://religion.wikia.org/wiki/Mandala#Shingon_Buddhism
https://religion.wikia.org/wiki/Mantra#Buddhist_mantra
https://religion.wikia.org/wiki/Mantra#Mantra_in_Buddhism
https://religion.wikia.org/wiki/Mantra#Mantra_in_Indo-Tibetan_Buddhism
https://religion.wikia.org/wiki/Mantra#Mantra_in_non-esoteric_Mahayana_Buddhism
https://religion.wikia.org/wiki/Mantra#Mantra_in_Shingon_Buddhism
https://religion.wikia.org/wiki/Mantra#Some_other_mantras_in_Tibetan_Buddhism
https://religion.wikia.org/wiki/Middle_way#Chinese_Buddhism
https://religion.wikia.org/wiki/Mindstream#Buddhism
https://religion.wikia.org/wiki/Mindstream#Early_Buddhist_context
https://religion.wikia.org/wiki/Monastery#Buddhist_monasteries
https://religion.wikia.org/wiki/Monasticism#Buddhist_monasticism
https://religion.wikia.org/wiki/Monk/Buddhist_monks
https://religion.wikia.org/wiki/Mudra#Common_Buddhist_mudr.C4.81s
https://religion.wikia.org/wiki/Mysticism#Mysticism_in_Buddhism
https://religion.wikia.org/wiki/Nanda_(Buddhist)
https://religion.wikia.org/wiki/Newar_Buddhism
https://religion.wikia.org/wiki/New_Kadampa_Tradition#International_Buddhist_Festivals
https://religion.wikia.org/wiki/New_Kadampa_Tradition#Kadampa_Buddhism_and_Tibetan_Buddhism
https://religion.wikia.org/wiki/New_Kadampa_Tradition#Separation_from_contemporary_Tibetan_Buddhism
https://religion.wikia.org/wiki/Nichiren_Buddhism
https://religion.wikia.org/wiki/Nichiren_Buddhism#Major_Nichiren_Buddhist_schools
https://religion.wikia.org/wiki/Nirvana#Nirvana_in_Buddhism
https://religion.wikia.org/wiki/Nontheism#Buddhism
https://religion.wikia.org/wiki/Nun#Buddhism
https://religion.wikia.org/wiki/Offering_(Buddhism)
https://religion.wikia.org/wiki/Offering_(Buddhism)#Bibliography
https://religion.wikia.org/wiki/Offering_(Buddhism)#External_links
https://religion.wikia.org/wiki/Offering_(Buddhism)#Mahayana_practices
https://religion.wikia.org/wiki/Offering_(Buddhism)#Non-material_offerings
https://religion.wikia.org/wiki/Offering_(Buddhism)#Notes
https://religion.wikia.org/wiki/Offering_(Buddhism)#See_also
https://religion.wikia.org/wiki/Offering_(Buddhism)#Theravada_practices
https://religion.wikia.org/wiki/Ordination_of_women#Buddhism
https://religion.wikia.org/wiki/Ordination_of_women_in_Buddhism
https://religion.wikia.org/wiki/Outline_of_Buddhism
https://religion.wikia.org/wiki/Outline_of_Buddhism#1._The_Noble_Truth_of_Suffering
https://religion.wikia.org/wiki/Outline_of_Buddhism#2._The_Noble_Truth_of_the_Cause_of_Suffering
https://religion.wikia.org/wiki/Outline_of_Buddhism#3._The_Noble_Truth_of_the_Cessation_of_Suffering
https://religion.wikia.org/wiki/Outline_of_Buddhism#4._The_Noble_Truth_of_the_Path_leading_to_the_Cessation_of_Suffering
https://religion.wikia.org/wiki/Outline_of_Buddhism#Acquired_factors
https://religion.wikia.org/wiki/Outline_of_Buddhism#American_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Arousing
https://religion.wikia.org/wiki/Outline_of_Buddhism#Attainment_of_Enlightenment
https://religion.wikia.org/wiki/Outline_of_Buddhism#Branches_of_Buddhism
https://religion.wikia.org/wiki/Outline_of_Buddhism#British_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddha.27s_disciples_and_early_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhism_worldwide
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_cosmology
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_culture
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_devotion
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_meditation
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_modernism
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_monasticism_and_laity
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_philosophy
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_pilgrimage
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_practices
https://religion.wikia.org/wiki/Outline_of_Buddhism#Buddhist_scriptures_and_texts
