classes ::: city, Game_Dev, place, the_Infinite_Building,
children :::
branches ::: capacity, City, the Temple-City

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:City
object:the City
class:city
class:Game Dev
class:place
class:the Infinite Building

--- DESC


--- NEW PARTS


--- QUESTIONS
  What type of town is this? is it a ocean side town?
  is this the King's Town?
  is it a town with a school?
  is it surrounded by dark lands or peace?
  near water or mountains or forests?
  city walls? and guards?

--- NOTES
  It would be very very nice to have a map editor where I can draw with sprites.

  places relate to people, professions, services. and the essence of the craft.


--- OLD PARTS
  the Priests Temple (in Town center?)
  the Wizards Tower

  the Academy
  the Academy Library

  the King's Castle
  the Arena

  Shops?
  Merchants Market?

  the Blacksmith?
  the Alchemist?
  the Scribe?
  the Technomancer?

  Guilds?
  Underground?
  Inn?

--- NOTES 2
favorite Towns in games?

see also ::: the World, the Crossroads, the Game, Auroville












questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers



--- OBJECT INSTANCES [1]


City_of_God_-_BOOK_I

--- PRIMARY CLASS


book
chapter
city
City_of_God
Game_Dev
place
the_Infinite_Building

--- SEE ALSO


Auroville
the_Crossroads
the_Game
the_World

--- SIMILAR TITLES [4]


1.08 - Phlegyas. Philippo Argenti. The Gate of the City of Dis.
1.09 - The Furies and Medusa. The Angel. The City of Dis. The Sixth Circle Heresiarchs.
1.2.01 - The Call and the Capacity
1.20 - Death, Desire and Incapacity
capacity
Choosing Simplicity A Commentary On The Bhikshuni Pratimoksha
City
City of God
City of God - BOOK I
City on the Port
Fearless Simplicity The Dzogchen Way of Living Freely in a Complex World
the Central City
the City of the Pyramids
the City of Towers
the Divine Multiplicity
the Temple-City
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, the Temple of Sages, three js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the Bad, the God object, the Good, the most important, the Ring, the source of inspirations, the Stack, the Tarot, the Word, top priority, whiteboard,

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


city ::: n. --> A large town.
A corporate town; in the United States, a town or collective body of inhabitants, incorporated and governed by a mayor and aldermen or a city council consisting of a board of aldermen and a common council; in Great Britain, a town corporate, which is or has been the seat of a bishop, or the capital of his see.
The collective body of citizens, or inhabitants of a city.

CityScape
A re-seller of {Internet} connections to the {PIPEX}
{backbone}.
E-Mail: .
Address: CityScape Internet Services, 59 Wycliffe Rd.,
Cambridge, CB1 3JE, England. Telephone: +44 (1223) 566 950.
(1994-11-08)

city ::: n. --> A large town.
A corporate town; in the United States, a town or collective body of inhabitants, incorporated and governed by a mayor and aldermen or a city council consisting of a board of aldermen and a common council; in Great Britain, a town corporate, which is or has been the seat of a bishop, or the capital of his see.
The collective body of citizens, or inhabitants of a city.

City of God. See HOLY CITY

City, N.Y.: Doubleday, 1956.

CityScape ::: (company) A re-seller of Internet connections to the PIPEX backbone.E-Mail: .Address: CityScape Internet Services, 59 Wycliffe Rd., Cambridge, CB1 3JE, England. Telephone: +44 (1223) 566 950. (1994-11-08)


--- QUOTES [186 / 186 - 500 / 29066] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   77 Sri Aurobindo
   41 The Mother
   5 Ken Wilber
   5 Aleister Crowley
   3 Essential Integral
   3 Alfred Korzybski
   2 William Gibson
   2 Robert Heinlein
   2 Pierre Teilhard de Chardin
   2 Jorge Luis Borges
   2 Jordan Peterson
   2 Howard Gardner
   2 Alfred North Whitehead
   1 Yogani
   1 Stanley Jones
   1 Shunryu Suzuki
   1 Saul Williams
   1 SATM?
   1 Sam Van Schaik
   1 Saint Teresa of Avila
   1 Saint Augustine of Hippo
   1 Robert Anton Wilson
   1 Owen Barfield
   1 Mortimer J Adler
   1 Mary Shelley
   1 Marcel Proust
   1 Manly P Hall
   1 Leonardo Da Vinci
   1 Karl Popper
   1 Kabir
   1 Joseph Campbell
   1 Johann Wolfgang von Goethe
   1 Jean Gebser
   1 James George Frazer
   1 James Clerk Maxwell
   1 Italo Calvino
   1 Ibn Arabi
   1 Heraclitus
   1 George Gordon Byron
   1 George Carlin
   1 Franz Kafka
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   1 C S Lewis
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   1 Allen Ginsberg
   1

NEW FULL DB (2.4M)

   8 Felicity Jones
   6 Drake
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   5 Mason Cooley
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   4 Anonymous
   3 Charlie Chaplin
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   3 Benjamin Disraeli
   3 Alfred North Whitehead
   3 Albert Einstein
   2 Woody Allen
   2 Walt Whitman
   2 Walter Isaacson
   2 Victor Hugo
   2 Thomas Hardy
   2 Terry Pratchett
   2 Tarryn Fisher
   2 Sylvia Plath
   2 Sue Monk Kidd
   2 Stephen King
   2 Stephen Hawking
   2 Sophocles
   2 Seth Godin
   2 Saint Francis de Sales
   2 Rumi
   2 Robin S Sharma
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   2 Rashi
   2 P T Barnum
   2 Percy Bysshe Shelley
   2 Ovid
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   2 Ana s Nin
   2 Alcaeus