https://religion.wikia.org/wiki/Outline_of_Buddhism#Burmese_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Calming
https://religion.wikia.org/wiki/Outline_of_Buddhism#Chief_Disciples
https://religion.wikia.org/wiki/Outline_of_Buddhism#Chinese_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Comparative_Buddhism
https://religion.wikia.org/wiki/Outline_of_Buddhism#Concentration_.E2.80.94_Sam.C4.81dhikkhandha
https://religion.wikia.org/wiki/Outline_of_Buddhism#Concepts_unique_to_Mahayana_and_Vajrayana
https://religion.wikia.org/wiki/Outline_of_Buddhism#Current_life
https://religion.wikia.org/wiki/Outline_of_Buddhism#Dependent_Origination
https://religion.wikia.org/wiki/Outline_of_Buddhism#Doctrines_of_Buddhism
https://religion.wikia.org/wiki/Outline_of_Buddhism#Early_Buddhist_schools
https://religion.wikia.org/wiki/Outline_of_Buddhism#Eight_Worldly_Conditions
https://religion.wikia.org/wiki/Outline_of_Buddhism#Faculties
https://religion.wikia.org/wiki/Outline_of_Buddhism#First_five_disciples_of_the_Buddha
https://religion.wikia.org/wiki/Outline_of_Buddhism#Five_Aggregates
https://religion.wikia.org/wiki/Outline_of_Buddhism#Five_Faculties
https://religion.wikia.org/wiki/Outline_of_Buddhism#Five_Powers_for_one_in_training
https://religion.wikia.org/wiki/Outline_of_Buddhism#Five_Qualities
https://religion.wikia.org/wiki/Outline_of_Buddhism#Five_Strengths
https://religion.wikia.org/wiki/Outline_of_Buddhism#Five_Subjects_for_Contemplation
https://religion.wikia.org/wiki/Outline_of_Buddhism#Five_Things_that_lead_to_Awakening
https://religion.wikia.org/wiki/Outline_of_Buddhism#Formations
https://religion.wikia.org/wiki/Outline_of_Buddhism#Former_life
https://religion.wikia.org/wiki/Outline_of_Buddhism#Founder
https://religion.wikia.org/wiki/Outline_of_Buddhism#Four_Bases_of_Power
https://religion.wikia.org/wiki/Outline_of_Buddhism#Four_Foundations_of_Mindfulness
https://religion.wikia.org/wiki/Outline_of_Buddhism#Four_Kinds_of_Nutriment
https://religion.wikia.org/wiki/Outline_of_Buddhism#Four_Noble_Truths
https://religion.wikia.org/wiki/Outline_of_Buddhism#Four_Right_Exertions
https://religion.wikia.org/wiki/Outline_of_Buddhism#Future_life
https://religion.wikia.org/wiki/Outline_of_Buddhism#General
https://religion.wikia.org/wiki/Outline_of_Buddhism#Gradual_training
https://religion.wikia.org/wiki/Outline_of_Buddhism#Great_Disciples
https://religion.wikia.org/wiki/Outline_of_Buddhism#Great_fruits_of_the_contemplative_life
https://religion.wikia.org/wiki/Outline_of_Buddhism#Higher_Knowledge
https://religion.wikia.org/wiki/Outline_of_Buddhism#History_of_Buddhism
https://religion.wikia.org/wiki/Outline_of_Buddhism#Idappaccayat.C4.81_.E2.80.94_This.2FThat_Conditionality
https://religion.wikia.org/wiki/Outline_of_Buddhism#Indo-Greek_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Japanese_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Karma
https://religion.wikia.org/wiki/Outline_of_Buddhism#Later_Indian_Buddhists_.28after_Buddha.29
https://religion.wikia.org/wiki/Outline_of_Buddhism#Laymen
https://religion.wikia.org/wiki/Outline_of_Buddhism#Laywomen
https://religion.wikia.org/wiki/Outline_of_Buddhism#Lists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Mahayana
https://religion.wikia.org/wiki/Outline_of_Buddhism#Mahayana_2
https://religion.wikia.org/wiki/Outline_of_Buddhism#Mahayana_texts
https://religion.wikia.org/wiki/Outline_of_Buddhism#Main_article
https://religion.wikia.org/wiki/Outline_of_Buddhism#Major_figures_of_Buddhism
https://religion.wikia.org/wiki/Outline_of_Buddhism#Mind_and_Consciousness
https://religion.wikia.org/wiki/Outline_of_Buddhism#Monks
https://religion.wikia.org/wiki/Outline_of_Buddhism#Moral_discipline_and_precepts
https://religion.wikia.org/wiki/Outline_of_Buddhism#Moral_discipline_.E2.80.94_Silakkhandha
https://religion.wikia.org/wiki/Outline_of_Buddhism#Neutral
https://religion.wikia.org/wiki/Outline_of_Buddhism#Noble_Eightfold_Path
https://religion.wikia.org/wiki/Outline_of_Buddhism#Nuns
https://religion.wikia.org/wiki/Outline_of_Buddhism#Obstacles_to_Enlightenment
https://religion.wikia.org/wiki/Outline_of_Buddhism#Other_concepts
https://religion.wikia.org/wiki/Outline_of_Buddhism#Other_disciples
https://religion.wikia.org/wiki/Outline_of_Buddhism#Other_practices
https://religion.wikia.org/wiki/Outline_of_Buddhism#Other_topics_related_to_Buddhism
https://religion.wikia.org/wiki/Outline_of_Buddhism#Perfections
https://religion.wikia.org/wiki/Outline_of_Buddhism#Qualities_conducive_to_Enlightenment
https://religion.wikia.org/wiki/Outline_of_Buddhism#Rebirth
https://religion.wikia.org/wiki/Outline_of_Buddhism#References
https://religion.wikia.org/wiki/Outline_of_Buddhism#Samatha_.E2.80.94_Calm_abiding
https://religion.wikia.org/wiki/Outline_of_Buddhism#Sam.C4.81dhi_.E2.80.94_Concentration
https://religion.wikia.org/wiki/Outline_of_Buddhism#Schools_of_Buddhism
https://religion.wikia.org/wiki/Outline_of_Buddhism#See_also
https://religion.wikia.org/wiki/Outline_of_Buddhism#Sense_bases
https://religion.wikia.org/wiki/Outline_of_Buddhism#Seven_Factors_of_Enlightenment
https://religion.wikia.org/wiki/Outline_of_Buddhism#Six_Great_Elements
https://religion.wikia.org/wiki/Outline_of_Buddhism#Six_Mahayana_P.C4.81ramit.C4.81s
https://religion.wikia.org/wiki/Outline_of_Buddhism#Sri_Lankan_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Ten_Meritorious_Deeds
https://religion.wikia.org/wiki/Outline_of_Buddhism#Ten_Theravada_P.C4.81ram.C4.ABs
https://religion.wikia.org/wiki/Outline_of_Buddhism#Thai_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#The_Buddha
https://religion.wikia.org/wiki/Outline_of_Buddhism#Theravada
https://religion.wikia.org/wiki/Outline_of_Buddhism#Theravada_2
https://religion.wikia.org/wiki/Outline_of_Buddhism#Theravada_meditation_practices
https://religion.wikia.org/wiki/Outline_of_Buddhism#Theravada_texts
https://religion.wikia.org/wiki/Outline_of_Buddhism#Three_Divisions_of_the_Dhamma
https://religion.wikia.org/wiki/Outline_of_Buddhism#Threefold_Training
https://religion.wikia.org/wiki/Outline_of_Buddhism#Three_Jewels
https://religion.wikia.org/wiki/Outline_of_Buddhism#Three_Marks_of_Existence
https://religion.wikia.org/wiki/Outline_of_Buddhism#Three_Pillars_of_Dhamma
https://religion.wikia.org/wiki/Outline_of_Buddhism#Three_Primary_Aims
https://religion.wikia.org/wiki/Outline_of_Buddhism#Three_Resolutions
https://religion.wikia.org/wiki/Outline_of_Buddhism#Three_Standpoints
https://religion.wikia.org/wiki/Outline_of_Buddhism#Tibetan_Buddhists
https://religion.wikia.org/wiki/Outline_of_Buddhism#Transcendental_Dependent_Origination
https://religion.wikia.org/wiki/Outline_of_Buddhism#Truth
https://religion.wikia.org/wiki/Outline_of_Buddhism#Twelve_Links
https://religion.wikia.org/wiki/Outline_of_Buddhism#Vajrayana
https://religion.wikia.org/wiki/Outline_of_Buddhism#Vajrayana_meditation_practices
https://religion.wikia.org/wiki/Outline_of_Buddhism#Vajrayana_texts
https://religion.wikia.org/wiki/Outline_of_Buddhism#Vipassan.C4.81_.E2.80.94_Insight_meditation
https://religion.wikia.org/wiki/Outline_of_Buddhism#Wisdom_.E2.80.94_Pa.C3.B1.C3.B1akkhandha
https://religion.wikia.org/wiki/Outline_of_Buddhism#Zen
https://religion.wikia.org/wiki/Outline_of_Buddhism#Zen_meditation_practices
https://religion.wikia.org/wiki/Paramita#Mahayana_Buddhism
https://religion.wikia.org/wiki/Parikrama_(religious_practice)#Buddhist_practice
https://religion.wikia.org/wiki/Portal:Buddhism
https://religion.wikia.org/wiki/Portal:_Buddhism
https://religion.wikia.org/wiki/Portal:Mahayana_Buddhism
https://religion.wikia.org/wiki/Portal:Theravada_Buddhism
https://religion.wikia.org/wiki/Portal:Tibetan_Buddhism
https://religion.wikia.org/wiki/Portal:Vajrayana_Buddhism
https://religion.wikia.org/wiki/Portal:Zen_Buddhism
https://religion.wikia.org/wiki/Prostration_(Buddhism)
https://religion.wikia.org/wiki/Prostration_(Buddhism)#Bibliography
https://religion.wikia.org/wiki/Prostration_(Buddhism)#External_links