1:I sell mirrors in the city of the blind. ~ Kabir,
2:Simplicity is the ultimate sophistication. ~ Leonardo Da Vinci,
3:All excellence involves discipline and tenacity of purpose. ~ Howard Gardner,
4:I blush, I burn, I shudder, while I pen the damnable atrocity. ~ Edgar Allan Poe,
5:Your capacity to say No determines your capacity to say Yes to greater things. ~ Stanley Jones,
6:All men have the capacity of knowing themselves and acting with moderation. ~ Heraclitus,
7:The past cannot bind the future. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
8:It is the essentials alone that matter. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
9:Receptivity is the capacity of admitting and retaining the Divine Workings. ~ The Mother, Words Of The Mother II ,
10:The Yogi knows by his capacity for a containing or dynamic identity with things and persons and forces. ~ The Mother,
11:If I tell you something, you will stick to it and limit your own capacity to find out for yourself. ~ Shunryu Suzuki,
12:Aviation is proof that given, the will, we have the capacity to achieve the impossible. ~ Edward Vernon Rickenbacker,
13:When the velocity of progress increases beyond a certain point, it becomes indistinguishable from crisis. ~ Owen Barfield,
14:...the only simplicity to be trusted is the simplicity to be found on the far side of complexity. ~ Alfred North Whitehead,
15:A city of ancient IgnoranceFounded upon a soil that knew not Light. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
16:To each his own difficulties seem enormous and radical. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
17:Oneness and multiplicity are poles of the same Reality. ~ Sri Aurobindo, The Life Divine 2.07 - The Knowledge and the Ignorance,
18:A mind of moderate capacity which closely pursues one study must infallibly arrive at great proficiency in that study. ~ Mary Shelley,
19:Youth is happy because it has the capacity to see beauty. Anyone who keeps the ability to see beauty never grows old. ~ Franz Kafka,
20:The aim of science is to seek the simplest explanations of complex facts. ... Seek simplicity and distrust it. ~ Alfred North Whitehead,
21:Aiming at simplicity and lucidity is a moral duty of all intellectuals: lack of clarity is a sin, pretentiousness is a crime. ~ Karl Popper,
22:Look at the simplicity of the Truth with a straight and simple gaze. ~ Sri Aurobindo, Letters on Yoga - IV Depression and Despondency,
23:All is one Being, one Consciousness, one even in infinite multiplicity. ~ Sri Aurobindo, The Life Divine 2.06 - Reality and the Cosmic Illusion,
24:The Absolute is beyond stability and movement as it is beyond unity and multiplicity. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
25:When an institution, organization, or nation loses its capacity to inspire high individual performance, its great days are over. ~ Howard Gardner,
26:Even oneness is a representation and exists in relation to multiplicity. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
27:Everything is leaf, and through this simplicity the greatest diversity becomes possible. ~ Johann Wolfgang von Goethe, Goethe's Botancial Writing p. 7,
28:Since all things are God, in all things thou seest just so much of God as thy capacity affordeth thee. ~ Aleister Crowley, The Vision and the Voice ,
29:What paralyzes life is lack of faith and lack of audacity. The difficulty lies not in solving problems but identifying them. ~ Pierre Teilhard de Chardin,
30:By faithfulness we are collected and wound up into unity within ourselves, whereas we had been scattered abroad in multiplicity. ~ Saint Augustine of Hippo,
31:To work for the Divine is very good, it is a delight. But to work with the Divine is a felicity infintely deeper and sweeter still. ~ The Mother, Words Of The Mother II ,
32:A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
33:One ought not to settle down into a fixed idea of one’s own incapacity or allow it to become an obsession. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
34:Behind the sorrow and lonliness, behind the emptiness and the feeling of incapacity, there is the golden light of the Divine Presence shining soft and warm. ~ The Mother, White Roses ,
35:We ought to be in a constant state of aspiration, but when we cannot aspire let us pray with the simplcity of a child. With my blessings. ~ The Mother, Mantras Of The Mother 25 July,
36:Oneness constitutes and upholds the multiplicity, multiplicity does not constitute and uphold the oneness. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
37:The truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. ~ Sri Aurobindo, The Synthesis Of Yoga 2.09 - The Release from the Ego,
38:The Purusha has that capacity; for the spirit within can always change and perfect the working of its nature. ~ Sri Aurobindo, The Synthesis Of Yoga 4.14 - The Power of the Instruments,
39:Felt its honey of felicityFlow through his veins like the rivers of Paradise,Made body a nectar-cup of the Absolute. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
40:The unity is the greater truth, the multiplicity is the lesser truth, though both are a truth and neither of them is an illusion. ~ Sri Aurobindo, Essays on the Gita 2.01 - The Two Natures,
41:Life is too complex to admit of the arbitrary ideal simplicity which the moralising theorist loves. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - V,
42:The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
43:These ideas of incapacity are absurd, they are the negation of the truth of progress - what cannot be done today, will be done another day, if the aspiration is there. ~ The Mother, Words Of The Mother II ,
44:The city is redundant: it repeats itself so that something will stick in the mind....Memory is redundant: it repeats signs so that the city can begin to exist. ~ Italo Calvino, Invisible Cities ,
45:By virtue alone man cannot attain to the highest, but by virtue he can develop a first capacity for attaining to it, adhikāra. ~ Sri Aurobindo, Essays on the Gita 2.02 - The Synthesis of Devotion and Knowledge,
46:There is only one logic in spiritual things: when a demand is there for the Divine, a sincere call, it is bound one day to have its fulfilment. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
47:By readiness I did not mean capacity but willingness. If there is the will within to face all difficulties and go through, no matter how long it takes, then the path can be taken. ~ Sri Aurobindo, Letters On Yoga - II ,
48:In an outburst of heavenly joy and easeLife yields to the divinity withinAnd gives the rapture-offering of its all,And the soul opens to felicity. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
49:Length of time is no proof of an ultimate incapacity to arrive—it is only a sign that there is something in oneself which has to be overcome. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
50:Enlightened individual power: limited in its action but of a very high capacity.*Mentalised power: power becomes utilisable.*Dynamic power: indispensable for progress. ~ The Mother, Words Of The Mother II ,
51:Where there is a soul that has once become awake, there is surely a capacity within that can outweigh all surface defects and can in the end conquer. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
52:Unity utter and absolute is the goal, but this absoluteness has to be brought to its highest term by including in it the whole infinite multiplicity of things. ~ Sri Aurobindo, Isha Upanishad Conclusion and Summary,
53:In the sealed hermetic heart, the happy core,Unmoved behind this outer shape of deathThe eternal Entity prepares withinIts matter of divine felicity, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
54:It is by the Grace of the Divine and the aid of a Force greater than your own, not by personal capacity and worth that you can attain the goal of the sadhana. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
55:By interiorizing its awareness, it is no longer merely buffeted by the immediate fluctuations in the environment: its relative autonomy-its capacity to remain stable in the midst of shifting circumstances-increases. ~ Ken Wilber, SES ,
56:A love that bore the cross of pain with joyEudaemonised the sorrow of the world,Made happy the weight of long unending Time,The secret caught of God’s felicity. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
57:It is not one’s personal fitness and worthiness that makes one succeed, but the Mother’s grace and power and the consent of the soul to her grace and the workings of her Force. ~ Sri Aurobindo, Letters on Yoga - II 1.2.01 - The Call and the Capacity,
58:Feet (Mother's)A giant drop of the Bliss unknowableOverwhelmed his limbs and round his soul becameA fiery ocean of felicity;He foundered drowned in sweet and burning vasts: ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
59:Then first appeared the malady of mind,Its pang of thought, its quest for the aim of life.It twisted into forms of good and illThe frank simplicity of the animal’s acts; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
60:A smile came rippling out in her wide eyes,Its confident felicity’s messengerAs if the first beam of the morning sunRippled along two wakened lotus-pools. ~ Sri Aurobindo, Savitri The Eternal Day,
61:Magnitude: A mathematical notation indicating the number of times a quantity is multiplied by itself; Electricity supply; Possession of controlling influence; Possession of the qualities (especially mental qualities) required to do something or get something done ~ Def,
62:True time does not curve space; it is open and opens space through its capacity of rendering it transparent, and thereby supersedes nihilistic "emptiness," re-attaining openness in an intensified consciousness structure spoken of in Part I of our inquiry. ~ Jean Gebser,
63:Do not accept any of my words on faith, believing them just because I said them. Be like an analyst buying gold, who cuts, burns, and critically examines his product for authenticity. Only accept what passes the test by proving useful and beneficial in your life. ~ Buddha,
64:Intelligence is the capacity to receive, decode and transmit information efficiently. Stupidity is blockage of this process at any point. Bigotry, ideologies etc. block the ability to receive; robotic reality-tunnels block the ability to decode or integrate new signals; censorship blocks transmission. ~ Robert Anton Wilson,
65:In this cup, therefore, though all things are placed, by virtue of this dew all lose their identity. And therefore this Cup is in the hand of BABALON, the Lady of the City of Pyramids, wherein no one can be distinguished from any other, wherein no one may sit until he has lost his name. ~ Aleister Crowley, Liber ABA 2.07 - The Cup,
66:There is an old, old story about a theologian who was asked to reconcile the Doctrine of Divine Mercy with the doctrine of infant damnation. 'The Almighty,' he explained, 'finds it necessary to do things in His official and public capacity which in His private and personal capacity He deplores. ~ Robert Heinlein, Methuselah's Children. ,
67:To be humble means for the mind, the vital and the body never to forget that without the Divine they know nothing, are nothing and can do nothing; without the Divine they are nothing but ignorance, chaos and impotence. The Divine alone is Truth, Life, Power, Love, Felicity. ~ The Mother, Words Of The Mother II Purity and Humility,
68:The goal of yoga is always hard to reach, but this one is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender. ~ Sri Aurobindo, Letters On Yoga - II ,
69:Here even the highest rapture Time can giveIs a mimicry of ungrasped beatitudes,A mutilated statue of ecstasy,A wounded happiness that cannot live,A brief felicity of mind or senseThrown by the World-Power to her body-slave,Or a simulacr ~ Sri Aurobindo, Savitri The Yoga of the King,
70:Where you are? In the Mother's presence here and close to me. Where you are going? Towards union with the Divine through dedication and service. What you are doing here? Service and self-giving to the Divine. The rest depends, as the Mother writes to you, on the simplicity and fullness with which you give yourself and serve. ~ Sri Aurobindo, Letters On Yoga - IV ,
71:As individual egos we dwell in the Ignorance and judge everything by a broken, partial and personal standard of knowledge; we experience everything according to the capacity of a limited consciousness and force and are therefore unable to give a divine response or set the true value upon any part of cosmic experience. ~ Sri Aurobindo, The Synthesis Of Yoga 396,
72:Self-absorption in all its forms kills empathy, let alone compassion. When we focus on ourselves, our world contracts as our problems and preoccupations loom large. But when we focus on others, our world expands. Our own problems drift to the periphery of the mind and so seem smaller, and we increase our capacity for connection - or compassionate action. ~ Daniel Goleman,
73:Have I the capacity and are there potentialities in me to follow this path? This is not the question, the question is whether you have the necessary aspiration, determination and perseverance and whether you can by the intensity and persistence of your aspiration make all the parts of your being answer to the call and become one in the consecration. ~ The Mother, Words Of The Mother II ,
74:The priestess of Artemis took hold of her almost with the violence of a lover, and whisked her away into a languid ecstasy of reverie. She communicated her own enthusiasm to the girl, and kept her mind occupied with dreams, faery-fervid, of uncharted seas of glory on which her galleon might sail, undiscovered countries of spice and sweetness, Eldorado and Utopia and the City of God. ~ Aleister Crowley,
75:Cyberspace. A consensual hallucination experienced daily by billions of legitimate operators, in every nation, by children being taught mathematical concepts... A graphic representation of data abstracted from banks of every computer in the human system. Unthinkable complexity. Lines of light ranged in the nonspace of the mind, clusters and constellations of data. Like city lights, receding... ~ William Gibson,
76:...the conception of a Truth-consciousness supramental and divine, the invocation of the gods as powers of the Truth to raise man out of the falsehoods of the mortal mind, the attainment in and by this Truth of an immortal state of perfect good and felicity and the inner sacrifice and offering of what one has and is by the mortal to the Immortal as the means of the divine consummation. ~ Sri Aurobindo, The Secret Of The Veda Agenda Vol 8,
77:powers of freedom from subjection to the body ::: By a similar process the habit by which the bodily nature associates certain forms and degrees of activity with strain, fatigue, incapacity can be rectified and the power, freedom, swiftness, effectiveness of the work whether physical or mental which can be done with this bodily instrument marvelously increased, doubled, tripled, decupled. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
78:SRI AUROBINDO'S SYMBOL [facsimile] The descending triangle represents Sat-Chit-Ananda. The ascending triangle represents the aspiring answer from matter under the form of life, light and love. The junction of both - the central square - is the perfect manifestation having at its centre the Avatar of the Supreme - the lotus. The water - inside the square - represents the multiplicity, the creation. 4 April 1958 ~ The Mother, Words Of The Mother I ,
79:Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.God is everywhere and wherever God is, there is Light. ~ Sri Aurobindo, Essays Divine And Human ,
80:Detaching oneself from the ignorant actions of the mind and vital and from any kind of ambition, and allowing the Divine Mother to work according to Her own will, one can have inner as well as outer peace and happiness; and this, I think, is the way one can serve the Mother gratefully and sincerely. Is this not so? Certainly, action without ambition and egoistic calculation is the condition of peace and felicity - both inner and outer. ~ The Mother, Words Of The Mother II ,
81:The basis of internal peace is samata, the capacity of receiving with a calm and equal mind all the attacks and appearances of outward things, whether pleasant or unpleasant, ill-fortune and good-fortune, pleasure and pain, honour and ill-repute, praise and blame, friendship and enmity, sinner and saint, or, physically, heat and cold etc. There are two forms of samata, passive and active, samata in reception of the things of the outward world and samata in reaction to them. ~ Sri Aurobindo, Record Of Yoga ,
82:Here first she crawled out from her cabin of mudWhere she had lain inconscient, rigid, mute:Its narrowness and torpor held her still,A darkness clung to her uneffaced by Light.There neared no touch redeeming from above:The upward look was alien to her sight,Forgotten the fearless godhead of her walk;Renounced was the glory and felicity,The adventure in the dangerous fields of Time:Hardly she availed, wallowing, to bear and live. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
83:So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga ,
84:It is the foundation of the pure spiritual consciousness that is the first object in the evolution of the spiritual man, and it is this and the urge of that consciousness towards contact with the Reality, the Self or the Divine Being that must be the first and foremost or even, till it is perfectly accomplished, the sole preoccupation of the spiritual seeker. It is the one thing needful that has to be done by each on whatever line is possible to him, by each according to the spiritual capacity developed in his nature. ~ Sri Aurobindo, The Life Divine 892,
85:When you only have sensations, perceptions, and impulses, the world is archaic. When you add the capacity for images and symbols, the world appears magical. When you add concepts, rules, and roles, the world becomes mythic. When formal-reflexive capacities emergy, the rational world comes into view. With vision-logic, the existential world stands forth. When the subtle emerges, the world becomes divine. When the causal emerges, the self becomes divine. When the nondual emerges, world and self are realized to be one Spirit. ~ Ken Wilber, Integral Psychology 119,
86:What is needed is perseverance-to go on without discouragement, recognising that the process of the nature and the action of the Mother's force is working through the difficulty even and will do all that is needed. Our incapacity does not matter-there is no human being who is not in his parts of nature incapable-but the Divine Force is also there. If one puts one's trust in that, incapacity will be changed into capacity. Difficulty and struggle themselves then become a means towards the achievement. ~ Sri Aurobindo, The Mother With Letters On The Mother The Mother With Letters On The Mother,
87:And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga ,
88:8. Now let us turn at last to our castle with its many mansions. You must not think of a suite of rooms placed in succession, but fix your eyes on the keep, the court inhabited by the King.23' Like the kernel of the palmito,24' from which several rinds must be removed before coming to the eatable part, this principal chamber is surrounded by many others. However large, magnificent, and spacious you imagine this castle to be, you cannot exaggerate it; the capacity of the soul is beyond all our understanding, and the Sun within this palace enlightens every part of it. ~ Saint Teresa of Avila, The Interior Castle ,
89:There are only three fundamental obstacles that can stand in the way: (1) Absence of faith or insufficient faith. (2) Egoism - the mind clinging to its own ideas, the vital preferring its own desires to a true surrender, the physical adhering to its own habits. (3) Some inertia or fundamental resistance in the consciousness, not willing to change because it is too much of an effort or because it does not want to believe in its own capacity or the power of the Divine - or for some other more subconscient reason. You have to see for yourself which of these it is. ~ Sri Aurobindo, Letters On Yoga - III Difficulties of the Path,
90:Hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. They lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to the top of an exceeding high mountain and show him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams. ~ James George Frazer, The Golden Bough: A Study in Magic and Religion Volume 1,
91:It is said that the faculty of concentrated attention is at the source of all successful activity. Indeed the capacity and value of a man can be measured by his capacity of concentrated attention.[2] In order to obtain this concentration, it is generally recommended to reduce one's activities, to make a choice and confine oneself to this choice alone, so as not to disperse one's energy and attention. For the normal man, this method is good, sometimes even indispensable. But one can imagine something better. [2] Generally it comes through interest and a special attraction for a subject - Mother's note. ~ The Mother, Words Of The Mother II ,
92:the individual is a self-expression of the universal and the transcendent,-it is not a contradiction or something quite other than it, it is the universal concentrated and selective, it is one with the Transcendent in its essence of being and its essence of nature. In the view of this unitarian comprehensive seeing there is nothing contradictory in a formless Essence of being that carries a multitude of forms, or in a status of the Infinite supporting a kinesis of the Infinite, or in an infinite Oneness expressing itself in a multiplicity of beings and aspects and powers and movements, for they are beings and aspects and powers and movements of the One. ~ SATM?,
93:But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being suffiently partake of the purity of the supernal essence, suffiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance. ~ Sri Aurobindo, The Synthesis Of Yoga ,
94:Krishna:::At last I find a meaning of soul's birthInto this universe terrible and sweet,I who have felt the hungry heart of earthAspiring beyond heaven to Krishna's feet.I have seen the beauty of immortal eyes,And heard the passion of the Lover's flute,And known a deathless ecstasy's surpriseAnd sorrow in my heart for ever mute.Nearer and nearer now the music draws,Life shudders with a strange felicity;All Nature is a wide enamoured pauseHoping her lord to touch, to clasp, to be.For this one moment lived the ages past;The world now throbs fulfilled in me at last. ~ Sri Aurobindo, Collected Poems ,
95:There is always some tendency to looseness, forgetfulness and inattention in the physical consciousness. One has to be very vigilant and careful to prevent this tendency having its way. There are many [defects of the physical consciousness] - but mainly obscurity, inertia, tamas, a passive acceptance of the play of wrong forces, inability to change, attachment to habits, lack of plasticity, forgetfulness, loss of experiences or realisations gained, unwillingness to accept the Light or to follow it, incapacity (through tamas or through attachment or through passive reaction to accustomed forces) to do what it admits to be the Right and the Best. ~ Sri Aurobindo, Letters On Yoga - IV ,
96:Nobility and RefinementNobility: the incapacity for any pettiness either of sentiments or of action.*Aristocracy: incapable of baseness and pettiness, it asserts itself with dignity and authority.*Dignity affirms its worth, but demands nothing.*Dignity of the emotions: not to permit one's emotions to contradict the inner Divinity.*Dignity in the physical: above all bargaining.*Psychic dignity refuses to accept anything that lowers or debases.*Refinement: gradually grossness is eliminated from the being.*Sensitivity: one of the results of the refinement of the being.*Gentleness: always gracious and wishing to give pleasure. ~ The Mother, Words Of The Mother II ,
97:A year here and he still dreamed of cyberspace, hope fading nightly. All the speed he took, all the turns he'd taken and the corners he'd cut in Night City, and still he'd see the matrix in his sleep, bright lattices of logic unfolding across that colorless void.... The Sprawl was a long strange way home over the Pacific now, and he was no console man, no cyberspace cowboy. Just another hustler, trying to make it through. But the dreams came on in the Japanese night like live wire voodoo and he'd cry for it, cry in his sleep, and wake alone in the dark, curled in his capsule in some coffin hotel, his hands clawed into the bedslab, temper foam bunched between his fingers, trying to reach the console that wasn't there. ~ William Gibson, Neuromancer ,
98:But his most important capacity is that of developing the powers of the higher principles in himself, a greater power of life, a purer light of mind, the illumination of supermind, the infinite being, consciousness and delight of spirit. By an ascending movement he can develop his human imperfection towards that greater perfection. But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection. This present law of his being starts from the inconscience of the material universe, an involution of the soul in form and subjection to material nature; and ~ Sri Aurobindo, The Synthesis Of Yoga The Psychology Of Perfection,
99:Similarly, the existence of Allah has multiplicity and the many Names. It is this or that according to what appears from it of the universe which demands the realities of the Divine Names by its development. They are doubled by it and stand in opposition to the unity of multiplicity. It is one by source in respect to its essence, as the primal substance (hayûla) is a single source in respect to its essence, while it has many forms which it supports by its essence. It is the same with Allah through the forms of tajalli which are manifested from Him. So the locii of the tajalli are the forms of the universe, in spite of the intelligible unity (ahadiyya). Look at the excellence of this divine instruction which Allah gives by granting its recognition to whoever He wishes among His slaves. ~ Ibn Arabi,
100:For throughout its life, without knowing it or with some presentiment of it, it was Thou whom it was seeking; in all its passions, all its enthusiasms, all its hopes and disillusionments, all its sufferings and all its joys, it was Thou whom it ardently wanted. And now that it has found Thee, now that it possesses Thee in a supreme Peace and Felicity, it wonders that it should have needed so many sensations, emotions, experiences to discover Thee. But all this, which was a struggle, a turmoil, a perpetual effort, has become through the sovereign grace of Thy conscious Presence, a priceless fortune which the being rejoices to offer as its gift to Thee. The purifying flame of Thy illumination has turned it into jewels of price laid down as a living holocaust on the altar of my heart. ~ The Mother, Prayers And Meditations 322,
101:But, apart from all these necessities, there is the one fundamental necessity of the nature and object of embodied life itself, which is to seek infinite experience on a finite basis; and since the form, the basis by its very organisation limits the possibility of experience, this can only be done by dissolving it and seeking new forms. For the soul, having once limited itself by concentrating on the moment and the field, is driven to seek its infinity again by the principle of succession, by adding moment to moment and thus storing up a Time-experience which it calls its past; in that Time it moves through successive fields, successive experiences or lives, successive accumulations of knowledge, capacity, enjoyment, and all this it holds in subconscious or superconscious memory as its fund of past acquisition in Time. ~ Sri Aurobindo, The Life Divine ,
102:The heaven-hints that invade our earthly lives, The dire imaginations dreamed by Hell, Which if enacted and experienced here Our dulled capacity soon would cease to feel Or our mortal frailty could not long endure, Were set in their sublime proportions there. There lived out in their self-born atmosphere, They resumed their topless pitch and native power; Their fortifying stress upon the soul Bit deep into the ground of consciousness The passion and purity of their extremes, The absoluteness of their single cry And the sovereign sweetness or violent poetry Of their beautiful or terrible delight. All thought can know or widest sight perceive And all that thought and sight can never know, All things occult and rare, remote and strange Were near to heart's contact, felt by spirit-sense. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
103:But it was enough if, in my own bed, my sleep was deep and allowed my mind to relax entirely; then it would let go of the map of the place where I had fallen asleep and, when I woke in the middle of the night, since I did not know where I was, I did not even understand in the first moment who I was; all I had, in its original simplicity, was the sense of existence as it may quiver in the depths of an animal; I was more bereft than a caveman; but then the memory - not yet of the place where I was, but of several of those where I had lived and where I might have been - would come to me like help from on high to pull me out of the void from which I could not have got out on my own; I passed over centuries of civilization in one second, and the image confusedly glimpsed of oil lamps, then of wing-collar shirts, gradually recomposed my self's original features. ~ Marcel Proust,
104:The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition....Still, periods of absolute calm, solitude and cessation from works are highly desirable and should be secured as often as possible for that recession of the soul into itself which is indispensable to knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga The Freedom from Subjection to the Being,
105:He found the vast Thought with seven heads that is born of the Truth; he created some fourth world and became universal. . . .The Sons of Heaven, the Heroes of the Omnipotent, thinking the straight thought, giving voice to the Truth, founded the plane of illumination and conceived the first abode of the Sacrifice. . . . The Master of Wisdom cast down the stone defences and called to the Herds of Light, . . . the herds that stand in the secrecy on the bridge over the Falsehood between two worlds below and one above; desiring Light in the darkness, he brought upward the Ray-Herds and uncovered from the veil the three worlds; he shattered the city that lies hidden in ambush, and cut the three out of the Ocean, and discovered the Dawn and the Sun and the Light and the Word of Light. Rig Veda.2 ~ Sri Aurobindo, The Life Divine 2.19 - Out of the Sevenfold Ignorance towards the Sevenfold Knowledge,
106:It is no good asking for a simple religion. After all, real things are not simple. They look simple, but they are not. The table I am sitting at looks simple: but ask a scientist to tell you what it is really made of-all about the atoms and how the light waves rebound from them and hit my eye and what they do to the optic nerve and what it does to my brain-and, of course, you find that what we call "seeing a table" lands you in mysteries and complications which you can hardly get to the end of. A child saying a child's prayer looks simple. And if you are content to stop there, well and good. But if you are not--and the modern world usually is not--if you want to go on and ask what is really happening, then you must be prepared for something difficult. If we ask for something more than simplicity, it is silly then to complain that the something more is not simple. ~ C S Lewis, Mere Christianity ,
107:At first cautiously, later indifferently, at last desperately, I wandered up the stairs and along the pavement of the inextricable palace. (Afterwards I learned that the width and height of the steps were not constant, a fact which made me understand the singular fatigue they produced). 'This palace is a fabrication of the gods,' I thought at the beginning. I explored the uninhabited interiors and corrected myself: ' The gods who built it have died.' I noted its peculiarities and said: 'The gods who built it were mad.' I said it, I know, with an incomprehensible reprobation which was almost remorse, with more intellectual horror than palpable fear... ...'This City' (I thought) 'is so horrible that its mere existence and perdurance, though in the midst of a secret desert, contaminates the past and the future and in some way even jeopardizes the stars. ~ Jorge Luis Borges, Labyrinths Selected Stories and Other Writings,