https://religion.wikia.org/wiki/Prostration_(Buddhism)#Mahayana_Buddhism
https://religion.wikia.org/wiki/Prostration_(Buddhism)#Notes
https://religion.wikia.org/wiki/Prostration_(Buddhism)#See_also
https://religion.wikia.org/wiki/Prostration_(Buddhism)#Theravada_Buddhism
https://religion.wikia.org/wiki/Prostration_(Buddhism)#Vajrayana_Buddhism
https://religion.wikia.org/wiki/Puja_(Buddhism)
https://religion.wikia.org/wiki/Puja_(Buddhism)#Bibliography
https://religion.wikia.org/wiki/Puja_(Buddhism)#Bows
https://religion.wikia.org/wiki/Puja_(Buddhism)#Canonical_references
https://religion.wikia.org/wiki/Puja_(Buddhism)#Chanting
https://religion.wikia.org/wiki/Puja_(Buddhism)#External_links
https://religion.wikia.org/wiki/Puja_(Buddhism)#Notes
https://religion.wikia.org/wiki/Puja_(Buddhism)#Offerings
https://religion.wikia.org/wiki/Puja_(Buddhism)#Puja_in_daily_practice
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https://religion.wikia.org/wiki/Rakshasa#Mahayana_Buddhist_literature
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https://religion.wikia.org/wiki/Talk:Buddhism/Revised#Tantra
https://religion.wikia.org/wiki/Talk:Buddhism/Revised#The_Four_Noble_Truths
https://religion.wikia.org/wiki/Talk:Buddhism/Revised#The_Noble_Eightfold_Path_and_the_middle_way
https://religion.wikia.org/wiki/Talk:Buddhism/Revised#Theravada
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https://religion.wikia.org/wiki/Talk:Householder_(Buddhism)
https://religion.wikia.org/wiki/Talk:Index_of_Buddhism-related_articles
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https://religion.wikia.org/wiki/Talk:Portal:Buddhism
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https://religion.wikia.org/wiki/Talk:Portal:Tibetan_Buddhism
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https://religion.wikia.org/wiki/Talk:Portal:Zen_Buddhism
https://religion.wikia.org/wiki/Talk:Prostration_(Buddhism)
https://religion.wikia.org/wiki/Talk:Puja_(Buddhism)
https://religion.wikia.org/wiki/Talk:Reality_in_Buddhism
https://religion.wikia.org/wiki/Talk:Rebirth_(Buddhism)
https://religion.wikia.org/wiki/Talk:Refuge_(Buddhism)
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https://religion.wikia.org/wiki/Talk:Three_Ages_of_Buddhism
https://religion.wikia.org/wiki/Talk:Yana_(Buddhism)
https://religion.wikia.org/wiki/Talk:Young_Buddhist_Association
https://religion.wikia.org/wiki/Tantra#Buddhist_Tantra
https://religion.wikia.org/wiki/Tara_(Buddhism)
https://religion.wikia.org/wiki/Template:Buddhism
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https://religion.wikia.org/wiki/Third_Buddhist_council
https://religion.wikia.org/wiki/Third_eye#In_Hinduism_and_Buddhism
https://religion.wikia.org/wiki/Three_Ages_of_Buddhism
https://religion.wikia.org/wiki/Three_Jewels#Three_Jewels_in_Tibetan_Buddhism
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https://religion.wikia.org/wiki/Tibetan_Buddhist_canon
https://religion.wikia.org/wiki/Tibetan_Buddhist_canon#Mother_Tantra
https://religion.wikia.org/wiki/Timeline_of_Buddhism
https://religion.wikia.org/wiki/Timeline_of_Buddhism#Common_Era
https://religion.wikia.org/wiki/Timeline_of_Zen_Buddhism_in_the_United_States
https://religion.wikia.org/wiki/Transfiguration_(religion)#Buddhism
https://religion.wikia.org/wiki/Two_truths_doctrine#Further_developments_in_Nikaya_Buddhism
https://religion.wikia.org/wiki/Upanayana#Buddhism_and_Upanayanam
https://religion.wikia.org/wiki/Vajrayana#Newar_Buddhism
https://religion.wikia.org/wiki/Vajrayana#Shingon_Buddhism
https://religion.wikia.org/wiki/Vajrayana#Shugendo_Buddhism
https://religion.wikia.org/wiki/Vajrayana#Tendai_Buddhism
https://religion.wikia.org/wiki/Vajrayana#Tibetan_Buddhism
https://religion.wikia.org/wiki/Vajrayana#Vajrayana_as_a_subset_of_Mahayana_Buddhism
https://religion.wikia.org/wiki/Vegetarianism_and_Buddhism
https://religion.wikia.org/wiki/Western_Buddhism
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https://religion.wikia.org/wiki/Yana_(Buddhism)#Ekay.C4.81na_.28one_yana.29
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https://religion.wikia.org/wiki/Yana_(Buddhism)#Twelve_yanas
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Kheper - Concept_of_evil_in_Buddhism_and_Kabbalah -- 41
Kheper - Buddhist -- 26
Kheper - bodhisattva -- 33
Kheper - Buddha_Nature -- 26
Kheper - Buddhism -- 57
Kheper - consciousness -- 34
Kheper - dharmakaya -- 22
Kheper - dhyanibuddhas -- 61
Kheper - doctrine_of_self -- 25
Kheper - dreaming -- 31
Kheper - gautambuddha -- 29
Kheper - Buddhism index -- 30
Kheper - lokas -- 87
Kheper - Madyamika -- 24
Kheper - Mahayana -- 44
Kheper - mandala -- 32
Kheper - mudras -- 52
Kheper - sunyata -- 34
Kheper - Theravada -- 20
Kheper - trikaya -- 40
Kheper - Vajrayana -- 41
Kheper - Vijnanavada -- 47
Kheper - wheeloflife -- 25
Kheper - Yogacara -- 38
http://malankazlev.com/kheper/topics/emanation/Buddhism/dhyanibuddhas.html -- 0
Kheper - Buddhist_meditation -- 8
Kheper - Buddhism-unitive_state -- 20
Kheper - Christianity_and_Buddhism -- 37
auromere - buddhist-monk-is-the-worlds-happiest-man
auromere - nepal-france-religion-buddhism-philosophy
auromere - buddhism-books
Integral World - Ken Wilber's Leap of Faith: From Self-Organization to “Spirit in Action” in Wilber's Fourth Turning of Buddhism, Elliot Benjamin
Integral World - Ken Wilber's Distortions of Buddhism and Dzogchen, Elias Capriles
Integral World - Buddhismo Boomeritis
Integral World - What (Buddhism) is Missing in Integral Theory, Giorgio Piacenza
Integral World - How America Killed Buddhism, Barclay Powers
Integral World - Why Buddhism Is True, Barclay Powers
Integral World - Buddhismo Boomeritis
Integral World - Ken Wilber on Trial, Buddhist Organization Sues Ken Wilber for Fraud and Other Charges, Frank Visser
Integral World - Sogyal Rinpoche and the Collapse of Tibetan Buddhism, Frank Visser
When Buddhists Go Bad: The Tragedy in Myanmar (And Why Development Trumps Doctrine)
Exploring Stages of Sexuality Through Buddhism
The Fourth Turning: Dragon Heart Reflections
The Fourth Turning of Buddhism
The Now and Future of Buddhism in the West
The Fourth Turning of Buddhism Conference
Toward a Fourth Turning of Buddhism
Why Be a Buddhist, When You Can Be the Buddha?
selforum - theosophy drew upon both buddhism and
selforum - fundamental lack in buddhism
selforum - buddhist eschewing of divine being
selforum - early buddhism was less devotional and
selforum - indianism has cast buddhism out of
selforum - buddhism says only prakrti exists
https://thoughtsandvisions-searle88.blogspot.com/2012/09/buddhist-cosmology.html
https://thoughtsandvisions-searle88.blogspot.com/2012/10/buddhism.html
https://thoughtsandvisions-searle88.blogspot.com/2012/10/knowledge-in-buddhist-context.html
https://thoughtsandvisions-searle88.blogspot.com/2012/10/tibetan-buddhism.html
https://thoughtsandvisions-searle88.blogspot.com/2015/03/christian-buddhist-explorations-rainbow.html
https://thoughtsandvisions-searle88.blogspot.com/2016/01/buddhist-cosmology.html
dedroidify.blogspot - dr-reggie-ray-american-buddhism
dedroidify.blogspot - d-t-suzuki-manual-of-zen-buddhism
dedroidify.blogspot - terence-mckenna-turbo-charged-buddhism
https://esotericotherworlds.blogspot.com/2013/11/buddhist-phenomenology.html
https://esotericotherworlds.blogspot.com/2013/11/schools-of-buddhism.html
wiki.auroville - Buddhi
wiki.auroville - Buddhism
wiki.auroville - Buddhist
subject class:Buddhism
Dharmapedia - Banishment_of_Buddhist_monks_from_Nepal
Dharmapedia - Buddhic_plane
Dharmapedia - Buddhism
Dharmapedia - Buddhism_and_Christianity
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Corpse Princess (2008 - 2009) - the series centers on the "Corpse Princess" Makina Hoshimura, an undead girl who is hunting down 108 undead corpses in order to gain entry into heaven with the help of a secret society of anti-corpse Buddhist monks.Feel and Gainax partnered together to adapt the series into a thirteen episode anime...