108:... if we conceive of a being whose faculties are so sharpened that he can follow every molecule in its course, such a being, whose attributes are as essentially finite as our own, would be able to do what is impossible to us. For we have seen that molecules in a vessel full of air at uniform temperature are moving with velocities by no means uniform, though the mean velocity of any great number of them, arbitrarily selected, is almost exactly uniform. Now let us suppose that such a vessel is divided into two portions, A and B, by a division in which there is a small hole, and that a being, who can see the individual molecules, opens and closes this hole, so as to allow only the swifter molecules to pass from A to B, and only the slower molecules to pass from B to A. He will thus, without expenditure of work, raise the temperature of B and lower that of A, in contradiction to the second law of thermodynamics. ~ James Clerk Maxwell,
109:Every human acheivement, be it a scientific discovery, a picture, a statue, a temple, a home or a bridge, has to be conceived in the mind first-the plan thought out-before it can be made a reality, and when anything is to be attempted that involves any number of individuals-methods of coordination have to be considered-the methods have to be the best suited for such undertakings are engineering methods-the engineering of an idea towards a complete realization. Every engineer has to know the materials with which he has to work and the natural laws of these materials, as discovered by observation and experiment and formulated by mathematics and mechanics else he can not calculate the forces at his disposal; he can not compute the resistance of his materials; he can not determine the capacity and requirements of his power plant; in short, he can not make the most profitable use of his resources. ~ Alfred Korzybski, Manhood of Humanity ,
110:A silence, an entry into a wide or even immense or infinite emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear, the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge into the incommunicable superconscience of the Absolute. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
111:To be able to receive the Divine Power and let act through you in the things of the outward life, there are three necessary conditions: (i) Quietude, equality - not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play of forces, but itself tranquil. (ii) Absolute faith - faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one's will guided by the Divine Light sees as the thing to be done - kartavyam karma. (iii) Receptivity - the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action. If this power and presence can be felt and this plasticity made the habit of the consciousness in action, - but plasticity to the Divine force alone without bringing in any foreign element, - the eventual result is sure. ~ Sri Aurobindo, Letters On Yoga - II ,
112:The hell I won't talk that way! Peter, an eternity here without her is not an eternity of bliss; it is an eternity of boredom and loneliness and grief. You think this damned gaudy halo means anything to me when I know--yes, you've convinced me!--that my beloved is burning in the Pit? I didn't ask much. Just to be allowed to live with her. I was willing to wash dishes forever if only I could see her smile, hear her voice, touch her hand! She's been shipped on a technicality and you know it! Snobbish, bad-tempered angels get to live here without ever doing one lick to deserve it. But my Marga, who is a real angel if one ever lived, gets turned down and sent to Hell to everlasting torture on a childish twist in the rules. You can tell the Father and His sweet-talking Son and that sneaky Ghost that they can take their gaudy Holy City and shove it! If Margrethe has to be in Hell, that's where I want to be! ~ Robert Heinlein, Alexander Hergensheimer in Job: A Comedy of Justice (1984).,
113:This last figure, the White Magician, symbolizes the self-transcending element in the scientist's motivational drive and emotional make-up; his humble immersion into the mysteries of nature, his quest for the harmony of the spheres, the origin of life, the equations of a unified field theory. The conquistadorial urge is derived from a sense of power, the participatory urge from a sense of oceanic wonder. 'Men were first led to the study of natural philosophy', wrote Aristotle, 'as indeed they are today, by wonder.' Maxwell's earliest memory was 'lying on the grass, looking at the sun, and wondering'. Einstein struck the same chord when he wrote that whoever is devoid of the capacity to wonder, 'whoever remains unmoved, whoever cannot contemplate or know the deep shudder of the soul in enchantment, might just as well be dead for he has already closed his eyes upon life'.This oceanic feeling of wonder is the common source of religious mysticism, of pure science and art for art's sake; it is their common denominator and emotional bond. ~ Arthur Koestler,
114:From the twilight of day till the twilight of evening, a leopard, in the last years of the thirteenth century, would see some wooden planks, some vertical iron bars, men and women who changed, a wall and perhaps a stone gutter filled with dry leaves. He did not know, could not know, that he longed for love and cruelty and the hot pleasure of tearing things to pieces and the wind carrying the scent of a deer, but something suffocated and rebelled within him and God spoke to him in a dream: ""You live and will die in this prison so that a man I know of may see you a certain number of times and not forget you and place your figure and symbol in a poem which has its precise place in the scheme of the universe. You suffer captivity, but you will have given a word to the poem. God, in the dream, illumined the animal's brutishness and the animal understood these reasons and accepted his destiny, but, when he awoke, there was in him only an obscure resignation, a valorous ignorance, for the machinery of the world is much too complex for the simplicity of a beast. ~ Jorge Luis Borges,
115:Three things you must have, - consciousness, - plasticity and - unreserved surrender. For you must be conscious in your mind and soul and heart and life and the very cells of your body, aware of the Mother and her Powers and their working; for although she can and does work in you even in your obscurity and your unconscious parts and moments, it is not the same thing as when you are in an awakened and living communion with her. All your nature must be plastic to her touch, - not questioning as the self-sufficient ignorant mind questions and doubts and disputes and is the enemy of its enlightenment and change; not insisting on its own movements as the vital in the man insists and persistently opposes its refractory desires and ill-will to every divine influence; not obstructing and entrenched in incapacity, inertia and tamas as man's physical consciousness obstructs and clinging to the pleasure in smallness and darkness cries out against each touch that disturbs it soulless routine or it dull sloth or its torpid slumber. ~ Sri Aurobindo, The Mother With Letters On The Mother Agenda Vol 8,
116:To enlarge the sense-faculties without the knowledge that would give the old sense-values their right interpretation from the new standpoint might lead to serious disorders and incapacities, might unfit for practical life and for the orderly and disciplined use of the reason. Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world's relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation. Such a disorder and incapacity may be accepted personally and are accepted by many great souls as a temporary passage or as the price to be paid for the entry into a wider existence. ~ Sri Aurobindo, The Life Divine ,
117:Four Powers Of The Mother In talking about the four powers of the Mother, it helps to know that in India, traditionally, the evolutionary principle of creation is approached, and adored, as the great Mother. Sri Aurobindo distinguishes four main powers and personalities through which this evolutionary force manifests. Maheshwari - One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness. Mahakali - Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force. Mahalakshmi - A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace. Mahasaraswati - The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things. ~ , https://www.auroville.com/silver-ring-mother-s-symbol.php ,
118:What do you think of the essence of Hell? Hell is when the depths come to you with all that you no longer are or are not yet capable of. Hell is when you can no longer attain what you could attain. Hell is when you must think and feel and do everything that you know you do not want. Hell is when you know that your having to is also a wanting to, and that you yourself are responsible for it. Hell is when you know that everything serious that you have planned with yourself is also laughable, that everything fine is also brutal, that everything good is also bad, that everything high is also low, and that everything pleasant is also shameful.But the deepest Hell is when you realize that Hell is also no Hell, but a cheerful Heaven, not a Heaven in itself, but in this respect a Heaven, and in that respect a Hell.That is the ambiguity of the God: he is born from a dark ambiguity and rises to a bright ambiguity. Unequivocalness is simplicity and leads to death. But ambiguity is the way of life. If the left foot does not move, then the right one does, and you move. The God wills this. ~ Carl Jung, The Red Book ,
119:But for the knowledge of the Self it is necessary to have the power of a complete intellectual passivity, the power of dismissing all thought, the power of the mind to think not at all which the Gita in one passage enjoins. This is a hard saying for the occidental mind to which thought is the highest thing and which will be apt to mistake the power of the mind not to think, its complete silence for the incapacity of thought. But this power of silence is a capacity and not an incapacity, a power and not a weakness. It is a profound and pregnant stillness. Only when the mind is thus entirely still, like clear, motionless and level water, in a perfect purity and peace of the whole being and the soul transcends thought, can the Self which exceeds and originates all activities and becomings, the Silence from which all words are born, the Absolute of which all relativities are partial reflections manifest itself in the pure essence of our being. In a complete silence only is the Silence heard; in a pure peace only is its Being revealed. Therefore to us the name of That is the Silence and the Peace. ~ Sri Aurobindo, The Synthesis Of Yoga 2.03 - The Purified Understanding,
120:God reveals himself everywhere, beneath our groping efforts, as a universal milieu, only because he is the ultimate point upon which all realities converge. Each element of the world, whatever it may be, only subsists, hic et nunc, in the manner of a cone whose generatrices meet in God who draws them together-(meeting at .the term of their individual perfection and at the term of the general perfection of the world which contains them). It follows that all created things, every one of them, cannot be looked at, in their nature and action, without the same reality being found in their innermost being-like sunlight in the fragments of a broken mirror-one beneath its multiplicity, unattainable beneath its proximity, and spiritual beneath its materiality. No object can influence us by its essence without our being touched by the radiance of the focus of the universe. Our minds are incapable of grasping a reality, our hearts and hands of seizing the essentially desirable in it, without our being compelled by the very structure of things to go back to the first source of its perfections. This focus, this source, is thus everywhere. ~ Pierre Teilhard de Chardin, The Divine Milieu ,
121:witness and non-dual states ::: The Witness and Non-Dual states are everpresent capacities which hold the special relationship to the other states. The Witness state, or Witnessing, is the capacity to observe, see or witness phenomenon arising in the other states. Meaning for example, its the capacity to hold unbroken attention in the gross states, and the capacity to witness the entire relative world of form arise as object viewed by the pure witness, the pure subject that is never itself a seen object but always the pure seer or pure Self, that is actually no-self. Next we have Non-Dual which refers to both the suchness and is-ness of reality right now. It is the not-two-ness or everpresent unity of subject and object, form and emptiness, heaven and earth, relative and absolute. When the Witness dissolves and pure seer and all that is seen become not seperate or not two, the Non-Duality of absolute emptiness and relative form or the luminous identity of unqualifiable spirit and all of its manifestations appear as play of radiant natural and spontaneous and present love. Absolute and relative are already always not-two but nor are they one, nor both nor neither. ~ Essential Integral, L5-18 ,
122:My sweet mother, The more I look into myself, the more discouraged I am, and I don't know whether there is any chance of my making any progress. It seems that all the obscurities and falsehoods are rising up on every side, inside and outside, and want to swallow me up. There are times when I cannot distinguish truth from falsehood and I am then on the verge of losing my mind. Still, there is something in me which says very weakly that all will be well; but this voice is so feeble that I cannot rely on it.1 My faults are so numerous and so great that I think I shall fail. On the other hand, I have neither the inclination nor the capacity for the ordinary life. And I know that I shall never be able to leave this life. This is my situation right now. The struggle is getting more and more acute, and worst of all I cannot lie to you. What should I do? Do not torment yourself, my child, and remain as quiet as you can; do not yield to the temptation to give up the struggle and let yourself fall into darkness. Persist, and one day you will realise that I am close to you to console you and help you, and then the hardest part will be over. With all my love and blessings. 25 September 1947 ~ The Mother, Some Answers From The Mother ,
123: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.Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous. World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
124:All advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them. The philologist, though perhaps he only speaks one language, has a much higher type of mind than the linguist who speaks twenty. This Tree of Thought is exactly paralleled by the tree of nervous structure. Very many people go about nowadays who are exceedingly "well-informed," but who have not the slightest idea of the meaning of the facts they know. They have not developed the necessary higher part of the brain. Induction is impossible to them. This capacity for storing away facts is compatible with actual imbecility. Some imbeciles have been able to store their memories with more knowledge than perhaps any sane man could hope to acquire. This is the great fault of modern education - a child is stuffed with facts, and no attempt is made to explain their connection and bearing. The result is that even the facts themselves are soon forgotten. Any first-rate mind is insulted and irritated by such treatment, and any first-rate memory is in danger of being spoilt by it. No two ideas have any real meaning until they are harmonized in a third, and the operation is only perfect when these ideas are contradictory. This is the essence of the Hegelian logic. ~ Aleister Crowley, Liber ABA Book 4,
125:Part 1 - Departure1. The Call to Adventure ::: This first stage of the mythological journey-which we have designated the "call to adventure"-signifies that destiny has summoned the hero and transferred his spiritual center of grav­ ity from within the pale of his society to a zone unknown. This fateful region of both treasure and danger may be variously represented: as a distant land, a forest, a kingdom underground, beneath the waves, or above the sky, a secret island, lofty mountaintop, or profound dream state; but it is always a place of strangely fluid and polymorphous beings, unimaginable torments, superhuman deeds, and impossible delight. The hero can go forth of his own volition to accomplish the adventure, as did Theseus when he arrived in his father's city, Athens, and heard the horrible history of the Minotaur; or he may be carried or sent abroad by some benign or malignant agent, as was Odysseus, driven about the Mediterranean by the winds of the angered god, Poseidon. The adventure may begin as a mere blunder, as did that of the princess of the fairy tale; or still again, one may be only casually strolling, when some passing phenomenon catches the wandering eye and lures one away from the frequented paths of man. Examples might be multiplied, ad infinitum, from every corner of the world. ~ Joseph Campbell, The Hero with a Thousand Faces ,
126:When I was a child of about thirteen, for nearly a year every night as soon as I had gone to bed it seemed to me that I went out of my body and rose straight up above the house, then above the city, very high above. Then I used to see myself clad in a magnificent golden robe, much longer than myself; and as I rose higher, the robe would stretch, spreading out in a circle around me to form a kind of immense roof over the city. Then I would see men, women, children, old men, the sick, the unfortunate coming out from every side; they would gather under the outspread robe, begging for help, telling of their miseries, their suffering, their hardships. In reply, the robe, supple and alive, would extend towards each one of them individually, and as soon as they had touched it, they were comforted or healed, and went back into their bodies happier and stronger than they had come out of them. Nothing seemed more beautiful to me, nothing could make me happier; and all the activities of the day seemed dull and colourless and without any real life, beside this activity of the night which was the true life for me. Often while I was rising up in this way, I used to see at my left an old man, silent and still, who looked at me with kindly affection and encouraged me by his presence. This old man, dressed in a long dark purple robe, was the personification-as I came to know later-of him who is called the Man of Sorrows. ~ The Mother, Prayers And Meditations ,
127:Mother, aren't these entities afraid of you?Ah, my child, terribly afraid! (Laughter) All those which are ill-willed try to hide, and usually do you know what they do? They gather together behind the head of the one who comes (laughter) in order not to be seen. But this is useless, because, just think, I have the capacity to see through. (Laughter) Otherwise - they always do this, instinctively. When they can manage to get in, they try to get in. But then... I intervene with greater force, because that is nasty. These are people who have the instinct to hide, you see. So I pursue them, there inside. With others very little is needed, very little; but there are some - there are such people, you know, they themselves have told me - when they are about to come to me, it is as though there were something which pulled them back, which told them: "No, no, no, it's not worthwhile, why go there? There are so many people for Mother to see, why add one more?" And they draw back, like that, so that they don't come. So I always tell them what it is: 'It would be better not to listen to that, for it's not something with a very good conscience.' Some people cannot bear it. There have been instances like this, of people who were obliged to run away, because they themselves were too attached to their own formations and did not want to get rid of them. Naturally there is only one way, to run away! There we are! We shall stop now for today. ~ The Mother, Questions And Answers 1954 ,
128:Life clung to its seat with cords of gasping breath; Lapped was his body by a tenebrous tongue. Existence smothered travailed to survive; Hope strangled perished in his empty soul, Belief and memory abolished died And all that helps the spirit in its course. There crawled through every tense and aching nerve Leaving behind its poignant quaking trail A nameless and unutterable fear. As a sea nears a victim bound and still, The approach alarmed his mind for ever dumb Of an implacable eternity Of pain inhuman and intolerable. This he must bear, his hope of heaven estranged; He must ever exist without extinction's peace In a slow suffering Time and tortured Space, An anguished nothingness his endless state. A lifeless vacancy was now his breast, And in the place where once was luminous thought, Only remained like a pale motionless ghost An incapacity for faith and hope And the dread conviction of a vanquished soul Immortal still but with its godhead lost, Self lost and God and touch of happier worlds. But he endured, stilled the vain terror, bore The smothering coils of agony and affright; Then peace returned and the soul's sovereign gaze. To the blank horror a calm Light replied: Immutable, undying and unborn, Mighty and mute the Godhead in him woke And faced the pain and danger of the world. He mastered the tides of Nature with a look: He met with his bare spirit naked Hell. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
129:In terms of energy - there are three characteristic ways in which the energy manifests - Dang, Rolpa, and rTsal (gDang, rol pa, and rTsal). Dang is the energy in which 'internal' and 'external' are not divided from that which manifests. It is symbolised by the crystal sphere which becomes the colour of whatever it is placed upon. Rolpa is the energy which manifests internally as vision. It is symbolised by the mirror. The image of the reflection always appears as if it is inside the mirror. rTsal is externally manifested energy which radiates. It is symbolised by the refractive capacity of the faceted crystal. For a realised being, this energy is inseparable in its manifestation from the dimension of manifest reality. Dang, Rolpa, and rTsal are not divided.Dang, Rolpa and rTsal are not divided and neither are the ku-sum (sKu gSum - the trikaya) the three spheres of being. Cho-ku (chos sKu - Dharmakaya), the sphere of unconditioned potentiality, is the creative space from which the essence of the elements arises as long-ku (longs sKu - Sambhogakaya) the sphere of intangible appearances - light and rays, non material forms only perceivable by those with visionary clarity. Trülku (sPrul sKu - Nirmanakaya), the sphere of realised manifestation, is the level of matter in apparently solid material forms. The primordial base manifests these three distinct yet indivisible modes. ~ Sam Van Schaik, Approaching the Great Perfection: Simultaneous and Gradual Methods of Dzogchen Practice in the Longchen Nyingtig ,
130:need for the soul's spiritualization ::: And yet even the leading of the inmost psychic being is not found sufficient until it has succeeded in raising itself out of this mass of inferior Nature to the highest spiritual levels and the divine spark and flame descended here have rejoined themselves to their original fiery Ether. For there is there no longer a spiritual consciousness still imperfect and half lost to itself in the thick sheaths of human mind, life and body, but the full spiritual consciousness in its purity, freedom and intense wideness. There, as it is the eternal Knower that becomes the Knower in us and mover and user of all knowledge, so it is the eternal All-Blissful who is the Adored attracting to himself the eternal divine portion of his being and joy that has gone out into the play of the universe, the infinite Lover pouring himself out in the multiplicity of his own manifested selves in a happy Oneness. All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
131:Concentrating the Attention: Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - thats not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. And the value of an individual is proportionate to the value of his attention. And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it. ~ The Mother, Questions And Answers 1957-1958 ,
132:The Lord has veiled himself and his absolute wisdom and eternal consciousness in ignorant Nature-Force and suffers her to drive the individual being, with its complicity, as the ego; this lower action of Nature continues to prevail, often even in spite of man's half-lit imperfect efforts at a nobler motive and a purer self-knowledge. Our human effort at perfection fails, or progresses very incompletely, owing to the force of Nature's past actions in us, her past formations, her long-rooted associations; it turns towards a true and high-climbing success only when a greater Knowledge and Power than our own breaks through the lid of our ignorance and guides or takes up our personal will. For our human will is a misled and wandering ray that has parted from the supreme Puissance. The period of slow emergence out of this lower working into a higher light and purer force is the valley of the shadow of death for the striver after perfection; it is a dreadful passage full of trials, sufferings, sorrows, obscurations, stumblings, errors, pitfalls. To abridge and alleviate this ordeal or to penetrate it with the divine delight faith is necessary, an increasing surrender of the mind to the knowledge that imposes itself from within and, above all, a true aspiration and a right and unfaltering and sincere practice. "Practise unfalteringly," says the Gita, "with a heart free from despondency," the Yoga; for even though in the earlier stage of the path we drink deep of the bitter poison of internal discord and suffering, the last taste of this cup is the sweetness of the nectar of immortality and the honey-wine of an eternal Ananda. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
133:science of consciousness, the soul and objective matter ::: When the ancient thinkers of India set themselves to study the soul of man in themselves and others, they, unlike any other nation or school of early thought, proceeded at once to a process which resembles exactly enough the process adopted by modern science in its study of physical phenomena. For their object was to study, arrange and utilise the forms, forces and working movements of consciousness, just as the modern physical Sciences study, arrange and utilize the forms, forces and working movements of objective Matter. The material with which they had to deal was more subtle, flexible and versatile than the most impalpable forces of which the physical Sciences have become aware; its motions were more elusive, its processes harder to fix; but once grasped and ascertained, the movements of consciousness were found by Vedic psychologists to be in their process and activity as regular, manageable and utilisable as the movements of physical forces. The powers of the soul can be as perfectly handled and as safely, methodically and puissantly directed to practical life-purposes of joy, power and light as the modern power of electricity can be used for human comfort, industrial and locomotive power and physical illumination; but the results to which they give room and effect are more wonderful and momentous than the results of motorpower and electric luminosity. For there is no difference of essential law in the physical and the psychical, but only a difference and undoubtedly a great difference of energy, instrumentation and exact process. ~ Sri Aurobindo, Essays Divine And Human Towards a True Scientific Psychology,
134:But if somewhere in your being - either in your body or even in your vital or mind, either in several parts or even in a single one - there is an incapacity to receive the descending Force, this acts like a grain of sand in a machine. You know, a fine machine working quite well with everything going all right, and you put into it just a little sand (nothing much, only a grain of sand), suddenly everything is damaged and the machine stops. Well, just a little lack of receptivity somewhere, something that is unable to receive the Force, that is completely shut up (when one looks at it, it becomes as it were a little dark spot somewhere, a tiny thing hard as a stone: the Force cannot enter into it, it refuses to receive it - either it cannot or it will not) and immediately that produces a great imbalance; and this thing that was moving upward, that was blooming so wonderfully, finds itself sick, and sometimes just when you were in the normal equilibrium; you were in good health, everything was going on well, you had nothing to complain about. One day when you grasped a new idea, received a new impulse, when you had a great aspiration and received a great force and had a marvellous experience, a beautiful experience opening to you inner doors, giving you a knowledge you did not have before; then you were sure that everything was going to be all right.... The next day, you are taken ill. So you say: "Still that? It is impossible! That should not happen." But it was quite simply what I have just said: a grain of sand. There was something that could not receive; immediately it brings about a disequilibrium. Even though very small it is enough, and you fall ill. ~ The Mother, Questions And Answers 1953 Talks 151-175,
135:the second aid, the need for effort and aspiration, utsaha ::: The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ... So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
136:But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last, the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divineWill and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth's spiritual progression or its transformation. ~ Sri Aurobindo, The Synthesis Of Yoga ,
137:Sweet Mother, Sri Aurobindo is speaking about occult endeavour here and says that those who don't have the capacity must wait till it is given to them. Can't they get it through practice? No. That is, if it is latent in someone, it can be developed by practice. But if one doesn't have occult power, he may try for fifty years, he won't get anywhere. Everybody cannot have occult power. It is as though you were asking whether everybody could be a musician, everybody could be a painter, everybody could... Some can, some can't. It is a question of temperament. What is the difference between occultism and mysticism? They are not at all the same thing. Mysticism is a more or less emotive relation with what one senses to be a divine power - that kind of highly emotional, affective, very intense relation with something invisible which is or is taken for the Divine. That is mysticism. Occultism is exactly what he has said: it is the knowledge of invisible forces and the power to handle them. It is a science. It is altogether a science. I always compare occultism with chemistry, for it is the same kind of knowledge as the knowledge of chemistry for material things. It is a knowledge of invisible forces, their different vibrations, their interrelations, the combinations which can be made by bringing them together and the power one can exercise over them. It is absolutely scientific; and it ought to be learnt like a science; that is, one cannot practise occultism as something emotional or something vague and imprecise. You must work at it as you would do at chemistry, and learn all the rules or find them if there is nobody to teach you. But it is at some risk to yourself that you can find them. There are combinations here as explosive as certain chemical combinations. ~ The Mother, Questions And Answers 1954 ,
138: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 ,
139:principle of Yogic methods ::: Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electricity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and function to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the raionale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest. ~ Sri Aurobindo, The Synthesis Of Yoga Introduction - The Conditions of the Synthesis,
140:To analyse the classes of life we have to consider two very different kinds of phenomena: the one embraced under the collective name-Inorganic chemistry-the other under the collective nameOrganic chemistry, or the chemistry of hydro-carbons. These divisions are made because of the peculiar properties of the elements chiefly involved in the second class. The properties of matter are so distributed among the elements that three of them- Oxygen, Hydrogen, and Carbon-possess an ensemble of unique characteristics. The number of reactions in inorganic chemistry are relatively few, but in organic chemistry-in the chemistry of these three elements the number of different compounds is practically unlimited. Up to 1910, we knew of more than 79 elements of which the whole number of reactions amounted to only a few hundreds, but among the remaining three elements-Carbon, Hydrogen and Oxygen-the reactions were known to be practically unlimited in number and possibilities; this fact must have very far reaching consequences. As far as energies are concerned, we have to take them as nature reveals them to us. Here more than ever, mathematical thinking is essential and will help enormously. The reactions in inorganic chemistry always involve the phenomenon of heat, sometimes light, and in some instances an unusual energy is produced called electricity. Until now, the radioactive elements represent a group too insufficiently known for an enlargement here upon this subject. The organic compounds being unlimited in number and possibilities and with their unique characteristics, represent of course, a different class of phenomena, but being, at the same time, chemical they include the basic chemical phenomena involved in all chemical reactions, but being unique in many other respects, they also have an infinitely vast field of unique characteristics. ~ Alfred Korzybski, Manhood of Humanity Questions And Answers 1953,