Rambo III(1988) - John Rambo's former Vietnam superior, Colonel Samuel Trautman, has been assigned to lead a mission to help the Mujahedeen rebels who are fighting the Soviet invasion of Afghanistan, but the Buddhist Rambo turns down Trautman's request that Rambo help out. When the mission goes belly up and Trautman...
The Golden Child(1986) - Eddie Murphy plays a social worker with a specialty of finding lost children. He is told he is the 'Chosen one' who will find and protect the Golden Child, a Buddhist mystic who was kidnapped by an evil sorcerer. Murphy disbelieves the mysticism but finds more and more evidence of demon worship as h...
Warriors Of Heaven And Earth(2003) - A Chinese emissary is sent to the Gobi desert to execute a renegade soldier. When a caravan transporting a Buddhist monk and a valuable treasure is threatened by thieves, however, the two warriors might unite to protect the travelers.
Diamond Dogs(2007) - A mercenary is hired to protect an expedition group while they search for a Tangka, a Buddhist artifact worth millions of dollars.
Bhikkhuni: Buddhism, Sri Lanka, Revolution (2018) ::: 8.9/10 -- 1h 10min | Documentary | 13 March 2018 (Poland) -- It is a documentary film about the revival of women's ordination in Theravada Buddhism. Shortly after Enlightenment, the Buddha said: "I shall not come to my final passing away, until my ... S Director: Malgorzata Dobrowolska Writer: Malgorzata Dobrowolska
Spring, Summer, Fall, Winter... and Spring (2003) ::: 8.0/10 -- Bom Yeoareum Gaeul Gyeoul Geurigo Bom (original title) -- Spring, Summer, Fall, Winter... and Spring Poster -- A boy is raised by a Buddhist monk in an isolated floating temple where the years pass like the seasons. Director: Ki-duk Kim (as Kim Ki-duk) Writer:
The Burmese Harp (1956) ::: 8.1/10 -- Biruma no tategoto (original title) -- The Burmese Harp Poster In the War's closing days, when a conscience-driven Japanese soldier fails to get his countrymen to surrender to overwhelming force, he adopts the lifestyle of a Buddhist monk. Director: Kon Ichikawa Writers: Michio Takeyama (novel), Natto Wada
The New Legends of Monkey ::: TV-PG | 24min | Action, Adventure, Comedy | TV Series (2018 ) -- Entering the mythical world of the Monkey King, where a young monk and his group of disciples are on a journey to collect scrolls of Buddhist wisdom. Stars:
The Steel Helmet (1951) ::: 7.4/10 -- Approved | 1h 25min | Action, Drama, War | 2 February 1951 (USA) -- A ragtag group of American stragglers battles against superior Communist troops in an abandoned Buddhist temple during the Korean War. Director: Samuel Fuller Writer: Samuel Fuller Stars:
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Aa! Megami-sama! (TV) -- -- AIC -- 24 eps -- Manga -- Comedy Supernatural Magic Romance Seinen -- Aa! Megami-sama! (TV) Aa! Megami-sama! (TV) -- In a world where humans can have their wish granted via the Goddess Help Hotline, a human, Keiichi Morisato, summons the Goddess Belldandy by accident and jokes that she should stay with him forever. Unfortunately for him, his "wish" is granted. -- -- Suddenly, Keiichi is now living with this gorgeous woman all alone, causing him to be kicked out of the all-male dormitory he was staying in. But soon, after they find lodging in a Buddhist temple, Keiichi and Belldandy's relationship begins to blossom. Although they are both awkward and rather uncomfortable with one another at first, what awaits these two strangers could turn out to be an unexpected romance. -- -- -- Licensor: -- Media Blasters, NYAV Post -- TV - Jan 7, 2005 -- 137,829 7.35
Aa! Megami-sama! (TV) -- -- AIC -- 24 eps -- Manga -- Comedy Supernatural Magic Romance Seinen -- Aa! Megami-sama! (TV) Aa! Megami-sama! (TV) -- In a world where humans can have their wish granted via the Goddess Help Hotline, a human, Keiichi Morisato, summons the Goddess Belldandy by accident and jokes that she should stay with him forever. Unfortunately for him, his "wish" is granted. -- -- Suddenly, Keiichi is now living with this gorgeous woman all alone, causing him to be kicked out of the all-male dormitory he was staying in. But soon, after they find lodging in a Buddhist temple, Keiichi and Belldandy's relationship begins to blossom. Although they are both awkward and rather uncomfortable with one another at first, what awaits these two strangers could turn out to be an unexpected romance. -- -- TV - Jan 7, 2005 -- 137,829 7.35
Amaenaide yo!! -- -- Studio Deen -- 12 eps -- Manga -- Comedy Ecchi Harem Romance Supernatural -- Amaenaide yo!! Amaenaide yo!! -- Satonaka Ikkou, a 16 year old boy, is a first year trainee at the Saienji Buddhist Temple. He was sent there by his parents to be trained by his grandmother, the Saienji Priestess. At the temple he finds himself surrounded by beautiful female priestesses-in-training. Upon seeing a girl naked, Ikko has the ability to turn into a super-monk, performing massive exorcisms for the good of the temple. -- -- (Source: ANN) -- -- Licensor: -- Media Blasters, Nozomi Entertainment -- TV - Jul 1, 2005 -- 66,401 6.49
Amaenaide yo!! -- -- Studio Deen -- 12 eps -- Manga -- Comedy Ecchi Harem Romance Supernatural -- Amaenaide yo!! Amaenaide yo!! -- Satonaka Ikkou, a 16 year old boy, is a first year trainee at the Saienji Buddhist Temple. He was sent there by his parents to be trained by his grandmother, the Saienji Priestess. At the temple he finds himself surrounded by beautiful female priestesses-in-training. Upon seeing a girl naked, Ikko has the ability to turn into a super-monk, performing massive exorcisms for the good of the temple. -- -- (Source: ANN) -- TV - Jul 1, 2005 -- 66,401 6.49
Amaenaide yo!!: Yasumanaide yo!! -- -- Studio Deen -- 1 ep -- - -- Ecchi Comedy Romance Supernatural -- Amaenaide yo!!: Yasumanaide yo!! Amaenaide yo!!: Yasumanaide yo!! -- Ikko and the girls of Saienji Buddhist Temple are participating in a game show competition and happen to win a trip to a secluded inn. At the inn, Ikko is presented with the challenge of not awakening while all of the girls are sleepwalking. -- -- Licensor: -- Media Blasters, Nozomi Entertainment -- Special - Dec 21, 2005 -- 13,484 6.67
Aoi Bungaku Series -- -- Madhouse -- 12 eps -- Novel -- Drama Historical Psychological Seinen Thriller -- Aoi Bungaku Series Aoi Bungaku Series -- Ningen Shikkaku -- A high school student seeks solace in narcotics to escape the dispiritedness that has come over his life. As he goes through the different stages of his life, it culminates in the questioning of his existence in the world. -- -- Sakura no Mori no Mankai no Shita -- The adaptation of Ango Sakaguchi's literary work deals with the love story of a woman abducted by a mountain bandit. -- -- Kokoro -- While trying to fill the void in his life, a university student in Tokyo encounters a charismatic older man, whom he addresses as "Sensei," who offers him advice on life. However, the man is apprehensive to share his life experience, deepening the student's curiosity. Through this peculiar relationship, the student comes to ponder about the distance between him and his family and the growing desolation in his heart filled with ego and guilt. -- -- Hashire, Melos! -- The story portrays the unbreakable bond between two friends, Melos and Selinuntius, and their faith in protecting each other, all while dangling on a thread which hovers over death and misery. -- -- Kumo no Ito -- Kandata is a coldhearted criminal who, while being punished in Hell for his misdeeds, is noticed by the Buddha Shakyamuni. Despite maintaining a record of committing ruthless atrocities, Kandata had once shown mercy to a spider he encountered in the forest by letting it live. Moved by this, Shakyamuni offers him redemption by dropping a spider's thread into the searing pits of Hell, and it is up to Kandata to seize the opportunity. -- -- Jigokuhen -- Yoshihide is a great painter in the land ruled by Horikawa, a tyrant. Offered a commission to paint the "Buddhist Hell" by the lord, Yoshihide declines, as he cannot paint anything he has not witnessed himself. In an attempt to make Yoshihide understand the magnitude of his request, the lord tortures his subjects to provide inspiration for the artist, descending his domain into utter despair and darkness. -- -- TV - Oct 11, 2009 -- 174,861 7.74
Detective Conan Movie 07: Crossroad in the Ancient Capital -- -- TMS Entertainment -- 1 ep -- Manga -- Adventure Mystery Comedy Police Shounen -- Detective Conan Movie 07: Crossroad in the Ancient Capital Detective Conan Movie 07: Crossroad in the Ancient Capital -- Under the cover of darkness, a masked samurai murders six men across the metropolis of Japan: three in Tokyo, one in Osaka, and the last in Kyoto. In their investigation, the police learn that each man was a member of the Genjibotaru—a thieves gang centered on the theft of Buddhist statues and artifacts and who go by the names of Minomoto no Yoshitune's servants. -- -- Without a clear motive or clues to the other members' identities, the case runs dry until a Kyoto temple calls for the famous Kogorou Mouri. Having received an anonymous letter containing a peculiar puzzle, the temple monks ask for his assistance in solving it to recover their long lost statue. Meanwhile, Conan Edogawa and high school detective Heiji Hattori team up in order to solve the cryptic puzzle and find the murderer, as Hattori searches for his childhood love. -- -- With Hattori's knowledge of Kyoto, the two scour the streets and gradually discover the truth, but not before the murderer strikes again—killing another Genjibotaru member and, after repeated attempts on Hattori's life, eventually kidnapping Hattori's childhood sweetheart. It is only by working together to bring buried clues to light can Conan and Hattori hope to end the rogue samurai's bloodshed and save Hattori's love. -- -- Movie - Apr 19, 2003 -- 40,896 7.83