141:True love has no need of reciprocation; there can be no reciprocation because there is only one Love, the Love, which has no other aim than to love. It is in the world of division that one feels the need of reciprocation - because one lives in the illusion of the multiplicity of Love; but in fact there is only One Love and it is always this sole love which, so to say, responds to itself. 19 April 1967*Indeed, there is only one Love, universal and eternal, as there is only one Consciousness, universal and eternal.All the apparent differences are colorations given by individualisation and personification. But these alterations are purely superficial. And the "nature" of Love, as of Consciousness, is unalterable. 20 April 1967*When one has found divine Love, it is the Divine that one loves in all beings. There is no longer any division. 1 May 1967*Once one has found divine Love, all other loves, which are nothing but disguises, can lose their deformities and become pure - then it is the Divine that one loves in everyone and everything. 6 May 1967*True love, that which fulfils and illumines, is not the love one receives but the love one gives.And the supreme Love is a love without any definite object - the love which loves because it cannot do other than to love. 15 May 1968*There is only one love - the Divine's Love; and without that Love there would be no creation. All exists because of that Love and it is when we try to find our own love which does not exist that we do not feel the Love, the only Love, the Divine's Love which permeates all existence. 5 March 1970*When the psychic loves it loves with the Divine Love.When you love, you love with the Divine's love diminished and distorted by your ego, but in its essence still the Divine's love.It is for the facility of the language that you say the love of this one or that one, but it is all the same one Love manifested ~ The Mother, Words Of The Mother II ,
142:Why are some people intelligent and others not? Why can some people do certain things while others can't?"It is as though you asked why everybody was not the same! Then it would mean that there would only be one single thing, one single thing indefinitely repeated which would constitute the whole universe.... I don't know, but it seems to me that it wouldn't be worth the trouble having a universe for that, it would be enough to have just one thing!But the moment one admits the principle of multiplicity and that no two things are alike in the universe, how can you ask why they are not the same! It is just because they are not, because no two things are alike.Behind that there is something else which one is not conscious of, but which is very simple and very childish. It is this: "Since there is an infinite diversity, since some people are of one kind and others of a lesser kind, well" - here of course one doesn't say this to oneself but it is there, hidden in the depths of the being, in the depths of the ego - "why am I not of the best kind?" There we are. In fact it amounts to complaining that perhaps one is not of the best kind! If you look attentively at questions like this: "Why do some have much and others little?" "Why are some wise and not others? Why are some intelligent and not others?" etc., behind that there is "Why don't I have all that can be had and why am I not all that one can be?..." Naturally, one doesn't say this to oneself, because one would feel ridiculous, but it is there.There then. Now has anyone anything to add to what we have just said?... Have you all understood quite well? Everything I have said? Nobody wants to say...(A teacher) Our daily routine seems a little "impossible" to us.Well, wait a century or two and it will become possible! (Laughter)You are told that today's impossibility is the possibility of tomorrow - but these are very great tomorrows! ~ The Mother, Questions And Answers Volume-8,
143:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53 Middle Vision Logic,
144:The capacity for visions, when it is sincere and spontaneous, can put you in touch with events which you are not capable of knowing in your outer consciousness.... There is a very interesting fact, it is that somewhere in the terrestrial mind, somewhere in the terrestrial vital, somewhere in the subtle physical, one can find an exact, perfect, automatic recording of everything that happens. It is the most formidable memory one could imagine, which misses nothing, forgets nothing, records all. And if you are able to enter into it, you can go backward, you can go forward, and in all directions, and you will have the "memory" of all things - not only of things of the past, but of things to come. For everything is recorded there. In the mental world, for instance, there is a domain of the physical mind which is related to physical things and keeps the memory of physical happenings upon earth. It is as though you were entering into innumerable vaults, one following another indefinitely, and these vaults are filled with small pigeon-holes, one above another, one above another, with tiny doors. Then if you want to know something and if you are conscious, you look, and you see something like a small point - a shining point; you find that this is what you wish to know and you have only to concentrate there and it opens; and when it opens, there is a sort of an unrolling of something like extremely subtle manuscripts, but if your concentration is sufficiently strong you begin to read as though from a book. And you have the whole story in all its details. There are thousands of these little holes, you know; when you go for a walk there, it is as though you were walking in infinity. And in this way you can find the exact facts about whatever you want to know. But I must tell you that what you find is never what has been reported in history - histories are always planned out; I have never come across a single "historical" fact which is like history. ~ The Mother, Questions And Answers 1950-1951 109,
145:It is not very easy for the customary mind of man, always attached to its past and present associations, to conceive of an existence still human, yet radically changed in what are now our fixed circumstances.We are in respect to our possible higher evolution much in the position of the original Ape of the Darwinian theory. It would have been impossible for that Ape leading his instinctive arboreal life in primeval forests to conceive that there would be one day an animal on the earth who would use a new faculty called reason upon the materials of his inner and outer existence, who would dominate by that power his instincts and habits, change the circumstances of his physical life, build for himself houses of stone, manipulate Nature's forces, sail the seas, ride the air, develop codes of conduct, evolve conscious methods for his mental and spiritual development. And if such a conception had been possible for the Ape-mind, it would still have been difficult for him to imagine that by any progress of Nature or long effort of Will and tendency he himself could develop into that animal. Man, because he has acquired reason and still more because he has indulged his power of imagination and intuition, is able to conceive an existence higher than his own and even to envisage his personal elevation beyond his present state into that existence. His idea of the supreme state is an absolute of all that is positive to his own concepts and desirable to his own instinctive aspiration,-Knowledge without its negative shadow of error, Bliss without its negation in experience of suffering, Power without its constant denial by incapacity, purity and plenitude of being without the opposing sense of defect and limitation. It is so that he conceives his gods; it is so that he constructs his heavens. But it is not so that his reason conceives of a possible earth and a possible humanity. His dream of God and Heaven is really a dream of his own perfection; but he finds the same difficulty in accepting its practical realisation here for his ultimate aim as would the ancestral Ape if called upon to believe in himself as the future Man. ~ Sri Aurobindo, The Life Divine 1.07 - The Ego and the Dualities,
146:Many Blows are Needed:Mother, even when one tries to think that one is powerless, there is something which believes one is powerful. So?Ah, yes, ah yes! Ah, it is very difficult to be sincere.... That is why blows multiply and sometimes become terrible, because that's the only thing which breaks your stupidity. This is the justification of calamities. Only when you are in an acutely painful situation and indeed before something that affects you deeply, then that makes the stupidity melt away a little. But as you say, even when there is something that melts, there is still a little something which remains inside. And that is why it lasts so long... How many blows are needed in life for one to know to the very depths that one is nothing, that one can do nothing, that one does not exist, that one is nothing, that there is no entity without the divine Consciousness and the Grace. From the moment one knows it, it is over; all difficulties have gone. When one knows it integrally and there is nothing which resists... but till that moment... And it takes very long. Why doesn't the blow come all at once? Because that would kill you. For if the blow is strong enough to cure you, it would simply crush you, it would reduce you to pulp. It is only by proceeding little by little, little by little, very gradually, that you can continue to exist. Naturally this depends on the inner strength, the inner sincerity, and on the capacity for progress, for profiting by experience and, as I said a while ago, on not forgetting. If one is lucky enough not to forget, then one goes much faster. One can go very fast. And if at the same time one has that inner moral strength which, when the red-hot iron is at hand, does not extinguish it by trying to pour water over it, but instead goes to the very core of the abscess, then in this case things go very fast also. But not many people are strong enough for this. On the contrary, they very quickly do this (gesture), like this, like this, in order to hide, to hide from themselves. How many pretty little explanations one gives oneself, how many excuses one piles up for all the foolishnesses one has committed. ~ The Mother, Questions And Answers 1954 ,
147:And therefore, all of those for whom authentic transformation has deeply unseated their souls must, I believe, wrestle with the profound moral obligation to shout form the heart-perhaps quietly and gently, with tears of reluctance; perhaps with fierce fire and angry wisdom; perhaps with slow and careful analysis; perhaps by unshakable public example-but authentically always and absolutely carries a a demand and duty: you must speak out, to the best of your ability, and shake the spiritual tree, and shine your headlights into the eyes of the complacent. You must let that radical realization rumble through your veins and rattle those around you. Alas, if you fail to do so, you are betraying your own authenticity. You are hiding your true estate. You don't want to upset others because you don't want to upset your self. You are acting in bad faith, the taste of a bad infinity. Because, you see, the alarming fact is that any realization of depth carries a terrible burden: those who are allowed to see are simultaneously saddled with the obligation to communicate that vision in no uncertain terms: that is the bargain. You were allowed to see the truth under the agreement that you would communicate it to others (that is the ultimate meaning of the bodhisattva vow). And therefore, if you have seen, you simply must speak out. Speak out with compassion, or speak out with angry wisdom, or speak out with skillful means, but speak out you must. And this is truly a terrible burden, a horrible burden, because in any case there is no room for timidity. The fact that you might be wrong is simply no excuse: You might be right in your communication, and you might be wrong, but that doesn't matter. What does matter, as Kierkegaard so rudely reminded us, is that only by investing and speaking your vision with passion, can the truth, one way or another, finally penetrate the reluctance of the world. If you are right, or if you are wrong, it is only your passion that will force either to be discovered. It is your duty to promote that discovery-either way-and therefore it is your duty to speak your truth with whatever passion and courage you can find in your heart. You must shout, in whatever way you can. ~ Ken Wilber, One Taste ,
148:The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.2:In the ordinary Yoga of knowledge it is only necessary to recognise two planes of our consciousness, the spiritual and the materialised mental; the pure reason standing between these two views them both, cuts through the illusions of the phenomenal world, exceeds the materialised mental plane, sees the reality of the spiritual; and then the will of the individual Purusha unifying itself with this poise of knowledge rejects the lower and draws back to the supreme plane, dwells there, loses mind and body, sheds life from it and merges itself in the supreme Purusha, is delivered from individual existence. ~ Sri Aurobindo, The Synthesis of Yoga 2.01 - The Object of Knowledge,
149:formal-operational ::: The orange altitude emerged a few hundred years ago with the European Rennisance. Its modern, rational view grew in prominance through the Age of Enlightenment and came to its fullest expression during the Industrial Revolution.Fueling this age of reason and science was the emergence of formal operational cognition, or the ability to operate on thoughts themselves. No longer limited to reflection on concrete objects, cognition moves from representations to abstractions and can now operate on a range of non-tangiable propositions that may not reflect the concrete world. This is the basis of scientific reasoning through hypothesis. Orange also brings multiplistic thinking, or the realization that there are several possible ways of approaching a situation, even though one is still considered most right. Self-sense at orange features two shifts, first to expert and then to achiever, these moves feature an increase in self-awareness and appreciation for multiple possibilities in a given situation. Recognition that one doesnt always live up to idealized social expectations is fueled by an awareness that begins to penetrate the inner world of subjectivity. This is the beginning of introspection. An objectifiable self-sense and the capacity to take a third person perspective. Needs shift from belonging to self-esteem. And values land on pragmatic utiliarian approaches to life that rely on ... and thinking to earn progress, prosperity and self-reliance. Morality at orange sees right defined by universal ethical principles. The emergence of formal operational thinking at orange enables a world-centric care for universal human rights and the right of each individual for autonomy and the pursuit of happiness. A desire for individual dignity and self-respect are also driving forces behind orange morality. A significant number of the founding fathers of the United States harbored orange values. ...Faith at orange is called Individual Reflective and so far as identity and world-view are differentiated from others, and faith takes on an essence of critical thought. Demythologizing symbols into conceptual meanings. At orange we see the emergence of rational deism and secularism. ~ Essential Integral, 4.1-51 Formal Operational,
150:If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life. The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE. And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE. ~ Alfred Korzybski, Manhood of Humanity ,
151:This is the real sense and drive of what we see as evolution: the multiplication and variation of forms is only the means of its process. Each gradation contains the possibility and the certainty of the grades beyond it: the emergence of more and more developed forms and powers points to more perfected forms and greater powers beyond them, and each emergence of consciousness and the conscious beings proper to it enables the rise to a greater consciousness beyond and the greater order of beings up to the ultimate godheads of which Nature is striving and is destined to show herself capable. Matter developed its organised forms until it became capable of embodying living organisms; then life rose from the subconscience of the plant into conscious animal formations and through them to the thinking life of man. Mind founded in life developed intellect, developed its types of knowledge and ignorance, truth and error till it reached the spiritual perception and illumination and now can see as in a glass dimly the possibility of supermind and a truthconscious existence. In this inevitable ascent the mind of Light is a gradation, an inevitable stage. As an evolving principle it will mark a stage in the human ascent and evolve a new type of human being; this development must carry in it an ascending gradation of its own powers and types of an ascending humanity which will embody more and more the turn towards spirituality, capacity for Light, a climb towards a divinised manhood and the divine life. In the birth of the mind of Light and its ascension into its own recognisable self and its true status and right province there must be, in the very nature of things as they are and very nature of the evolutionary process as it is at present, two stages. In the first, we can see the mind of Light gathering itself out of the Ignorance, assembling its constituent elements, building up its shapes and types, however imperfect at first, and pushing them towards perfection till it can cross the border of the Ignorance and appear in the Light, in its own Light. In the second stage we can see it developing itself in that greater natural light, taking its higher shapes and forms till it joins the supermind and lives as its subordinate portion or its delegate. ~ Sri Aurobindo, Essays In Philosophy And Yoga 5.08 - Supermind and Mind of Light,
152:complexity of the human constitution ::: There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the Sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self's depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, -- this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, -- and Yoga means a plunge into all the multiple profundities of' the soul, -- we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer. The most disconcerting discovery is to find that every part of us -- intellect, will, sense-mind, nervous or desire self, the heart, the body-has each, as it were, its own complex individuality and natural formation independent of the rest; it neither agrees with itself nor with the others nor with the representative ego which is the shadow cast by some central and centralising self on our superficial ignorance. We find that we are composed not of one but many personalities and each has its own demands and differing nature. Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02 - Self-Consecration,
153:As far as heaven, as near as thought and hope,Glimmered the kingdom of a griefless life.Above him in a new celestial vaultOther than the heavens beheld by mortal eyes,As on a fretted ceiling of the gods,An archipelago of laughter and fire,Swam stars apart in a rippled sea of sky.Towered spirals, magic rings of vivid hueAnd gleaming spheres of strange felicityFloated through distance like a symbol world.On the trouble and the toil they could not share,On the unhappiness they could not aid,Impervious to life's suffering, struggle, grief,Untarnished by its anger, gloom and hate,Unmoved, untouched, looked down great visioned planesBlissful for ever in their timeless right.Absorbed in their own beauty and content,Of their immortal gladness they live sure.Apart in their self-glory plunged, remoteBurning they swam in a vague lucent haze,An everlasting refuge of dream-light,A nebula of the splendours of the godsMade from the musings of eternity.Almost unbelievable by human faith,Hardly they seemed the stuff of things that are.As through a magic television's glassOutlined to some magnifying inner eyeThey shone like images thrown from a far sceneToo high and glad for mortal lids to seize.But near and real to the longing heartAnd to the body's passionate thought and senseAre the hidden kingdoms of beatitude.In some close unattained realm which yet we feel,Immune from the harsh clutch of Death and Time,Escaping the search of sorrow and desire,In bright enchanted safe peripheriesFor ever wallowing in bliss they lie.In dream and trance and muse before our eyes,Across a subtle vision's inner field,Wide rapturous landscapes fleeting from the sight,The figures of the perfect kingdom passAnd behind them leave a shining memory's trail.Imagined scenes or great eternal worlds,Dream-caught or sensed, they touch our hearts with their depths;Unreal-seeming, yet more real than life,Happier than happiness, truer than things true,If dreams these were or captured images,Dream's truth made false earth's vain realities.In a swift eternal moment fixed there liveOr ever recalled come back to longing eyesCalm heavens of imperishable Light,Illumined continents of violet peace,Oceans and rivers of the mirth of GodAnd griefless countries under purple suns. ~ Sri Aurobindo, Savitri 02.03 - The Glory and the Fall of Life,
154:The ExaminersThe integral yoga consists of an uninterrupted series of examinations that one has to undergo without any previous warning, thus obliging you to be constantly on the alert and attentive. Three groups of examiners set us these tests. They appear to have nothing to do with one another, and their methods are so different, sometimes even so apparently contradictory, that it seems as if they could not possibly be leading towards the same goal. Nevertheless, they complement one another, work towards the same end, and are all indispensable to the completeness of the result. The three types of examination are: those set by the forces of Nature, those set by spiritual and divine forces, and those set by hostile forces. These last are the most deceptive in their appearance and to avoid being caught unawares and unprepared requires a state of constant watchfulness, sincerity and humility. The most commonplace circumstances, the events of everyday life, the most apparently insignificant people and things all belong to one or other of these three kinds of examiners. In this vast and complex organisation of tests, those events that are generally considered the most important in life are the easiest examinations to undergo, because they find you ready and on your guard. It is easier to stumble over the little stones in your path, because they attract no attention. Endurance and plasticity, cheerfulness and fearlessness are the qualities specially needed for the examinations of physical nature. Aspiration, trust, idealism, enthusiasm and generous self-giving, for spiritual examinations. Vigilance, sincerity and humility for the examinations from hostile forces. And do not imagine that there are on the one hand people who undergo the examinations and on the other people who set them. Depending on the circumstances and the moment we are all both examiners and examinees, and it may even happen that one is at the same time both examiner and examinee. And the benefit one derives from this depends, both in quality and in quantity, on the intensity of one's aspiration and the awakening of one's consciousness. To conclude, a final piece of advice: never set yourself up as an examiner. For while it is good to remember constantly that one may be undergoing a very important examination, it is extremely dangerous to imagine that one is responsible for setting examinations for others. That is the open door to the most ridiculous and harmful kinds of vanity. It is the Supreme Wisdom which decides these things, and not the ignorant human will. ~ The Mother, Words Of The Mother II ,
155:The last sentence: "...in the Truth-Creation the law is that of a constant unfolding without any Pralaya." What is this constant unfolding?The Truth-Creation... it is the last line? (Mother consults the book) I think we have already spoken about this several times. It has been said that in the process of creation, there is the movement of creation followed by a movement of preservation and ending in a movement of disintegration or destruction; and even it has been repeated very often: "All that begins must end", etc., etc.In fact in the history of our universe there have been six consecutive periods which began by a creation, were prolonged by a force of preservation and ended by a disintegration, a destruction, a return to the Origin, which is called Pralaya; and that is why this tradition is there. But it has been said that the seventh creation would be a progressive creation, that is, after the starting-point of the creation, instead of its being simply followed by a preservation, it would be followed by a progressive manifestation which would express the Divine more and more completely, so that no disintegration and return to the Origin would be necessary. And it has been announced that the period we are in is precisely the seventh, that is, it would not end by a Pralaya, a return to the Origin, a destruction, a disappearance, but that it would be replaced by a constant progress, because it would be a more and more perfect unfolding of the divine Origin in its creation.And this is what Sri Aurobindo says. He speaks of a constant unfolding, that is, the Divine manifests more and more completely; more and more perfectly, in a progressive creation. It is the nature of this progression which makes the return to the Origin, the destruction no longer necessary. All that does not progress disappears, and that is why physical bodies die, it's because they are not progressive; they are progressive up to a certain moment, then there they stop and most often they remain stable for a certain time, and then they begin to decline, and then disappear. It's because the physical body, physical matter as it is at present is not plastic enough to be able to progress constantly. But it is not impossible to make it sufficiently plastic for the perfecting of the physical body to be such that it no longer needs disintegration, that is, death.Only, this cannot be realised except by the descent of the Supermind which is a force higher than all those which have so far manifested and which will give the body a plasticity that will allow it to progress constantly, that is, to follow the divine movement in its unfolding. ~ The Mother, Questions And Answers 1955 207-209,
156:What is the difference between meditation and concentration? Meditation is a purely mental activity, it interests only the mental being. One can concentrate while meditating but this is a mental concentration; one can get a silence but it is a purely mental silence, and the other parts of the being are kept immobile and inactive so as not to disturb the meditation. You may pass twenty hours of the day in meditation and for the remaining four hours you will be an altogether ordinary man because only the mind has been occupied-the rest of the being, the vital and the physical, is kept under pressure so that it may not disturb. In meditation nothing is directly done for the other parts of the being. Certainly this indirect action can have an effect, but... I have known in my life people whose capacity for meditation was remarkable but who, when not in meditation, were quite ordinary men, even at times ill-natured people, who would become furious if their meditation was disturbed. For they had learnt to master only their mind, not the rest of their being. Concentration is a more active state. You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally. Concentration or the capacity to gather oneself at one point is more difficult than meditation. You may gather together one portion of your being or consciousness or you may gather together the whole of your consciousness or even fragments of it, that is, the concentration may be partial, total or integral, and in each case the result will be different. If you have the capacity to concentrate, your meditation will be more interesting and easieR But one can meditate without concentrating. Many follow a chain of ideas in their meditation - it is meditation, not concentration. Is it possible to distinguish the moment when one attains perfect concentration from the moment when, starting from this concentration, one opens oneself to the universal Energy? Yes. You concentrate on something or simply you gather yourself together as much as is possible for you and when you attain a kind of perfection in concentration, if you can sustain this perfection for a sufficiently long time, then a door opens and you pass beyond the limit of your ordinary consciousness-you enter into a deeper and higher knowledge. Or you go within. Then you may experience a kind of dazzling light, an inner wonder, a beatitude, a complete knowledge, a total silence. There are, of course, many possibilities but the phenomenon is always the same. To have this experience all depends upon your capacity to maintain your concentration sufficiently long at its highest point of perfection. ~ The Mother,
157:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established. This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. ~ Sri Aurobindo, The Synthesis Of Yoga The Conditions of the Synthesis,
158:the process of unification, the perfecting our one's instrumental being, the help one needs to reach the goal ::: If we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavor. As you pursue this labor of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. ... It is therefore of capital importance to become conscious of its presence in us [the psychic being], to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it. In various times and places many methods have been prescribed for attaining this perfection and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realize. This discovery and realization should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think. ~ The Mother, On Education ,
159:Our culture, the laws of our culture, are predicated on the idea that people are conscious. People have experience; people make decisions, and can be held responsible for them. There's a free will element to it. You can debate all that philosophically, and fine, but the point is that that is how we act, and that is the idea that our legal system is predicated on. There's something deep about it, because you're subject to the law, but the law is also limited by you, which is to say that in a well-functioning, properly-grounded democratic system, you have intrinsic value. That's the source of your rights. Even if you're a murderer, we have to say the law can only go so far because there's something about you that's divine.Well, what does that mean? Partly it means that there's something about you that's conscious and capable of communicating, like you're a whole world unto yourself. You have that to contribute to everyone else, and that's valuable. You can learn new things, transform the structure of society, and invent a new way of dealing with the world. You're capable of all that. It's an intrinsic part of you, and that's associated with the idea that there's something about the logos that is necessary for the absolute chaos of the reality beyond experience to manifest itself as reality. That's an amazing idea because it gives consciousness a constitutive role in the cosmos. You can debate that, but you can't just bloody well brush it off. First of all, we are the most complicated things there are, that we know of, by a massive amount. We're so complicated that it's unbelievable. So there's a lot of cosmos out there, but there's a lot of cosmos in here, too, and which one is greater is by no means obvious, unless you use something trivial, like relative size, which really isn't a very sophisticated approach.Whatever it is that is you has this capacity to experience reality and to transform it, which is a very strange thing. You can conceptualize the future in your imagination, and then you can work and make that manifest-participate in the process of creation. That's one way of thinking about it. That's why I think Genesis 1 relates the idea that human beings are made in the image of the divine-men and women, which is interesting, because feminists are always criticizing Christianity as being inexorably patriarchal. Of course, they criticize everything like that, so it's hardly a stroke of bloody brilliance. But I think it's an absolute miracle that right at the beginning of the document it says straightforwardly, with no hesitation whatsoever, that the divine spark which we're associating with the word, that brings forth Being, is manifest in men and women equally. That's a very cool thing. You got to think, like I said, do you actually take that seriously? Well, what you got to ask is what happens if you don't take it seriously, right? Read Dostoevsky's Crime and Punishment. That's the best investigation into that tactic that's ever been produced. ~ Jordan Peterson, Biblical Series 1,
160:Something happened to you before you were born, and this is what it was: STAGE ONE: THE CHIKHAI The events of the 49-day Bardo period are divided into three major stages, the Chikhai, the Chonyid, and the Sidpa (in that order). Immediately following physical death, the soul enters the Chikhai, which is simply the state of the immaculate and luminous Dharmakaya, the ultimate Consciousness, the BrahmanAtman. This ultimate state is given, as a gift, to all individuals: they are plunged straight into ultimate reality and exist as the ultimate Dharmakaya. "At this moment," says the Bardo Thotrol, "the first glimpsing of the Bardo of the Clear Light of Reality, which is the Infallible Mind of the Dharmakaya, is experienced by all sentient beings.''110 Or, to put it a different way, the Thotrol tells us that "Thine own consciousness, shining, void, and inseparable from the Great Body of Radiance, hath no birth, nor death, and is the Immutable Light-Buddha Amitabha. Knowing this is sufficient. Recognizing the voidness of thine own intellect to be Buddhahood ... is to keep thyself in the Divine Mind."110 In short, immediately following physical death, the soul is absorbed in and as the ultimate-causal body (if we may treat them together). Interspersed with this brief summary of the Bardo Thotrol, I will add my commentaries on involution and on the nature of the Atman project in involution. And we begin by noting that at the start of the Bardo experience, the soul is elevated to the utter heights of Being, to the ultimate state of Oneness-that is, he starts his Bardo career at the top. But, at the top is usually not where he remains, and the Thotrol tells us why. In Evans-Wentz's words, "In the realm of the Clear Light [the highest Chikhai stage] the mentality of a person . . . momentarily enjoys a condition of balance, of perfect equilibrium, and of [ultimate] oneness. Owing to unfamiliarity with such a state, which is an ecstatic state of non-ego, of [causal] consciousness, the . . . average human being lacks the power to function in it; karmic propensities becloud the consciousness-principle with thoughts of personality, of individualized being, of dualism, and, losing equilibrium, the consciousness-principle falls away from the Clear Light." The soul falls away from the ultimate Oneness because "karmic propensities cloud consciousness"-"karmic propensities'' means seeking, grasping, desiring; means, in fact, Eros. And as this Erosseeking develops, the state of perfect Oneness starts to "break down" (illusorily). Or, from a different angle, because the individual cannot stand the intensity of pure Oneness ("owing to unfamiliarity with such a state"), he contracts away from it, tries to ''dilute it," tries to extricate himself from Perfect Intensity in Atman. Contracting in the face of infinity, he turns instead to forms of seeking, desire, karma, and grasping, trying to "search out" a state of equilibrium. Contraction and Eros-these karmic propensities couple and conspire to drive the soul away from pure consciousness and downwards into multiplicity, into less intense and less real states of being. ~ Ken Wilber, The Atman Project ,
161:28 August 1957Mother, Sri Aurobindo says here: "Whether the whole of humanity would be touched [by the Supramental influence] or only a part of it ready for the change would depend on what was intended or possible in the continued order of the universe."The Supramental Manifestation, SABCL, Vol. 16, p. 56What is meant by "what was intended or possible"? The two things are different. So far you have said that if humanity changes, if it wants to participate in the new birth...It is the same thing. But when you look at an object on a certain plane, you see it horizontally, and when you look at the same object from another plane, you see it vertically. (Mother shows the cover and the back of her book.) So, if one looks from above, one says "intended"; if one looks from below, one says "possible".... But it is absolutely the same thing, only the point of view is different.But in that case, it is not our incapacity or lack of will to change that makes any difference.We have already said this many a time. If you remain in a consciousness which functions mentally, even if it is the highest mind, you have the notion of an absolute determinism of cause and effect and feel that things are what they are because they are what they are and cannot be otherwise.It is only when you come out of the mental consciousness completely and enter a higher perception of things - which you may call spiritual or divine - that you suddenly find yourself in a state of perfect freedom where everything is possible.(Silence)Those who have contacted that state or lived in it, even if only for a moment, try to describe it as a feeling of an absolute Will in action, which immediately gives to the human mentality the feeling of being arbitrary. And because of that distortion there arises the idea - which I might call traditional - of a supreme and arbitrary God, which is something most unacceptable to every enlightened mind. I suppose that this experience badly expressed is at the origin of this notion. And in fact it is incorrect to express it as an absolute Will: it is very, very, very different. It is something else altogether. For, what man understands by "Will" is a decision that is taken and carried out. We are obliged to use the word "will", but in its truth the Will acting in the universe is neither a choice nor a decision that is taken. What seems to me the closest expression is "vision". Things are because they are seen. But of course "seen", not seen as we see with these eyes.(Mother touches her eyes...) All the same, it is the nearest thing.It is a vision - a vision unfolding itself.The universe becomes objective as it is progressively seen.And that is why Sri Aurobindo has said "intended or possible". It is neither one nor the other. All that can be said is a distortion.(Silence)Objectivisation - universal objectivisation - is something like a projection in space and time, like a living image of what is from all eternity. And as the image is gradually projected on the screen of time and space, it becomes objective:The Supreme contemplating His own Image. ~ The Mother, Questions And Answers 1957-1958 ,
162:Sweet Mother, here it is written: "It is part of the foundation of Yoga to become conscious of the great complexity of our nature, see the different forces that move it and get over it a control of directing knowledge." Are these forces different for each person?Yes. The composition is completely different, otherwise everybody would be the same. There are not two beings with an identical combination; between the different parts of the being and the composition of these parts the proportion is different in each individual. There are people, primitive men, people like the yet undeveloped races or the degenerated ones whose combinations are fairly simple; they are still complicated, but comparatively simple. And there are people absolutely at the top of the human ladder, the e ́lite of humanity; their combinations become so complicated that a very special discernment is needed to find the relations between all these things.There are beings who carry in themselves thousands of different personalities, and then each one has its own rhythm and alternation, and there is a kind of combination; sometimes there are inner conflicts, and there is a play of activities which are rhythmic and with alternations of certain parts which come to the front and then go back and again come to the front. But when one takes all that, it makes such complicated combinations that some people truly find it difficult to understand what is going on in themselves; and yet these are the ones most capable of a complete, coordinated, conscious, organised action; but their organisation is infinitely more complicated than that of primitive or undeveloped men who have two or three impulses and four or five ideas, and who can arrange all this very easily in themselves and seem to be very co-ordinated and logical because there is not very much to organise. But there are people truly like a multitude, and so that gives them a plasticity, a fluidity of action and an extraordinary complexity of perception, and these people are capable of understanding a considerable number of things, as though they had at their disposal a veritable army which they move according to circumstance and need; and all this is inside them. So when these people, with the help of yoga, the discipline of yoga, succeed in centralising all these beings around the central light of the divine Presence, they become powerful entities, precisely because of their complexity. So long as this is not organised they often give the impression of an incoherence, they are almost incomprehensible, one can't manage to understand why they are like that, they are so complex. But when they have organised all these beings, that is, put each one in its place around the divine centre, then truly they are terrific, for they have the capacity of understanding almost everything and doing almost everything because of the multitude of entities they contain, of which they are constituted. And the nearer one is to the top of the ladder, the more it is like that, and consequently the more difficult it is to organise one's being; because when you have about a dozen elements, you can quickly compass and organise them, but when you have thousands of them, it is difficult. ~ The Mother, Questions And Answers 1955 215-216,
163:But there's a reason. There's a reason. There's a reason for this, there's a reason education sucks, and it's the same reason that it will never, ever, ever be fixed. It's never gonna get any better. Don't look for it. Be happy with what you got. Because the owners of this country don't want that. I'm talking about the real owners now, the real owners, the big wealthy business interests that control things and make all the important decisions. Forget the politicians. The politicians are put there to give you the idea that you have freedom of choice. You don't. You have no choice. You have owners. They own you. They own everything. They own all the important land. They own and control the corporations. They've long since bought and paid for the senate, the congress, the state houses, the city halls, they got the judges in their back pockets and they own all the big media companies so they control just about all of the news and information you get to hear. They got you by the balls. They spend billions of dollars every year lobbying, lobbying, to get what they want. Well, we know what they want. They want more for themselves and less for everybody else, but I'll tell you what they don't want: They don't want a population of citizens capable of critical thinking. They don't want well informed, well educated people capable of critical thinking. They're not interested in that. That doesn't help them. Thats against their interests. Thats right. They don't want people who are smart enough to sit around a kitchen table to figure out how badly they're getting fucked by a system that threw them overboard 30 fucking years ago. They don't want that. You know what they want? They want obedient workers. Obedient workers. People who are just smart enough to run the machines and do the paperwork, and just dumb enough to passively accept all these increasingly shittier jobs with the lower pay, the longer hours, the reduced benefits, the end of overtime and the vanishing pension that disappears the minute you go to collect it, and now they're coming for your Social Security money. They want your retirement money. They want it back so they can give it to their criminal friends on Wall Street, and you know something? They'll get it. They'll get it all from you, sooner or later, 'cause they own this fucking place. It's a big club, and you ain't in it. You and I are not in the big club. And by the way, it's the same big club they use to beat you over the head with all day long when they tell you what to believe. All day long beating you over the head in their media telling you what to believe, what to think and what to buy. The table is tilted folks. The game is rigged, and nobody seems to notice, nobody seems to care. Good honest hard-working people -- white collar, blue collar, it doesn't matter what color shirt you have on -- good honest hard-working people continue -- these are people of modest means -- continue to elect these rich cocksuckers who don't give a fuck about them. They don't give a fuck about you. They don't give a fuck about you. They don't care about you at all -- at all -- at all. And nobody seems to notice, nobody seems to care. That's what the owners count on; the fact that Americans will probably remain willfully ignorant of the big red, white and blue dick that's being jammed up their assholes everyday. Because the owners of this country know the truth: it's called the American Dream, because you have to be asleep to believe it. ~ George Carlin,
164:It is thus by an integralisation of our divided being that the Divine Shakti in the Yoga will proceed to its object; for liberation, perfection, mastery are dependent on this integralisation, since the little wave on the surface cannot control its own movement, much less have any true control over the vast life around it. The Shakti, the power of the Infinite and the Eternal descends within us, works, breaks up our present psychological formations, shatters every wall, widens, liberates, presents us with always newer and greater powers of vision, ideation, perception and newer and greater life-motives, enlarges and newmodels increasingly the soul and its instruments, confronts us with every imperfection in order to convict and destroy it, opens to a greater perfection, does in a brief period the work of many lives or ages so that new births and new vistas open constantly within us. Expansive in her action, she frees the consciousness from confinement in the body; it can go out in trance or sleep or even waking and enter into worlds or other regions of this world and act there or carry back its experience. It spreads out, feeling the body only as a small part of itself, and begins to contain what before contained it; it achieves the cosmic consciousness and extends itself to be commensurate with the universe. It begins to know inwardly and directly and not merely by external observation and contact the forces at play in the world, feels their movement, distinguishes their functioning and can operate immediately upon them as the scientist operates upon physical forces, accept their action and results in our mind, life, body or reject them or modify, change, reshape, create immense new powers and movements in place of the old small functionings of the nature. We begin to perceive the working of the forces of universal Mind and to know how our thoughts are created by that working, separate from within the truth and falsehood of our perceptions, enlarge their field, extend and illumine their significance, become master of our own minds and active to shape the movements of Mind in the world around us. We begin to perceive the flow and surge of the universal life-forces, detect the origin and law of our feelings, emotions, sensations, passions, are free to accept, reject, new-create, open to wider, rise to higher planes of Life-Power. We begin to perceive too the key to the enigma of Matter, follow the interplay of Mind and Life and Consciousness upon it, discover more and more its instrumental and resultant function and detect ultimately the last secret of Matter as a form not merely of Energy but of involved and arrested or unstably fixed and restricted consciousness and begin to see too the possibility of its liberation and plasticity of response to higher Powers, its possibilities for the conscious and no longer the more than half-inconscient incarnation and self-expression of the Spirit. All this and more becomes more and more possible as the working of the Divine Shakti increases in us and, against much resistance or labour to respond of our obscure consciousness, through much struggle and movement of progress and regression and renewed progress necessitated by the work of intensive transformation of a half-inconscient into a conscious substance, moves to a greater purity, truth, height, range. All depends on the psychic awakening in us, the completeness of our response to her and our growing surrender. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
165:"The beings who were always appearing and speaking to Jeanne d'Arc would, if seen by an Indian, have quite a different appearance; for when one sees, one projects the forms of one's mind.... 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." Questions and Answers 1929 - 1931 (21 April 1929)And then? You are not very talkative today! Is that all? You say that "each person has his own world of dreamimagery peculiar to himself." Ibid.Each individual has his own way of expressing, thinking, speaking, feeling, understanding. It is the combination of all these ways of being that makes the individual. That is why everyone can understand only according to his own nature. As long as you are shut up in your own nature, you can know only what is in your consciousness. All depends upon the height of the nature of your consciousness. Your world is limited to what you have in your consciousness. If you have a very small consciousness, you will understand only a few things. When your consciousness is very vast, universal, only then will you understand the world. If the consciousness is limited to your little ego, all the rest will escape you.... There are people whose brain and consciousness are smaller than a walnut. You know that a walnut resembles the brain; well these people look at things and don't understand them. They can understand nothing else except what is in direct contact with their senses. For them only what they taste, what they see, hear, touch has a reality, and all the rest simply does not exist, and they accuse us of speaking fancifully! "What I cannot touch does not exist", they say. But the only answer to give them is: "It does not exist for you, but there's no reason why it shouldn't exist for others." You must not insist with these people, and you must not forget that the smaller they are the greater is the audacity in their assertions. One's cocksureness is in proportion to one's unconsciousness; the more unconscious one is, the more is one sure of oneself. The most foolish are always the most vain. Your stupidity is in proportion to your vanity. The more one knows... In fact, there is a time when one is quite convinced that one knows nothing at all. There's not a moment in the world which does not bring something new, for the world is perpetually growing. If one is conscious of that, one has always something new to learn. But one can become conscious of it only gradually. One's conviction that one knows is in direct proportion to one's ignorance and stupidity. Mother, have the scientists, then, a very small consciousness? Why? All scientists are not like that. If you meet a true scientist who has worked hard, he will tell you: "We know nothing. What we know today is nothing beside what we shall know tomorrow. This year's discoveries will be left behind next year." A real scientist knows very well that there are many more things he doesn't know than those he knows. And this is true of all branches of human activity. I have never met a scientist worthy of the name who was proud. I have never met a man of some worth who has told me: "I know everything." Those I have seen have always confessed: "In short, I know nothing." After having spoken of all that he has done, all that he has achieved, he tells you very quietly: "After all, I know nothing." ~ The Mother, Questions And Answers 1953 ,
166:Reading list (1972 edition)[edit]1. Homer - Iliad, Odyssey2. The Old Testament3. Aeschylus - Tragedies4. Sophocles - Tragedies5. Herodotus - Histories6. Euripides - Tragedies7. Thucydides - History of the Peloponnesian War8. Hippocrates - Medical Writings9. Aristophanes - Comedies10. Plato - Dialogues11. Aristotle - Works12. Epicurus - Letter to Herodotus; Letter to Menoecus13. Euclid - Elements14.Archimedes - Works15. Apollonius of Perga - Conic Sections16. Cicero - Works17. Lucretius - On the Nature of Things18. Virgil - Works19. Horace - Works20. Livy - History of Rome21. Ovid - Works22. Plutarch - Parallel Lives; Moralia23. Tacitus - Histories; Annals; Agricola Germania24. Nicomachus of Gerasa - Introduction to Arithmetic25. Epictetus - Discourses; Encheiridion26. Ptolemy - Almagest27. Lucian - Works28. Marcus Aurelius - Meditations29. Galen - On the Natural Faculties30. The New Testament31. Plotinus - The Enneads32. St. Augustine - On the Teacher; Confessions; City of God; On Christian Doctrine33. The Song of Roland34. The Nibelungenlied35. The Saga of Burnt Njal36. St. Thomas Aquinas - Summa Theologica37. Dante Alighieri - The Divine Comedy;The New Life; On Monarchy38. Geoffrey Chaucer - Troilus and Criseyde; The Canterbury Tales39. Leonardo da Vinci - Notebooks40. Niccolò Machiavelli - The Prince; Discourses on the First Ten Books of Livy41. Desiderius Erasmus - The Praise of Folly42. Nicolaus Copernicus - On the Revolutions of the Heavenly Spheres43. Thomas More - Utopia44. Martin Luther - Table Talk; Three Treatises45. François Rabelais - Gargantua and Pantagruel46. John Calvin - Institutes of the Christian Religion47. Michel de Montaigne - Essays48. William Gilbert - On the Loadstone and Magnetic Bodies49. Miguel de Cervantes - Don Quixote50. Edmund Spenser - Prothalamion; The Faerie Queene51. Francis Bacon - Essays; Advancement of Learning; Novum Organum, New Atlantis52. William Shakespeare - Poetry and Plays53. Galileo Galilei - Starry Messenger; Dialogues Concerning Two New Sciences54. Johannes Kepler - Epitome of Copernican Astronomy; Concerning the Harmonies of the World55. William Harvey - On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals56. Thomas Hobbes - Leviathan57. René Descartes - Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy58. John Milton - Works59. Molière - Comedies60. Blaise Pascal - The Provincial Letters; Pensees; Scientific Treatises61. Christiaan Huygens - Treatise on Light62. Benedict de Spinoza - Ethics63. John Locke - Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education64. Jean Baptiste Racine - Tragedies65. Isaac Newton - Mathematical Principles of Natural Philosophy; Optics66. Gottfried Wilhelm Leibniz - Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology67.Daniel Defoe - Robinson Crusoe68. Jonathan Swift - A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal69. William Congreve - The Way of the World70. George Berkeley - Principles of Human Knowledge71. Alexander Pope - Essay on Criticism; Rape of the Lock; Essay on Man72. Charles de Secondat, baron de Montesquieu - Persian Letters; Spirit of Laws73. Voltaire - Letters on the English; Candide; Philosophical Dictionary74. Henry Fielding - Joseph Andrews; Tom Jones75. Samuel Johnson - The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets ~ Mortimer J Adler,
167:DarknessI had a dream, which was not all a dream.The bright sun was extinguish'd, and the starsDid wander darkling in the eternal space,Rayless, and pathless, and the icy earthSwung blind and blackening in the moonless air;Morn came and went-and came, and brought no day,And men forgot their passions in the dreadOf this their desolation; and all heartsWere chill'd into a selfish prayer for light:And they did live by watchfires-and the thrones,The palaces of crowned kings-the huts,The habitations of all things which dwell,Were burnt for beacons; cities were consum'd,And men were gather'd round their blazing homesTo look once more into each other's face;Happy were those who dwelt within the eyeOf the volcanos, and their mountain-torch:A fearful hope was all the world contain'd;Forests were set on fire-but hour by hourThey fell and faded-and the crackling trunksExtinguish'd with a crash-and all was black.The brows of men by the despairing lightWore an unearthly aspect, as by fitsThe flashes fell upon them; some lay downAnd hid their eyes and wept; and some did restTheir chins upon their clenched hands, and smil'd;And others hurried to and fro, and fedTheir funeral piles with fuel, and look'd upWith mad disquietude on the dull sky,The pall of a past world; and then againWith curses cast them down upon the dust,And gnash'd their teeth and howl'd: the wild birds shriek'dAnd, terrified, did flutter on the ground,And flap their useless wings; the wildest brutesCame tame and tremulous; and vipers crawl'dAnd twin'd themselves among the multitude,Hissing, but stingless-they were slain for food.And War, which for a moment was no more,Did glut himself again: a meal was boughtWith blood, and each sate sullenly apartGorging himself in gloom: no love was left;All earth was but one thought-and that was deathImmediate and inglorious; and the pangOf famine fed upon all entrails-menDied, and their bones were tombless as their flesh;The meagre by the meagre were devour'd,Even dogs assail'd their masters, all save one,And he was faithful to a corse, and keptThe birds and beasts and famish'd men at bay,Till hunger clung them, or the dropping deadLur'd their lank jaws; himself sought out no food,But with a piteous and perpetual moan,And a quick desolate cry, licking the handWhich answer'd not with a caress-he died.The crowd was famish'd by degrees; but twoOf an enormous city did survive,And they were enemies: they met besideThe dying embers of an altar-placeWhere had been heap'd a mass of holy thingsFor an unholy usage; they rak'd up,And shivering scrap'd with their cold skeleton handsThe feeble ashes, and their feeble breathBlew for a little life, and made a flameWhich was a mockery; then they lifted upTheir eyes as it grew lighter, and beheldEach other's aspects-saw, and shriek'd, and died-Even of their mutual hideousness they died,Unknowing who he was upon whose browFamine had written Fiend. The world was void,The populous and the powerful was a lump,Seasonless, herbless, treeless, manless, lifeless-A lump of death-a chaos of hard clay.The rivers, lakes and ocean all stood still,And nothing stirr'd within their silent depths;Ships sailorless lay rotting on the sea,And their masts fell down piecemeal: as they dropp'dThey slept on the abyss without a surge-The waves were dead; the tides were in their grave,The moon, their mistress, had expir'd before;The winds were wither'd in the stagnant air,And the clouds perish'd; Darkness had no needOf aid from them-She was the Universe. ~ George Gordon Byron,
168:Allow the Lord to Do Everything ::: Now, when I start looking like this (Mother closes her eyes), two things are there at the same time: this smile, this joy, this laughter are there, and such peace! Such full, luminous, total peace, in which there are no more conflicts, no more contradictions. There are no more conflicts. It is one single luminous harmony - and yet everything we call error, suffering, misery, everything is there. It eliminates nothing. It is another way of seeing.(long silence) There can be no doubt that if you sincerely want to get out of it, it is not so difficult after all: you have nothing to do, you only have to allow the Lord to do everything. And He does everything. He does everything. It is so wonderful, so wonderful! He takes anything, even what we call a very ordinary intelligence and he simply teaches you to put this intelligence aside, to rest: "There, be quiet, don't stir, don't bother me, I don't need you." Then a door opens - you don't even feel that you have to open it; it is wide open, you are tkane over to the other side. All that is done by Someone else, not you. And then the other way becomes impossible. All this... oh, this tremendous labour of hte mind striving to understand, toiling and giving itself headaches!... It is absolutely useless, absolutely useless, no use at all, it merely increases the confusion. You are faced with a so-called problem: what should you say, what should you do, how should you act? There is nothing to do, nothing, you only have to say to the Lord, "There, You see, it is like that" - that's all. And then you stay very quiet. And then quite spontaneously, without thinking about it, without reflection, without calculation, nothing, nothing, without the slightest effect - you do what has to be done. That is to say, the Lord does it, it is no longer you. He does it. He arranges the circumstances, He arranges the people, He puts the words into your mouth or your pen - He does everything, everything, everything, everything; you have nothing more to do but allow yourself to live blissfully. I am more and more convinced that people do not really want it.But clearing the ground is difficult, the work of clearing the ground before hand.But you don't even need to do it! He does it for you.But they are constantly breaking in: the old consciousness, the old thoughts....Yes, they try to come in again, by habit. You only have to say, "Lord, You see, You see, You see, it is like that" - that's all. "Lord, You see, You see this, You see that, You see this fool" - and it is all over immediately. And it changes automatically, my child, without the slightest effort. Simply to be sincere, that is to say, to truly want everything to be right. You are perfectly conscious that you can do nothing about it, that you have no capacity.... But there is always something that wants to do it by itself; that's the trouble, otherwise... No, you may be full of an excellent goodwill and then you want to do it. That's what complicated everything. Or else you don't have faith, you believe that the Lord will not be able to do it and that you must do it yourself, because He does not know! (Mother laughs.) This, this kind of stupidity is very common. "How can He see things? We live in a world of Falsehood, how can He see Falsehood and see..." But He sees the thing as it is! Exactly! I am not speaking of people of no intelligence, I am speaking of people who are intelligent and try - there is a kind of conviction, like that, somewhere, even in people who know that we live in a world of Ignorance and Falsehood and that there is a Lord who is All-Truth. They say, "Precisely because He is All-Truth, He does not understand. (Mother laughs.) He does not understand our falsehood, I must deal with it myself." That is very strong, very common. Ah! we make complications for nothing. ~ The Mother,
169:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. One must have faith in the Master of our life and works, even if for a long time he conceals himself, and then in his own right time he will reveal his Presence. I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara. ~ Sri Aurobindo, Letters On Yoga - IV ,