Hi no Tori -- -- Tezuka Productions -- 13 eps -- Manga -- Sci-Fi Adventure Historical Supernatural Drama -- Hi no Tori Hi no Tori -- From prehistoric times to the distant future, Hi no Tori portrays how the legendary immortal bird Phoenix acts as a witness and chronicler for the history of mankind's endless struggle in search of power, justice, and freedom. -- -- The Dawn -- Since time immemorial, people have sought out the legendary Phoenix for its blood, which is known to grant eternal life. Hearing about rumored Phoenix sightings in the Land of Fire, Himiko—the cruel queen of Yamatai obsessed with immortality—sends her army to conquer the nation and retrieve the creature. Young Nagi, his elder sister Hinaku, and her foreign husband Guzuri are the only survivors of the slaughter. But while Nagi is taken prisoner by the enemy, elsewhere, Hinaku has a shocking revelation. -- -- The Resurrection -- In a distant future where Earth has become uninhabitable, Leona undergoes surgery on a space station to recover from a deadly accident. However, while also suffering from amnesia, his brain is now half cybernetic and causes him to see people as formless scraps and robots as humans. Falling in love with Chihiro, a discarded robot, they escape together from the space station to prevent Chihiro from being destroyed. Yet as his lost memories gradually return, Leona will have to confront the painful truth about his past. -- -- The Transformation -- Yearning for independence, Sakon no Suke—the only daughter of a tyrant ruler—kills priestess Yao Bikuni, the sole person capable of curing her father's illness. Consequently, she and her faithful servant, Kahei, are unexpectedly confined to the temple grounds of Bikuni's sanctuary. While searching for a way out, Sakon no Suke assumes the priestess's position and uses a miraculous feather to heal all those reaching out for help. -- -- The Sun -- After his faction loses the war, Prince Harima's head is replaced with a wolf's. An old medicine woman who recognizes his bloodline assists him and the wounded General Azumi-no-muraji Saruta in escaping to Wah Land. But their arrival at a small Wah village is met with unexpected trouble as Houben, a powerful Buddhist monk, wants Harima dead. With the aid of the Ku clan wolf gods that protect the village's surroundings, he survives the murder attempt. After tensions settle, Saruta uses his established reputation in Wah to persuade the villagers to welcome Harima into their community. Over a period of time, Harima becomes the village's respected leader under the name Inugami no Sukune. But while the young prince adapts to his new role, he must remain vigilant as new dangers soon arise and threaten his recently acquired tranquility. -- -- The Future -- Life on Earth has gradually ceased to exist, with the survivors taking refuge in underground cities. To avoid human extinction, Doctor Saruta unsuccessfully tries to recreate life in his laboratory. However, the unexpected visit of Masato Yamanobe, his alien girlfriend Tamami, and his colleague Rock Holmes reveals a disturbing crisis: the computers that regulate the subterranean cities have initiated a nuclear war that will eliminate all of mankind. -- -- TV - Mar 21, 2004 -- 7,595 7.10
Honoo no Mirage: Minagiwa no Hangyakusha -- -- Madhouse -- 3 eps -- Light novel -- Action Romance Supernatural Historical Drama Shoujo Shounen Ai -- Honoo no Mirage: Minagiwa no Hangyakusha Honoo no Mirage: Minagiwa no Hangyakusha -- Takaya was sent to Kyoto to investigate the re-awakening of Ikko sect and Araki Murashige, a member of the Ikko sect who deserted the clan.With the help of his vassal Haruie, Takaya is finally successful in tracing Araki who hunts down a 400-years-old mandala (Buddhist artifact for meditating) that was made of the hair of the deceased Araki clansmen. Unfortunately, by the time they meet, Haruie recognizes Araki as Shintarou, her lover in her past-life. Takaya orders her to eliminate Araki, who is a threat, but will she be able to do it. Furthermore Takaya finally meets Naoe... -- -- (Source: ANN) -- -- Licensor: -- Media Blasters -- OVA - Jul 28, 2004 -- 9,244 6.87
Saint☆Oniisan -- -- A-1 Pictures -- 2 eps -- Manga -- Comedy Seinen Slice of Life -- Saint☆Oniisan Saint☆Oniisan -- Jesus Christ and Gautama Buddha, the founders of Christianity and Buddhism, are living together as roommates in a Tokyo apartment while taking a vacation on Earth. The comedy often involves jokes about Christianity, Buddhism, and all things related, as well as the main characters' attempts to hide their identities and understand modern society in Japan. -- -- OVA - Dec 3, 2012 -- 76,787 7.50
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