170:STAGE TWO: THE CHONYID The Chonyid is the period of the appearance of the peaceful and wrathful deities-that is to say, the subtle realm, the Sambhogakaya. When the Clear Light of the causal realm is resisted and contracted against, then that Reality is transformed into the primordial seed forms of the peaceful deities (ishtadevas of the subtle sphere), and these in turn, if resisted and denied, are transformed into the wrathful deities. The peaceful deities appear first: through seven successive substages, there appear various forms of the tathagatas, dakinis, and vidyadharas, all accompanied by the most dazzlingly brilliant colors and aweinspiring suprahuman sounds. One after another, the divine visions, lights, and subtle luminous sounds cascade through awareness. They are presented, given, to the individual openly, freely, fully, and completely: visions of God in almost painful intensity and brilliance. How the individual handles these divine visions and sounds (nada) is of the utmost significance, because each divine scenario is accompanied by a much less intense vision, by a region of relative dullness and blunted illuminations. These concomitant dull and blunted visions represent the first glimmerings of the world of samsara, of the six realms of egoic grasping, of the dim world of duality and fragmentation and primitive forms of low-level unity. According to the Thotrol. most individuals simply recoil in the face of these divine illuminations- they contract into less intense and more manageable forms of experience. Fleeing divine illumination, they glide towards the fragmented-and thus less intense-realm of duality and multiplicity. But it's not just that they recoil against divinity-it is that they are attracted to the lower realms, drawn to them, and find satisfaction in them. The Thotrol says they are actually "attracted to the impure lights." As we have put it, these lower realms are substitute gratifications. The individual thinks that they are just what he wants, these lower realms of denseness. But just because these realms are indeed dimmer and less intense, they eventually prove to be worlds without bliss, without illumination, shot through with pain and suffering. How ironic: as a substitute for God, individuals create and latch onto Hell, known as samsara, maya, dismay. In Christian theology it is said that the flames of Hell are God's love (Agape) denied. Thus the message is repeated over and over again in the Chonyid stage: abide in the lights of the Five Wisdoms and subtle tathagatas, look not at the duller lights of samsara. of the six realms, of safe illusions and egoic dullness. As but one example: Thereupon, because of the power of bad karma, the glorious blue light of the Wisdom of the Dharmadhatu will produce in thee fear and terror, and thou wilt wish to flee from it. Thou wilt begat a fondness for the dull white light of the devas [one of the lower realms]. At this stage, thou must not be awed by the divine blue light which will appear shining, dazzling, and glorious; and be not startled by it. That is the light of the Tathagata called the Light of the Wisdom of the Dharmadhatu. Be not fond of the dull white light of the devas. Be not attached to it; be not weak. If thou be attached to it, thou wilt wander into the abodes of the devas and be drawn into the whirl of the Six Lokas. The point is this: ''If thou are frightened by the pure radiances of Wisdom and attracted by the impure lights of the Six Lokas [lower realms], then thou wilt assume a body in any of the Six Lokas and suffer samsaric miseries; and thou wilt never be emancipated from the Ocean of Samsara, wherein thou wilt be whirled round and round and made to taste the sufferings thereof." But here is what is happening: in effect, we are seeing the primal and original form of the Atman project in its negative and contracting aspects. In this second stage (the Chonyid), there is already some sort of boundary in awareness, there is already some sort of subject-object duality superimposed upon the original Wholeness and Oneness of the Chikhai Dharmakaya. So now there is boundary-and wherever there is boundary, there is the Atman project. ~ Ken Wilber, The Atman Project 129,
171:Although a devout student of the Bible, Paracelsus instinctively adopted the broad patterns of essential learning, as these had been clarified by Pythagoras of Samos and Plato of Athens. Being by nature a mystic as well as a scientist, he also revealed a deep regard for the Neoplatonic philosophy as expounded by Plotinus, Iamblichus, and Proclus. Neo­platonism is therefore an invaluable aid to the interpretation of the Paracelsian doctrine. Paracelsus held that true knowledge is attained in two ways, or rather that the pursuit of knowledge is advanced by a two-fold method, the elements of which are completely interdependent. In our present terminology, we can say that these two parts of method are intuition and experience. To Paracelsus, these could never be divided from each other. The purpose of intuition is to reveal certain basic ideas which must then be tested and proven by experience. Experience, in turn, not only justifies intuition, but contributes certain additional knowledge by which the impulse to further growth is strengthened and developed. Paracelsus regarded the separation of intuition and experience to be a disaster, leading inevitably to greater error and further disaster. Intuition without experience allows the mind to fall into an abyss of speculation without adequate censorship by practical means. Experience without intuition could never be fruitful because fruitfulness comes not merely from the doing of things, but from the overtones which stimulate creative thought. Further, experience is meaningless unless there is within man the power capable of evaluating happenings and occurrences. The absence of this evaluating factor allows the individual to pass through many kinds of experiences, either misinterpreting them or not inter­ preting them at all. So Paracelsus attempted to explain intuition and how man is able to apprehend that which is not obvious or apparent. Is it possible to prove beyond doubt that the human being is capable of an inward realization of truths or facts without the assistance of the so-called rational faculty? According to Paracelsus, intuition was possible because of the existence in nature of a mysterious substance or essence-a universal life force. He gave this many names, but for our purposes, the simplest term will be appropriate. He compared it to light, further reasoning that there are two kinds of light: a visible radiance, which he called brightness, and an invisible radiance, which he called darkness. There is no essential difference between light and darkness. There is a dark light, which appears luminous to the soul but cannot be sensed by the body. There is a visible radiance which seems bright to the senses, but may appear dark to the soul. We must recognize that Paracelsus considered light as pertaining to the nature of being, the total existence from which all separate existences arise. Light not only contains the energy needed to support visible creatures, and the whole broad expanse of creation, but the invisible part of light supports the secret powers and functions of man, particularly intuition. Intuition, therefore, relates to the capacity of the individual to become attuned to the hidden side of life. By light, then, Paracelsus implies much more than the radiance that comes from the sun, a lantern, or a candle. To him, light is the perfect symbol, emblem, or figure of total well-being. Light is the cause of health. Invisible light, no less real if unseen, is the cause of wisdom. As the light of the body gives strength and energy, sustaining growth and development, so the light of the soul bestows understanding, the light of the mind makes wisdom possible, and the light of the spirit confers truth. Therefore, truth, wisdom, understanding, and health are all manifesta­ tions or revelations ot one virtue or power. What health is to the body, morality is to the emotions, virtue to the soul, wisdom to the mind, and reality to the spirit. This total content of living values is contained in every ray of visible light. This ray is only a manifestation upon one level or plane of the total mystery of life. Therefore, when we look at a thing, we either see its objective, physical form, or we apprehend its inner light Everything that lives, lives in light; everything that has an existence, radiates light. All things derive their life from light, and this light, in its root, is life itself. This, indeed, is the light that lighteth every man who cometh into the world. ~ Manly P Hall, Paracelsus ,
172:Coded LanguageWhereas, breakbeats have been the missing link connecting the diasporic community to its drum woven pastWhereas the quantised drum has allowed the whirling mathematicians to calculate the ever changing distance between rock and stardom.Whereas the velocity of the spinning vinyl, cross-faded, spun backwards, and re-released at the same given moment of recorded history, yet at a different moment in time's continuum has allowed history to catch up with the present.We do hereby declare reality unkempt by the changing standards of dialogue.Statements, such as, "keep it real", especially when punctuating or anticipating modes of ultra-violence inflicted psychologically or physically or depicting an unchanging rule of events will hence forth be seen as retro-active and not representative of the individually determined is.Furthermore, as determined by the collective consciousness of this state of being and the lessened distance between thought patterns and their secular manifestations, the role of men as listening receptacles is to be increased by a number no less than 70 percent of the current enlisted as vocal aggressors.Motherfuckers better realize, now is the time to self-actualizeWe have found evidence that hip hops standard 85 rpm when increased by a number as least half the rate of it's standard or decreased at ¾ of it's speed may be a determining factor in heightening consciousness.Studies show that when a given norm is changed in the face of the unchanging, the remaining contradictions will parallel the truth.Equate rhyme with reason, Sun with seasonOur cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effectReject mediocrity!Your current frequencies of understanding outweigh that which as been given for you to understand.The current standard is the equivalent of an adolescent restricted to the diet of an infant.The rapidly changing body would acquire dysfunctional and deformative symptoms and could not properly mature on a diet of apple sauce and crushed pearsLight years are interchangeable with years of living in darkness.The role of darkness is not to be seen as, or equated with, Ignorance, but with the unknown, and the mysteries of the unseen.Thus, in the name of:ROBESON, GOD'S SON, HURSTON, AHKENATON, HATHSHEPUT, BLACKFOOT, HELEN,LENNON, KHALO, KALI, THE THREE MARIAS, TARA, LILITHE, LOURDE, WHITMAN,BALDWIN, GINSBERG, KAUFMAN, LUMUMBA, Gandhi, GIBRAN, SHABAZZ, SIDDHARTHA,MEDUSA, GUEVARA, GUARDSIEFF, RAND, WRIGHT, BANNEKER, TUBMAN, HAMER, HOLIDAY,DAVIS, COLTRANE, MORRISON, JOPLIN, DUBOIS, CLARKE, SHAKESPEARE, RACHMNINOV,ELLINGTON, CARTER, GAYE, HATHOWAY, HENDRIX, KUTL, DICKERSON, RIPPERTON,MARY, ISIS, THERESA, PLATH, RUMI, FELLINI, MICHAUX, NOSTRADAMUS, NEFERTITI,LA ROCK, SHIVA, GANESHA, YEMAJA, OSHUN, OBATALA, OGUN, KENNEDY, KING, FOURLITTLE GIRLS, HIROSHIMA, NAGASAKI, KELLER, BIKO, PERONE, MARLEY, COSBY,SHAKUR, THOSE STILL AFLAMED, AND THE COUNTLESS UNNAMEDWe claim the present as the pre-sent, as the hereafter.We are unraveling our navels so that we may ingest the sun.We are not afraid of the darkness, we trust that the moon shall guide us.We are determining the future at this very moment.We now know that the heart is the philosophers' stoneOur music is our alchemyWe stand as the manifested equivalent of 3 buckets of water and a hand full of minerals, thus realizing that those very buckets turned upside down supply the percussion factor of forever.If you must count to keep the beat then count.Find you mantra and awaken your subconscious.Curve you circles counterclockwiseUse your cipher to decipher, Coded Language, man made laws.Climb waterfalls and trees, commune with nature, snakes and bees.Let your children name themselves and claim themselves as the new day for today we are determined to be the channelers of these changing frequencies into songs, paintings, writings, dance, drama, photography, carpentry, crafts, love, and love.We enlist every instrument: Acoustic, electronic.Every so-called race, gender, and sexual preference.Every per-son as beings of sound to acknowledge their responsibility to uplift the consciousness of the entire fucking World.Any utterance will be un-aimed, will be disclaimed - two rappers slainAny utterance will be un-aimed, will be disclaimed - two rappers slain ~ Saul Williams,
173:The ancient Mesopotamians and the ancient Egyptians had some very interesting, dramatic ideas about that. For example-very briefly-there was a deity known as Marduk. Marduk was a Mesopotamian deity, and imagine this is sort of what happened. As an empire grew out of the post-ice age-15,000 years ago, 10,000 years ago-all these tribes came together. These tribes each had their own deity-their own image of the ideal. But then they started to occupy the same territory. One tribe had God A, and one tribe had God B, and one could wipe the other one out, and then it would just be God A, who wins. That's not so good, because maybe you want to trade with those people, or maybe you don't want to lose half your population in a war. So then you have to have an argument about whose God is going to take priority-which ideal is going to take priority.What seems to happen is represented in mythology as a battle of the gods in celestial space. From a practical perspective, it's more like an ongoing dialog. You believe this; I believe this. You believe that; I believe this. How are we going to meld that together? You take God A, and you take God B, and maybe what you do is extract God C from them, and you say, 'God C now has the attributes of A and B.' And then some other tribes come in, and C takes them over, too. Take Marduk, for example. He has 50 different names, at least in part, of the subordinate gods-that represented the tribes that came together to make the civilization. That's part of the process by which that abstracted ideal is abstracted. You think, 'this is important, and it works, because your tribe is alive, and so we'll take the best of both, if we can manage it, and extract out something, that's even more abstract, that covers both of us.'I'll give you a couple of Marduk's interesting features. He has eyes all the way around his head. He's elected by all the other gods to be king God. That's the first thing. That's quite cool. They elect him because they're facing a terrible threat-sort of like a flood and a monster combined. Marduk basically says that, if they elect him top God, he'll go out and stop the flood monster, and they won't all get wiped out. It's a serious threat. It's chaos itself making its comeback. All the gods agree, and Marduk is the new manifestation. He's got eyes all the way around his head, and he speaks magic words. When he fights, he fights this deity called Tiamat. We need to know that, because the word 'Tiamat' is associated with the word 'tehom.' Tehom is the chaos that God makes order out of at the beginning of time in Genesis, so it's linked very tightly to this story. Marduk, with his eyes and his capacity to speak magic words, goes out and confronts Tiamat, who's like this watery sea dragon. It's a classic Saint George story: go out and wreak havoc on the dragon. He cuts her into pieces, and he makes the world out of her pieces. That's the world that human beings live in.The Mesopotamian emperor acted out Marduk. He was allowed to be emperor insofar as he was a good Marduk. That meant that he had eyes all the way around his head, and he could speak magic; he could speak properly. We are starting to understand, at that point, the essence of leadership. Because what's leadership? It's the capacity to see what the hell's in front of your face, and maybe in every direction, and maybe the capacity to use your language properly to transform chaos into order. God only knows how long it took the Mesopotamians to figure that out. The best they could do was dramatize it, but it's staggeringly brilliant. It's by no means obvious, and this chaos is a very strange thing. This is a chaos that God wrestled with at the beginning of time.Chaos is half psychological and half real. There's no other way to really describe it. Chaos is what you encounter when you're blown into pieces and thrown into deep confusion-when your world falls apart, when your dreams die, when you're betrayed. It's the chaos that emerges, and the chaos is everything it wants, and it's too much for you. That's for sure. It pulls you down into the underworld, and that's where the dragons are. All you've got at that point is your capacity to bloody well keep your eyes open, and to speak as carefully and as clearly as you can. Maybe, if you're lucky, you'll get through it that way and come out the other side. It's taken people a very long time to figure that out, and it looks, to me, that the idea is erected on the platform of our ancient ancestors, maybe tens of millions of years ago, because we seem to represent that which disturbs us deeply using the same system that we used to represent serpentile, or other, carnivorous predators. ~ Jordan Peterson, Biblical Series 1,
174:CHAPTER XIIIOF THE BANISHINGS: AND OF THE PURIFICATIONS.Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.That is a mere logical commonplace: in magick one must go much farther than this. One finds one's analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable. If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker's. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.> {101}The Magician must therefore take the utmost care in the matter of purification, "firstly", of himself, "secondly", of his instruments, "thirdly", of the place of working. Ancient Magicians recommended a preliminary purification of from three days to many months. During this period of training they took the utmost pains with diet. They avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. They practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. Even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed> the severed portion. They fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. They purified the mind by special prayers and conservations. They avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work.In modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. We may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation.> {102}By thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride.We have understood the saying: "To the pure all things are pure", and we have learnt how to act up to it. We can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. A man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.It is ceremonially desirable to seal and affirm this mental purity by Ritual, and accordingly the first operation in any actual ceremony is bathing and robing, with appropriate words. The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the fame of mind suitable to that one thought.A similar operation takes place in the preparation of every instrument, as has been seen in the Chapter devoted to that subject. In the preparation of theplace of working, the same considerations apply. We first remove from that place all objects; and we then put into it those objects, and only those {103} objects, which are necessary. During many days we occupy ourselves in this process of cleansing and consecration; and this again is confirmed in the actual ceremony.The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper.In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that force ... ~ Aleister Crowley, Liber ABA ,
175:Death & FameWhen I dieI don't care what happens to my body throw ashes in the air, scatter 'em in East River bury an urn in Elizabeth New Jersey, B'nai Israel CemeteryBut I want a big funeral St. Patrick's Cathedral, St. Mark's Church, the largest synagogue in ManhattanFirst, there's family, brother, nephews, spry aged Edith stepmother 96, Aunt Honey from old Newark,Doctor Joel, cousin Mindy, brother Gene one eyed one ear'd, sister-in-law blonde Connie, five nephews, stepbrothers & sisters their grandchildren, companion Peter Orlovsky, caretakers Rosenthal & Hale, Bill Morgan--Next, teacher Trungpa Vajracharya's ghost mind, Gelek Rinpoche, there Sakyong Mipham, Dalai Lama alert, chance visiting America, Satchitananda Swami Shivananda, Dehorahava Baba, Karmapa XVI, Dudjom Rinpoche, Katagiri & Suzuki Roshi's phantoms Baker, Whalen, Daido Loorie, Qwong, Frail White-haired Kapleau Roshis, Lama Tarchen --Then, most important, lovers over half-century Dozens, a hundred, more, older fellows bald & rich young boys met naked recently in bed, crowds surprised to see each other, innumerable, intimate, exchanging memories"He taught me to meditate, now I'm an old veteran of the thousandday retreat --""I played music on subway platforms, I'm straight but loved him he loved me""I felt more love from him at 19 than ever from anyone""We'd lie under covers gossip, read my poetry, hug & kiss belly to belly arms round each other""I'd always get into his bed with underwear on & by morning my skivvies would be on the floor""Japanese, always wanted take it up my bum with a master""We'd talk all night about Kerouac & Cassady sit Buddhalike then sleep in his captain's bed.""He seemed to need so much affection, a shame not to make him happy""I was lonely never in bed nude with anyone before, he was so gentle my stomach shuddered when he traced his finger along my abdomen nipple to hips-- ""All I did was lay back eyes closed, he'd bring me to come with mouth & fingers along my waist""He gave great head"So there be gossip from loves of 1948, ghost of Neal Cassady commin-gling with flesh and youthful blood of 1997 and surprise -- "You too? But I thought you were straight!""I am but Ginsberg an exception, for some reason he pleased me.""I forgot whether I was straight gay queer or funny, was myself, tender and affectionate to be kissed on the top of my head, my forehead throat heart & solar plexus, mid-belly. on my prick, tickled with his tongue my behind""I loved the way he'd recite 'But at my back allways hear/ time's winged chariot hurrying near,' heads together, eye to eye, on a pillow --"Among lovers one handsome youth straggling the rear"I studied his poetry class, 17 year-old kid, ran some errands to his walk-up flat, seduced me didn't want to, made me come, went home, never saw him again never wanted to... ""He couldn't get it up but loved me," "A clean old man." "He made sure I came first"This the crowd most surprised proud at ceremonial place of honor--Then poets & musicians -- college boys' grunge bands -- age-old rock star Beatles, faithful guitar accompanists, gay classical con-ductors, unknown high Jazz music composers, funky trum-peters, bowed bass & french horn black geniuses, folksinger fiddlers with dobro tamborine harmonica mandolin auto-harp pennywhistles & kazoosNext, artist Italian romantic realists schooled in mystic 60's India, Late fauve Tuscan painter-poets, Classic draftsman Massa-chusets surreal jackanapes with continental wives, poverty sketchbook gesso oil watercolor masters from American provincesThen highschool teachers, lonely Irish librarians, delicate biblio-philes, sex liberation troops nay armies, ladies of either sex"I met him dozens of times he never remembered my name I loved him anyway, true artist""Nervous breakdown after menopause, his poetry humor saved me from suicide hospitals""Charmant, genius with modest manners, washed sink, dishes my studio guest a week in Budapest"Thousands of readers, "Howl changed my life in Libertyville Illinois""I saw him read Montclair State Teachers College decided be a poet-- ""He turned me on, I started with garage rock sang my songs in Kansas City""Kaddish made me weep for myself & father alive in Nevada City""Father Death comforted me when my sister died Boston l982""I read what he said in a newsmagazine, blew my mind, realized others like me out there"Deaf & Dumb bards with hand signing quick brilliant gesturesThen Journalists, editors's secretaries, agents, portraitists & photo-graphy aficionados, rock critics, cultured laborors, cultural historians come to witness the historic funeral Super-fans, poetasters, aging Beatnicks & Deadheads, autograph-hunters, distinguished paparazzi, intelligent gawkersEveryone knew they were part of 'History" except the deceased who never knew exactly what was happening even when I was aliveFebruary 22, 1997 ~ Allen Ginsberg,
176:Education THE EDUCATION of a human being should begin at birth and continue throughout his life. Indeed, if we want this education to have its maximum result, it should begin even before birth; in this case it is the mother herself who proceeds with this education by means of a twofold action: first, upon herself for her own improvement, and secondly, upon the child whom she is forming physically. For it is certain that the nature of the child to be born depends very much upon the mother who forms it, upon her aspiration and will as well as upon the material surroundings in which she lives. To see that her thoughts are always beautiful and pure, her feelings always noble and fine, her material surroundings as harmonious as possible and full of a great simplicity - this is the part of education which should apply to the mother herself. And if she has in addition a conscious and definite will to form the child according to the highest ideal she can conceive, then the very best conditions will be realised so that the child can come into the world with his utmost potentialities. How many difficult efforts and useless complications would be avoided in this way! Education to be complete must have five principal aspects corresponding to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education follow chronologically the growth of the individual; this, however, does not mean that one of them should replace another, but that all must continue, completing one another until the end of his life. We propose to study these five aspects of education one by one and also their interrelationships. But before we enter into the details of the subject, I wish to make a recommendation to parents. Most parents, for various reasons, give very little thought to the true education which should be imparted to children. When they have brought a child into the world, provided him with food, satisfied his various material needs and looked after his health more or less carefully, they think they have fully discharged their duty. Later on, they will send him to school and hand over to the teachers the responsibility for his education. There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can. With very few exceptions, parents are not aware of the disastrous influence that their own defects, impulses, weaknesses and lack of self-control have on their children. If you wish to be respected by a child, have respect for yourself and be worthy of respect at every moment. Never be authoritarian, despotic, impatient or ill-tempered. When your child asks you a question, do not give him a stupid or silly answer under the pretext that he cannot understand you. You can always make yourself understood if you take enough trouble; and in spite of the popular saying that it is not always good to tell the truth, I affirm that it is always good to tell the truth, but that the art consists in telling it in such a way as to make it accessible to the mind of the hearer. In early life, until he is twelve or fourteen, the child's mind is hardly open to abstract notions and general ideas. And yet you can train it to understand these things by using concrete images, symbols or parables. Up to quite an advanced age and for some who mentally always remain children, a narrative, a story, a tale well told teach much more than any number of theoretical explanations. Another pitfall to avoid: do not scold your child without good reason and only when it is quite indispensable. A child who is too often scolded gets hardened to rebuke and no longer attaches much importance to words or severity of tone. And above all, take good care never to scold him for a fault which you yourself commit. Children are very keen and clear-sighted observers; they soon find out your weaknesses and note them without pity. When a child has done something wrong, see that he confesses it to you spontaneously and frankly; and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he will not repeat it, but never scold him; a fault confessed must always be forgiven. You should not allow any fear to come between you and your child; fear is a pernicious means of education: it invariably gives birth to deceit and lying. Only a discerning affection that is firm yet gentle and an adequate practical knowledge will create the bonds of trust that are indispensable for you to be able to educate your child effectively. And do not forget that you have to control yourself constantly in order to be equal to your task and truly fulfil the duty which you owe your child by the mere fact of having brought him into the world. Bulletin, February 1951 ~ The Mother, On Education ,
177:Mother, when one imagines something, does it not exist?When you imagine something, it means that you make a mental formation which may be close to the truth or far from the truth - it also depends upon the quality of your formation. You make a mental formation and there are people who have such a power of formation that they succeed in making what they imagine real. There are not many of these but there are some. They imagine something and their formation is so well made and so powerful that it succeeds in being realised. These are creators; there are not many of them but there are some. If one thinks of someone who doesn't exist or who is dead?Ah! What do you mean? What have you just said? Someone who doesn't exist or someone who is dead? These are two absolutely different things. I mean someone who is dead.Someone who is dead! If this person has remained in the mental domain, you can find him immediately. Naturally if he is no longer in the mental domain, if he is in the psychic domain, to think of him is not enough. You must know how to go into the psychic domain to find him. But if he has remained in the mental domain and you think of him, you can find him immediately, and not only that, but you can have a mental contact with him and a kind of mental vision of his existence. The mind has a capacity of vision of its own and it is not the same vision as with these eyes, but it is a vision, it is a perception in forms. But this is not imagination. It has nothing to do with imagination. Imagination, for instance, is when you begin to picture to yourself an ideal being to whom you apply all your conceptions, and when you tell yourself, "Why, it should be like this, like that, its form should be like this, its thought like that, its character like that," when you see all the details and build up the being. Now, writers do this all the time because when they write a novel, they imagine. There are those who take things from life but there are those who are imaginative, creators; they create a character, a personage and then put him in their book later. This is to imagine. To imagine, for example, a whole concurrence of circumstances, a set of events, this is what I call telling a story to oneself. But it can be put down on paper, and then one becomes a novelist. There are very different kinds of writers. Some imagine everything, some gather all sorts of observations from life and construct their book with them. There are a hundred ways of writing a book. But indeed some writers imagine everything from beginning to end. It all comes out of their head and they construct even their whole story without any support in things physically observed. This truly is imagination. But as I say, if they are very powerful and have a considerable capacity for creation, it is possible that one day or other there will be a physical human being who realises their creation. This too is true. What do you suppose imagination is, eh? Have you never imagined anything, you? And what happens? All that one imagines.You mean that you imagine something and it happens like that, eh? Or it is in a dream... What is the function, the use of the imagination?If one knows how to use it, as I said, one can create for oneself his own inner and outer life; one can build his own existence with his imagination, if one knows how to use it and has a power. In fact it is an elementary way of creating, of forming things in the world. I have always felt that if one didn't have the capacity of imagination he would not make any progress. Your imagination always goes ahead of your life. When you think of yourself, usually you imagine what you want to be, don't you, and this goes ahead, then you follow, then it continues to go ahead and you follow. Imagination opens for you the path of realisation. People who are not imaginative - it is very difficult to make them move; they see just what is there before their nose, they feel just what they are moment by moment and they cannot go forward because they are clamped by the immediate thing. It depends a good deal on what one calls imagination. However... Men of science must be having imagination!A lot. Otherwise they would never discover anything. In fact, what is called imagination is a capacity to project oneself outside realised things and towards things realisable, and then to draw them by the projection. One can obviously have progressive and regressive imaginations. There are people who always imagine all the catastrophes possible, and unfortunately they also have the power of making them come. It's like the antennae going into a world that's not yet realised, catching something there and drawing it here. Then naturally it is an addition to the earth atmosphere and these things tend towards manifestation. It is an instrument which can be disciplined, can be used at will; one can discipline it, direct it, orientate it. It is one of the faculties one can develop in himself and render serviceable, that is, use it for definite purposes. Sweet Mother, can one imagine the Divine and have the contact?Certainly if you succeed in imagining the Divine you have the contact, and you can have the contact with what you imagine, in any case. In fact it is absolutely impossible to imagine something which doesn't exist somewhere. You cannot imagine anything at all which doesn't exist somewhere. It is possible that it doesn't exist on the earth, it is possible that it's elsewhere, but it is impossible for you to imagine something which is not already contained in principle in the universe; otherwise it could not occur. Then, Sweet Mother, this means that in the created universe nothing new is added?In the created universe? Yes. The universe is progressive; we said that constantly things manifest, more and more. But for your imagination to be able to go and seek beyond the manifestation something which will be manifested, well, it may happen, in fact it does - I was going to tell you that it is in this way that some beings can cause considerable progress to be made in the world, because they have the capacity of imagining something that's not yet manifested. But there are not many. One must first be capable of going beyond the manifested universe to be able to imagine something which is not there. There are already many things which can be imagined. What is our terrestrial world in the universe? A very small thing. Simply to have the capacity of imagining something which does not exist in the terrestrial manifestation is already very difficult, very difficult. For how many billions of years hasn't it existed, this little earth? And there have been no two identical things. That's much. It is very difficult to go out from the earth atmosphere with one's mind; one can, but it is very difficult. And then if one wants to go out, not only from the earth atmosphere but from the universal life! To be able simply to enter into contact with the life of the earth in its totality from the formation of the earth until now, what can this mean? And then to go beyond this and enter into contact with universal life from its beginnings up to now... and then again to be able to bring something new into the universe, one must go still farther beyond. Not easy! That's all? (To the child) Convinced? ~ The Mother, Questions And Answers 1955 ,
178:The Supermind [Supramental consciousness] is in its very essence a truth-consciousness, a consciousness always free from the Ignorance which is the foundation of our present natural or evolutionary existence and from which nature in us is trying to arrive at self-knowledge and world-knowledge and a right consciousness and the right use of our existence in the universe. The Supermind, because it is a truth-consciousness, has this knowledge inherent in it and this power of true existence; its course is straight and can go direct to its aim, its field is wide and can even be made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge but possesses it in its own right; its steps are not from nescience or ignorance into some imperfect light, but from truth to greater truth, from right perception to deeper perception, from intuition to intuition, from illumination to utter and boundless luminousness, from growing widenesses to the utter vasts and to very infinitude. On its summits it possesses the divine omniscience and omnipotence, but even in an evolutionary movement of its own graded self-manifestation by which it would eventually reveal its own highest heights, it must be in its very nature essentially free from ignorance and error: it starts from truth and light and moves always in truth and light. As its knowledge is always true, so too its will is always true; it does not fumble in its handling of things or stumble in its paces. In the Supermind feeling and emotion do not depart from their truth, make no slips or mistakes, do not swerve from the right and the real, cannot misuse beauty and delight or twist away from a divine rectitude. In the Supermind sense cannot mislead or deviate into the grossnesses which are here its natural imperfections and the cause of reproach, distrust and misuse by our ignorance. Even an incomplete statement made by the Supermind is a truth leading to a further truth, its incomplete action a step towards completeness. All the life and action and leading of the Supermind is guarded in its very nature from the falsehoods and uncertainties that are our lot; it moves in safety towards its perfection. Once the truth-consciousness was established here on its own sure foundation, the evolution of divine life would be a progress in felicity, a march through light to Ananda. Supermind is an eternal reality of the divine Being and the divine Nature. In its own plane it already and always exists and possesses its own essential law of being; it has not to be created or to emerge or evolve into existence out of involution in Matter or out of non-existence, as it might seem to the view of mind which itself seems to its own view to have so emerged from life and Matter or to have evolved out of an involution in life and Matter. The nature of Supermind is always the same, a being of knowledge, proceeding from truth to truth, creating or rather manifesting what has to be manifested by the power of a pre-existent knowledge, not by hazard but by a self-existent destiny in the being itself, a necessity of the thing in itself and therefore inevitable. Its -manifestation of the divine life will also be inevitable; its own life on its own plane is divine and, if Supermind descends upon the earth, it will bring necessarily the divine life with it and establish it here. Supermind is the grade of existence beyond mind, life and Matter and, as mind, life and Matter have manifested on the earth, so too must Supermind in the inevitable course of things manifest in this world of Matter. In fact, a supermind is already here but it is involved, concealed behind this manifest mind, life and Matter and not yet acting overtly or in its own power: if it acts, it is through these inferior powers and modified by their characters and so not yet recognisable. It is only by the approach and arrival of the descending Supermind that it can be liberated upon earth and reveal itself in the action of our material, vital and mental parts so that these lower powers can become portions of a total divinised activity of our whole being: it is that that will bring to us a completely realised divinity or the divine life. It is indeed so that life and mind involved in Matter have realised themselves here; for only what is involved can evolve, otherwise there could be no emergence. The manifestation of a supramental truth-consciousness is therefore the capital reality that will make the divine life possible. It is when all the movements of thought, impulse and action are governed and directed by a self-existent and luminously automatic truth-consciousness and our whole nature comes to be constituted by it and made of its stuff that the life divine will be complete and absolute. Even as it is, in reality though not in the appearance of things, it is a secret self-existent knowledge and truth that is working to manifest itself in the creation here. The Divine is already there immanent within us, ourselves are that in our inmost reality and it is this reality that we have to manifest; it is that which constitutes the urge towards the divine living and makes necessary the creation of the life divine even in this material existence. A manifestation of the Supermind and its truth-consciousness is then inevitable; it must happen in this world sooner or lateR But it has two aspects, a descent from above, an ascent from below, a self-revelation of the Spirit, an evolution in Nature. The ascent is necessarily an effort, a working of Nature, an urge or nisus on her side to raise her lower parts by an evolutionary or revolutionary change, conversion or transformation into the divine reality and it may happen by a process and progress or by a rapid miracle. The descent or self-revelation of the Spirit is an act of the supreme Reality from above which makes the realisation possible and it can appear either as the divine aid which brings about the fulfilment of the progress and process or as the sanction of the miracle. Evolution, as we see it in this world, is a slow and difficult process and, indeed, needs usually ages to reach abiding results; but this is because it is in its nature an emergence from inconscient beginnings, a start from nescience and a working in the ignorance of natural beings by what seems to be an unconscious force. There can be, on the contrary, an evolution in the light and no longer in the darkness, in which the evolving being is a conscious participant and cooperator, and this is precisely what must take place here. Even in the effort and progress from the Ignorance to Knowledge this must be in part if not wholly the endeavour to be made on the heights of the nature, and it must be wholly that in the final movement towards the spiritual change, realisation, transformation. It must be still more so when there is a transition across the dividing line between the Ignorance and the Knowledge and the evolution is from knowledge to greater knowledge, from consciousness to greater consciousness, from being to greater being. There is then no longer any necessity for the slow pace of the ordinary evolution; there can be rapid conversion, quick transformation after transformation, what would seem to our normal present mind a succession of miracles. An evolution on the supramental levels could well be of that nature; it could be equally, if the being so chose, a more leisurely passage of one supramental state or condition of things to something beyond but still supramental, from level to divine level, a building up of divine gradations, a free growth to the supreme Supermind or beyond it to yet undreamed levels of being, consciousness and Ananda. ~ Sri Aurobindo, Essays In Philosophy And Yoga 558,
179:How to MeditateDeep meditation is a mental procedure that utilizes the nature of the mind to systematically bring the mind to rest. If the mind is given the opportunity, it will go to rest with no effort. That is how the mind works.Indeed, effort is opposed to the natural process of deep meditation. The mind always seeks the path of least resistance to express itself. Most of the time this is by making more and more thoughts. But it is also possible to create a situation in the mind that turns the path of least resistance into one leading to fewer and fewer thoughts. And, very soon, no thoughts at all. This is done by using a particular thought in a particular way. The thought is called a mantra.For our practice of deep meditation, we will use the thought - I AM. This will be our mantra.It is for the sound that we will use I AM, not for the meaning of it.The meaning has an obvious significance in English, and I AM has a religious meaning in the English Bible as well. But we will not use I AM for the meaning - only for the sound. We can also spell it AYAM. No meaning there, is there? Only the sound. That is what we want. If your first language is not English, you may spell the sound phonetically in your own language if you wish. No matter how we spell it, it will be the same sound. The power of the sound ...I AM... is great when thought inside. But only if we use a particular procedure. Knowing this procedure is the key to successful meditation. It is very simple. So simple that we will devote many pages here to discussing how to keep it simple, because we all have a tendency to make things more complicated. Maintaining simplicity is the key to right meditation.Here is the procedure of deep meditation: While sitting comfortably with eyes closed, we'll just relax. We will notice thoughts, streams of thoughts. That is fine. We just let them go by without minding them. After about a minute, we gently introduce the mantra, ...I AM...We think the mantra in a repetition very easily inside. The speed of repetition may vary, and we do not mind it. We do not intone the mantra out loud. We do not deliberately locate the mantra in any particular part of the body. Whenever we realize we are not thinking the mantra inside anymore, we come back to it easily. This may happen many times in a sitting, or only once or twice. It doesn't matter. We follow this procedure of easily coming back to the mantra when we realize we are off it for the predetermined time of our meditation session. That's it.Very simple.Typically, the way we will find ourselves off the mantra will be in a stream of other thoughts. This is normal. The mind is a thought machine, remember? Making thoughts is what it does. But, if we are meditating, as soon as we realize we are off into a stream of thoughts, no matter how mundane or profound, we just easily go back to the mantra.Like that. We don't make a struggle of it. The idea is not that we have to be on the mantra all the time. That is not the objective. The objective is to easily go back to it when we realize we are off it. We just favor the mantra with our attention when we notice we are not thinking it. If we are back into a stream of other thoughts five seconds later, we don't try and force the thoughts out. Thoughts are a normal part of the deep meditation process. We just ease back to the mantra again. We favor it.Deep meditation is a going toward, not a pushing away from. We do that every single time with the mantra when we realize we are off it - just easily favoring it. It is a gentle persuasion. No struggle. No fuss. No iron willpower or mental heroics are necessary for this practice. All such efforts are away from the simplicity of deep meditation and will reduce its effectiveness.As we do this simple process of deep meditation, we will at some point notice a change in the character of our inner experience. The mantra may become very refined and fuzzy. This is normal. It is perfectly all right to think the mantra in a very refined and fuzzy way if this is the easiest. It should always be easy - never a struggle. Other times, we may lose track of where we are for a while, having no mantra, or stream of thoughts either. This is fine too. When we realize we have been off somewhere, we just ease back to the mantra again. If we have been very settled with the mantra being barely recognizable, we can go back to that fuzzy level of it, if it is the easiest. As the mantra refines, we are riding it inward with our attention to progressively deeper levels of inner silence in the mind. So it is normal for the mantra to become very faint and fuzzy. We cannot force this to happen. It will happen naturally as our nervous system goes through its many cycles ofinner purification stimulated by deep meditation. When the mantra refines, we just go with it. And when the mantra does not refine, we just be with it at whatever level is easy. No struggle. There is no objective to attain, except to continue the simple procedure we are describing here.When and Where to MeditateHow long and how often do we meditate? For most people, twenty minutes is the best duration for a meditation session. It is done twice per day, once before the morning meal and day's activity, and then again before the evening meal and evening's activity.Try to avoid meditating right after eating or right before bed.Before meal and activity is the ideal time. It will be most effective and refreshing then. Deep meditation is a preparation for activity, and our results over time will be best if we are active between our meditation sessions. Also, meditation is not a substitute for sleep. The ideal situation is a good balance between meditation, daily activity and normal sleep at night. If we do this, our inner experience will grow naturally over time, and our outer life will become enriched by our growing inner silence.A word on how to sit in meditation: The first priority is comfort. It is not desirable to sit in a way that distracts us from the easy procedure of meditation. So sitting in a comfortable chair with back support is a good way to meditate. Later on, or if we are already familiar, there can be an advantage to sitting with legs crossed, also with back support. But always with comfort and least distraction being the priority. If, for whatever reason, crossed legs are not feasible for us, we will do just fine meditating in our comfortable chair. There will be no loss of the benefits.Due to commitments we may have, the ideal routine of meditation sessions will not always be possible. That is okay. Do the best you can and do not stress over it. Due to circumstances beyond our control, sometimes the only time we will have to meditate will be right after a meal, or even later in the evening near bedtime. If meditating at these times causes a little disruption in our system, we will know it soon enough and make the necessary adjustments. The main thing is that we do our best to do two meditations every day, even if it is only a short session between our commitments. Later on, we will look at the options we have to make adjustments to address varying outer circumstances, as well as inner experiences that can come up.Before we go on, you should try a meditation. Find a comfortable place to sit where you are not likely to be interrupted and do a short meditation, say ten minutes, and see how it goes. It is a toe in the water.Make sure to take a couple of minutes at the end sitting easily without doing the procedure of meditation. Then open your eyes slowly. Then read on here.As you will see, the simple procedure of deep meditation and it's resulting experiences will raise some questions. We will cover many of them here.So, now we will move into the practical aspects of deep meditation - your own experiences and initial symptoms of the growth of your own inner silence. ~ Yogani, Deep Meditation ,
180:Intuition And The Value Of Concentration ::: Mother, how can the faculty of intuition be developed? ... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline. When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form - at the top of the head and a little further above if possible - a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can - perhaps not immediately - but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition. It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre. Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed. And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour. Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention. And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it. ~ The Mother, Questions And Answers 1957-1958 ,
181:Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi. But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge. If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge. Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder. Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter. Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind. Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory. Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together. When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures. ~ The Mother, Questions And Answers 1929-1931 93?
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182:The whole question. The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?... Even if one thinks over it, perhaps one is not able to answer! One cannot explain? No. It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No? I do not know. Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is! This is the first step. You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that. This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that. And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on. And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like. It seems to me this is worth the trouble. I believe it is the most interesting thing. ...You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant. To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished. There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it. And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny. This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953 199,
183:[The Gods and Their Worlds] [...] According to traditions and occult schools, all these zones of realities, these planes of realities have got different names; they have been classified in a different way, but there is an essential analogy, and if you go back far enough into the traditions, you see only the words changing according to the country and the language. Even now, the experiences of Western occultists and those of Eastern occultists offer great similarities. All who set out on the discovery of these invisible worlds and make a report of what they saw, give a very similar description, whether they be from here or there; they use different words, but the experience is very similar and the handling of forces is the same. This knowledge of the occult worlds is based on the existence of subtle bodies and of subtle worlds corresponding to those bodies. They are what the psychological method calls "states of consciousness", but these states of consciousness really correspond to worlds. The occult procedure consists then in being aware of these various inner states of being or subtle bodies and in becoming sufficiently a master of them so as to be able to go out of them successively, one after another. There is indeed a whole scale of subtleties, increasing or decreasing according to the direction in which you go, and the occult procedure consists in going out of a denser body into a subtler body and so on again, up to the most ethereal regions. You go, by successive exteriorisations, into bodies or worlds more and more subtle. It is somewhat as if every time you passed into another dimension. The fourth dimension of the physicists is nothing but the scientific transcription of an occult knowledge. To give another image, one can say that the physical body is at the centre - it is the most material, the densest and also the smallest - and the inner bodies, more subtle, overflow more and more the central physical body; they pass through it, extending themselves farther and farther, like water evaporating from a porous vase and forming a kind of steam all around. And the greater the subtlety, the more the extension tends to unite with that of the universe: one ends by universalising oneself. And it is altogether a concrete process which gives an objective experience of invisible worlds and even enables one to act in these worlds. There are, then, only a very small number of people in the West who know that these gods are not merely subjective and imaginary - more or less wildly imaginary - but that they correspond to a universal truth. All these regions, all these domains are filled with beings who exist, each in its own domain, and if you are awake and conscious on a particular plane - for instance, if on going out of a more material body you awake on some higher plane, you have the same relation with the things and people of that plane as you had with the things and people of the material world. That is to say, there exists an entirely objective relation that has nothing to do with the idea you may have of these things. Naturally, the resemblance is greater and greater as you approach the physical world, the material world, and there even comes a time when the one region has a direct action upon the other. In any case, in what Sri Aurobindo calls the overmental worlds, you will find a concrete reality absolutely independent of your personal experience; you go back there and again find the same things, with the differences that have occurred during your absence. And you have relations with those beings that are identical with the relations you have with physical beings, with this difference that the relation is more plastic, supple and direct - for example, there is the capacity to change the external form, the visible form, according to the inner state you are in. But you can make an appointment with someone and be at the appointed place and find the same being again, with certain differences that have come about during your absence; it is entirely concrete with results entirely concrete. One must have at least a little of this experience in order to understand these things. Otherwise, those who are convinced that all this is mere human imagination and mental formation, who believe that these gods have such and such a form because men have thought them to be like that, and that they have certain defects and certain qualities because men have thought them to be like that - all those who say that God is made in the image of man and that he exists only in human thought, all these will not understand; to them this will appear absolutely ridiculous, madness. One must have lived a little, touched the subject a little, to know how very concrete the thing is. Naturally, children know a good deal if they have not been spoilt. There are so many children who return every night to the same place and continue to live the life they have begun there. When these faculties are not spoilt with age, you can keep them with you. At a time when I was especially interested in dreams, I could return exactly to a place and continue a work that I had begun: supervise something, for example, set something in order, a work of organisation or of discovery, of exploration. You go until you reach a certain spot, as you would go in life, then you take a rest, then you return and begin again - you begin the work at the place where you left off and you continue it. And you perceive that there are things which are quite independent of you, in the sense that changes of which you are not at all the author, have taken place automatically during your absence. But for this, you must live these experiences yourself, you must see them yourself, live them with sufficient sincerity and spontaneity in order to see that they are independent of any mental formation. For you can do the opposite also, and deepen the study of the action of mental formation upon events. This is very interesting, but it is another domain. And this study makes you very careful, very prudent, because you become aware of how far you can delude yourself. So you must study both, the dream and the occult reality, in order to see what is the essential difference between the two. The one depends upon us; the other exists in itself; entirely independent of the thought that we have of it. When you have worked in that domain, you recognise in fact that once a subject has been studied and something has been learnt mentally, it gives a special colour to the experience; the experience may be quite spontaneous and sincere, but the simple fact that the subject was known and studied lends a particular quality. Whereas if you had learnt nothing about the question, if you knew nothing at all, the transcription would be completely spontaneous and sincere when the experience came; it would be more or less adequate, but it would not be the outcome of a previous mental formation. Naturally, this occult knowledge or this experience is not very frequent in the world, because in those who do not have a developed inner life, there are veritable gaps between the external consciousness and the inmost consciousness; the linking states of being are missing and they have to be constructed. So when people enter there for the first time, they are bewildered, they have the impression they have fallen into the night, into nothingness, into non-being! I had a Danish friend, a painter, who was like that. He wanted me to teach him how to go out of the body; he used to have interesting dreams and thought that it would be worth the trouble to go there consciously. So I made him "go out" - but it was a frightful thing! When he was dreaming, a part of his mind still remained conscious, active, and a kind of link existed between this active part and his external being; then he remembered some of his dreams, but it was a very partial phenomenon. And to go out of one's body means to pass gradually through all the states of being, if one does the thing systematically. Well, already in the subtle physical, one is almost de-individualised, and when one goes farther, there remains nothing, for nothing is formed or individualised. Thus, when people are asked to meditate or told to go within, to enter into themselves, they are in agony - naturally! They have the impression that they are vanishing. And with reason: there is nothing, no consciousness! These things that appear to us quite natural and evident, are, for people who know nothing, wild imagination. If, for example, you transplant these experiences or this knowledge to the West, well, unless you have been frequenting the circles of occultists, they stare at you with open eyes. And when you have turned your back, they hasten to say, "These people are cranks!" Now to come back to the gods and conclude. It must be said that all those beings who have never had an earthly existence - gods or demons, invisible beings and powers - do not possess what the Divine has put into man: the psychic being. And this psychic being gives to man true love, charity, compassion, a deep kindness, which compensate for all his external defects. In the gods there is no fault because they live according to their own nature, spontaneously and without constraint: as gods, it is their manner of being. But if you take a higher point of view, if you have a higher vision, a vision of the whole, you see that they lack certain qualities that are exclusively human. By his capacity of love and self-giving, man can have as much power as the gods and even more, when he is not egoistic, when he has surmounted his egoism. If he fulfils the required condition, man is nearer to the Supreme than the gods are. He can be nearer. He is not so automatically, but he has the power to be so, the potentiality. If human love manifested itself without mixture, it would be all-powerful. Unfortunately, in human love there is as much love of oneself as of the one loved; it is not a love that makes you forget yourself. - 4 November 1958 ~ The Mother, Words Of The Mother III 355
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184:The Science of Living To know oneself and to control oneself AN AIMLESS life is always a miserable life. Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life. Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others. But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself. To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour. As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it. In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think. To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea. Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness. There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill. Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness. Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us. In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist. When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony. Bulletin, November 1950 ~ The Mother, On Education ,
185:Mental EducationOF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient. Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language. A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are: (1) Development of the power of concentration, the capacity of attention. (2) Development of the capacities of expansion, widening, complexity and richness. (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life. (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants. (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being. It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given. Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more. For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know. This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched. You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy. In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him. Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise. It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly. All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable. And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions. For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there. But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties. The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep. When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951 ~ The Mother, On Education ,
186:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step. But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort. Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection. You know, before writing Savitri Sri Aurobindo said to me, WIKI am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: WIKI have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages. In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything. It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM. My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga. All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind. These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness. And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed. And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen. My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal. Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967 ~ The Mother, Sweet Mother The Mother to Mona Sarkar,

*** NEWFULLDB 2.4M ***

1:paucity of specimens ~ Anonymous,
2:mayor of Dead City. ~ James Ponti,
3:whosyourcity.com ~ Richard Florida,
4:Every city is a war. ~ Sam J Miller,
5:catholicity ~ Robert Louis Stevenson,
6:L.A. is my American city. ~ Tom Ford,
7:That’s the city of Oops. ~ L R W Lee,
8:To Toronto City Council: ~ Geddy Lee,
9:Minnesota's a great city. ~ Ray Allen,
10:Simplicity is complex. ~ Jayce O Neal,
11:Truth defies simplicity. ~ John Green,
12:Night falling on the city ~ David Gray,
13:Truth resists simplicity. ~ John Green,
14:A city built upon mud; ~ Louis MacNeice,
15:Always more audacity. ~ Candice Millard,
16:If you yearn for holy felicity, ~ Rumi,
17:I see a city in the desert lies ~ Sting,
18:Not I, but the city teaches. ~ Socrates,
19:one city too strong for us; ~ Anonymous,
20:Purity, simplicity, love. ~ Kate Morton,
21:phenotypic plasticity, ~ Edward O Wilson,
22:Simplicity makes me happy. ~ Alicia Keys,
23:Simplicity, very rare in our age. ~ Ovid,
24:Bless thy simplicity, Tess ~ Thomas Hardy,
25:It's a holy city for music. ~ Hugh Laurie,
26:Simplicity is freedom. ~ Richard J Foster,
27:Simplicity is really hard. ~ Jonathan Ive,
28:Simplicity, patience, compassion. ~ Laozi,
29:with static electricity ~ Debbie Macomber,
30:Authenticity is the best route ~ Joel Comm,
31:Blame the city I'm a product of it ~ Drake,
32:I always go for simplicity. ~ David Bailey,
33:Simplicity is a jewel rarely found. ~ Ovid,
34:The truth resists simplicity. ~ John Green,
35:a poem is a city burning ~ Charles Bukowski,
36:Berlin is my favourite city. ~ Logan Lerman,
37:but is simplicity enough? ~ James C Collins,
38:Duplicity thy name is woman! ~ Wilbur Smith,
39:I love this city [Tel Aviv]! ~ Missy Elliot,
40:I've always lived in a city. ~ Ana Gasteyer,
41:Nature is a petrified magic city. ~ Novalis,
42:Our mantra was simplicity. ~ Donna Dubinsky,
43:Reciprocity is not mandatory. ~ David Lubar,
44:Simplicity is the key to success. ~ Pitbull,
45:Yet, when the city sleeps; ~ Lionel Johnson,
46:City wits, country humorists. ~ Mason Cooley,
47:I'm not a huge jewelry fan. ~ Felicity Jones,
48:In abundance prepare for scarcity. ~ Mencius,
49:True simplicity is elegant. ~ E L Konigsburg,
50:You can't fake authenticity. ~ Mark Schaefer,
51:A city of harelipped ghosts ~ Khaled Hosseini,
52:In simplicity there is truth. ~ River Phoenix,
53:I've always liked simplicity. ~ Marissa Mayer,
54:Luck is tenacity of purpose. ~ Elbert Hubbard,
55:...pursue ultimate simplicity... ~ Marie Kond,
56:Simplicity is always a virtue. ~ Edward Abbey,
57:The badge of honesty is simplicity. ~ Novalis,
58:True refinement seeks simplicity. ~ Bruce Lee,
59:where perspicacity is weakened, ~ John Brooks,
60:You make velocity look good. ~ Melissa Cutler,
61:Every city is a living body. ~ Saint Augustine,
62:Libraries are the pride of the city. ~ Amy Tan,
63:None destroys a city like Queek ~ David Guymer,
64:Synchronicity? Or bullshit? ~ Megan McCafferty,
65:The City that knows how. ~ William Howard Taft,
66:The cool, grey city of love. ~ George Sterling,
67:The people are the city. ~ William Shakespeare,
68:There are no rules for felicity. ~ Victor Hugo,
69:The whole city is my missing her. ~ Max Porter,
70:All publicity works upon anxiety. ~ John Berger,
71:Authenticity is hard to fake ~ Rasheed Ogunlaru,
72:Beggars market their incapacity. ~ Mason Cooley,
73:Cultivate simplicity, Coleridge. ~ Charles Lamb,
74:day until all the bread in the city ~ Anonymous,
75:Fighting men are the city's fortress. ~ Alcaeus,
76:I don't stage my own publicity. ~ Lauren Conrad,
77:I was raised in the city, shitty ~ Tupac Shakur,
78:Life always refused simplicity. ~ Julian Barnes,
79:My city love me like Mac Dre in the Bay ~ Drake,
80:New York is the last true city. ~ Toni Morrison,
81:Prosperity depends on ferocity. ~ Anthony Doerr,
82:Simplicity is a state of mind. ~ Charles Wagner,
83:simplicity is the key of elegance ~ Coco Chanel,
84:Simplicity requires ruthlessness. ~ Tim Ferriss,
85:The art of art... is simplicity. ~ Walt Whitman,
86:A lamb in a city of wolves. ~ Karen Marie Moning,
87:Animism is reciprocity. ~ S Kelley Harrell M Div,
88:Electricity comes from other planets. ~ Lou Reed,
89:Hue had become a city of the dead. ~ Mark Bowden,
90:I sell mirrors in the city of the blind. ~ Kabir,
91:Let me tell you, first, of a city. ~ N K Jemisin,
92:live with freedom and simplicity. ~ Wayne W Dyer,
93:Mysterious affair, electricity. ~ Samuel Beckett,
94:Simplicity is the key to brilliance. ~ Bruce Lee,
95:that underlay the city of Chicago. ~ Jim Butcher,
96:duplicity, and deviousness—toward ~ Thupten Jinpa,
97:I guess I'm a bit of a romantic. ~ Felicity Jones,
98:It’s an eternal city, like Rome. ~ O Neil de Noux,
99:London; a nation, not a city. ~ Benjamin Disraeli,
100:New York is my favorite city. ~ Walter Dean Myers,
101:Publicity is the engine of politics. ~ H W Brands,
102:scarcity is often contextual. ~ Peter H Diamandis,
103:Simplicity is a matter of taste ~ Stephen Hawking,
104:Simplicity is a strict taskmaster. ~ Mason Cooley,
105:With publicity comes humiliation. ~ Tama Janowitz,
106:and the intellectual capacity ~ Daniel James Brown,
107:As a memoirist, I strive for veracity. ~ Mary Karr,
108:City of memories, city of mirrors. ~ Justin Cronin,
109:City of Thieves by David Benioff ~ Timothy Ferriss,
110:Eyes mark the shape of the city. ~ Haruki Murakami,
111:In the beginning was simplicity. ~ Richard Dawkins,
112:New York City is my playground. ~ Bethenny Frankel,
113:Out of clutter, find simplicity. ~ Albert Einstein,
114:simplicity is a matter of taste. ~ Stephen Hawking,
115:Simplicity is a most complex form ~ Duke Ellington,
116:There is a majesty in simplicity. ~ Alexander Pope,
117:To gain freedom is to gain simplicity. ~ Joan Miro,
118:Veracity is the heart of morality. ~ Thomas Huxley,
119:Always be skeptical about simplicity. ~ David Byrne,
120:I came to this city to escape. ~ Jeanette Winterson,
121:I don't crave publicity, you know. ~ Jack Kevorkian,
122:...imagine it drinking electricity... ~ James Joyce,
123:Kids don't lack capacity, only teachers. ~ Jim Rohn,
124:Money is a way of creating scarcity. ~ Peter Coyote,
125:Nature is pleased with simplicity ~ Walter Isaacson,
126:No work of art can compare to a city. ~ Woody Allen,
127:Oh Rome! My country! City of the soul! ~ Lord Byron,
128:Simplicity is not a simple thing. ~ Charlie Chaplin,
129:Simplicity is the key to what I do. ~ Lionel Richie,
130:Some people call me a publicity hound. ~ Joe Arpaio,
131:Tenacity got me over the brick wall. ~ Randy Pausch,
132:The art of publicity is a black art. ~ Learned Hand,
133:The city that has speed has success. ~ Le Corbusier,
134:This is the city of disguises. ~ Jeanette Winterson,
135:We’ll have to go down into Dead City. ~ James Ponti,
136:A City that parlies is half gotten. ~ George Herbert,
137:Atlanta is an incredibly cool city. ~ Andrew Lincoln,
138:Eccentricity is developed monomania. ~ Bayard Taylor,
139:Every city began as a campsite - pg. 25 ~ Chris Ware,
140:I am the way into the city of woe. ~ Dante Alighieri,
141:I have an abnormal capacity for passion. ~ Ana s Nin,
142:Los Angeles can be a really sad city. ~ Adam Lambert,
143:Nature loves simplicity and unity. ~ Johannes Kepler,
144:New York is the only real city-city. ~ Truman Capote,
145:New York is truly a city of baked goods. ~ Jenny Han,
146:Out of the clutter find Simplicity ~ Albert Einstein,
147:Simplicity is the trademark of GENIUS ~ Robin Sharma,
148:Some nights, we were a city of two. ~ Jerry Spinelli,
149:Specificity is the soul of narrative. ~ John Hodgman,
150:The city is all right. To live in one ~ Robert Frost,
151:There's no such thing as bad publicity. ~ P T Barnum,
152:The Universe responds to specificity. ~ Romany Malco,
153:Can an entire city be haunted? Haunted ~ Stephen King,
154:Damn truth, always resisting simplicity. ~ John Green,
155:Eccentricity is what's sexy in people. ~ Rachel Weisz,
156:Give me simplicity, that I may live, ~ George Herbert,
157:I don't have talent, I have tenacity. ~ Henry Rollins,
158:I don't have talent. I have tenacity. ~ Henry Rollins,
159:I like doing business in a black city. ~ Yaphet Kotto,
160:I love not having to rely on anyone. ~ Felicity Jones,
161:None meets harm who knows his capacity. ~ Idries Shah,
162:Out of complexity, find simplicity! ~ Albert Einstein,
163:Simplicity is the glory of expression. ~ Walt Whitman,
164:Sparks fly, it's like electricity. ~ Miranda Cosgrove,
165:Success is the child of audacity. ~ Benjamin Disraeli,
166:Yoga is your mind control capacity. ~ K Pattabhi Jois,
167:A little reciprocity goes a long way. ~ Malcolm Forbes,
168:Audacity, audacity, always audacity. ~ George S Patton,
169:Authenticity empowers communication. ~ James L Nicodem,
170:Authenticity is essential to the soul! ~ Brian Houston,
171:Because audacity is a young man’s sword. ~ Brent Weeks,
172:Because simplicity speaks the loudest. ~ Tarryn Fisher,
173:Don't dismiss Simplicity, simple is solid. ~ Liu Cixin,
174:Don't let the wicked city get you down. ~ Sylvia Plath,
175:I cannot stand beer. But I love wine. ~ Felicity Jones,
176:I love driving in the city at night. ~ Waris Ahluwalia,
177:I think of New York City lost in stars ~ Gregory Corso,
178:My eccentricity became direction. ~ Jean Paul Gaultier,
179:Never overlook the power of simplicity. ~ Robin Sharma,
180:psychedelics enhance neuroplasticity. ~ Michael Pollan,
181:Red sky at night, the city's alight. ~ Terry Pratchett,
182:Simplicity can intensify the emotion. ~ Emmylou Harris,
183:Simplicity is not the same as stupidity ~ Steve Jordan,
184:Simplicity is the final achievement. ~ Frederic Chopin,
185:Simplicity, wit, and good typography. ~ Michael Bierut,
186:Stupid truth, always resisting simplicity ~ John Green,
187:The city drowned in memories. ~ Gabriel Garc a M rquez,
188:the city,” he said diplomatically. ~ Victoria Thompson,
189:The city is a device for measuring time. ~ Don DeLillo,
190:The five C's of expanding your capacity. ~ Sheila Heen,
191:The mythic city of al-Qahira. Cairo. ~ Franck Thilliez,
192:The sewer is the conscience of the city. ~ Victor Hugo,
193:What is the city but the people? ~ William Shakespeare,
194:Ambition is the capacity for unhappiness. ~ Manu Joseph,
195:but such is the wisdom of simplicity! ~ Charles Dickens,
196:Cleveland, city of light! City of magic! ~ Randy Newman,
197:Cooking is the showy side of domesticity. ~ Adam Gopnik,
198:Every human has the capacity to love, ~ Debbie Macomber,
199:Every one of us has the capacity to lead. ~ Simon Sinek,
200:Evil angels make the best boyfriends. ~ Felicity Heaton,
201:Hell is a city much like London. ~ Percy Bysshe Shelley,
202:I admire your capacity for admiring. ~ Jonathan Franzen,
203:I don't like Moscow. It's not my city. ~ Oleg Deripaska,
204:I have suffered the atrocity of sunsets. ~ Sylvia Plath,
205:I love New York City; I've got a gun. ~ Charles Barkley,
206:I'm a staple in my city, you can never ruin me. ~ Drake,
207:My strength lies solely in my tenacity. ~ Louis Pasteur,
208:never overlook the power of simplicity ~ Robin S Sharma,
209:Paris isn't a city, it's a world. ~ Francis I of France,
210:Receive all with simplicity that happens to you ~ Rashi,
211:Simplicity and complexity need each other. ~ John Maeda,
212:simplicity and surrender to the universe. ~ Mitch Albom,
213:Simplicity is complexity resolved ~ Constantin Brancusi,
214:Simplicity is the ultimate sophistication. ~ Ken Segall,
215:10. Manage for abundance, not scarcity. ~ Chris Anderson,
216:Acknowledge the elegance of simplicity. ~ Giorgio Armani,
217:Audacity is the currency for authoritarians. ~ Van Jones,
218:Emperor, city, you, boot. Got it, sir. ~ Lindsay Buroker,
219:I don't like when I look too cluttered. ~ Felicity Jones,
220:I had a good friend in New York City. ~ Hank Williams Jr,
221:In everything, love simplicity. ~ Saint Francis de Sales,
222:It's hard to be a saint in the city. ~ Bruce Springsteen,
223:It's no city at all, owned by one man alone. ~ Sophocles,
224:Never overlook the power of simplicity, ~ Robin S Sharma,
225:No great city has an abundance of parking. ~ Yves Engler,
226:Not by age but by capacity is wisdom acquired. ~ Plautus,
227:Oh, yeah. Those eyes were heartbreak city. ~ Jus Accardo,
228:recognize the beauty in truth and tenacity. ~ Bren Brown,
229:Seek simplicity, then distrust. ~ Alfred North Whitehead,
230:Simplicity is not the absence of clutter. ~ Jonathan Ive,
231:Simplicity of approach is always best. ~ Charlie Chaplin,
232:Tell me, at what velocity does joy travel? ~ Clint Smith,
233:Used every man according to his capacity. ~ Mary Stewart,
234:Vivacity is the health of the spirit. ~ Honore de Balzac,
235:You need simplicity to create complexity ~ Tarryn Fisher,
236:you was to scour the City of London! By ~ Winston Graham,
237:Artistry is to a large degree simplicity. ~ L Ron Hubbard,
238:Each city has its own culinary landscape. ~ Padma Lakshmi,
239:Eccentricity is not a psychiatric disorder. ~ Bill Dedman,
240:Genius is a capacity for taking trouble. ~ Leslie Stephen,
241:Genius is an infinite capacity for pain. ~ Thomas M Disch,
242:I am as true as truth's simplicity, ~ William Shakespeare,
243:I can never turn my back on a city that made me. ~ Eminem,
244:I'm a Blackmoore, Felicity. I get what I want. ~ T A Grey,
245:I've never lost my capacity to be shocked. ~ Kathy Reichs,
246:Maybe the secret to happiness is simplicity. ~ Amy Harmon,
247:Seek simplicity but distrust it. ~ Alfred North Whitehead,
248:simplicity is the best sophistication ~ Leonardo da Vinci,
249:Simplicity is ultimately a matter of focus. ~ Ann Voskamp,
250:Simplicity, simplicity, simplicity! ~ Henry David Thoreau,
251:The great seal of truth is simplicity. ~ Herman Boerhaave,
252:The hard rain nailed the night to the city. ~ Dean Koontz,
253:This isn't a fairy tale. It's New York City. ~ Alex Flinn,
254:This is the entrance
To the city of you... ~ Mark Doty,
255:We aim at simplicity and hope for truth. ~ Nelson Goodman,
256:Without electricity, there can be no art. ~ Nam June Paik,
257:Audacity, more audacity, always audacity. ~ Georges Danton,
258:Domesticity and all that isn't really for me. ~ Jimmy Page,
259:Honesty will get you killed in this city. ~ Jennifer Estep,
260:I'm a creature of the New York City streets. ~ Woody Allen,
261:just another anonymous girl in the city. ~ Greer Hendricks,
262:New York is not a city to return to in defeat. ~ Moss Hart,
263:New York, the world’s largest Jewish city. ~ Michael Wolff,
264:Prayer begins where human capacity ends. ~ Marian Anderson,
265:Seek simplicity, and distrust it. ~ Alfred North Whitehead,
266:Took over my city and I never asked permission to. ~ Drake,
267:What's the orbital velocity of the moon? ~ Terry Pratchett,
268:Ampere was the Newton of Electricity. ~ James Clerk Maxwell,
269:And simple truth miscalled simplicity ~ William Shakespeare,
270:As is our confidence, so is our capacity. ~ William Hazlitt,
271:Careful, city girl. I’ll want to keep you. ~ Melanie Harlow,
272:City diversity represents accident and chaos. ~ Jane Jacobs,
273:City lights shine bright on my complexion, ~ Action Bronson,
274:Cunning proceeds from want of capacity. ~ Benjamin Franklin,
275:Egotism is usually subversive of sagacity. ~ Marianne Moore,
276:I don't like publicity, being in the limelight. ~ Paul Ince,
277:I love Japan, and Tokyo is my favorite city. ~ Barry Eisler,
278:I play to lift a city, and raise a banner. ~ Prince Fielder,
279:I stood within the city disinterred; ~ Percy Bysshe Shelley,
280:It is men who make a city, not walls or ships. ~ Thucydides,
281:New York is my favorite city in the world. ~ Liam Gallagher,
282:Parents sometimes show love through velocity. ~ Joseph Fink,
283:Simplicity is the essence of universality. ~ Mahatma Gandhi,
284:Simplicity is the first cousin of contentment. ~ John Stott,
285:Simplicity is the pursuit of the essential. ~ Mark Sheppard,
286:The expression of truth is simplicity. ~ Seneca the Younger,
287:The only abnormality is the incapacity to love. ~ Anais Nin,
288:The only abnormality is the incapacity to love. ~ Ana s Nin,
289:The truth lies in poverty and simplicity. ~ Henning Mankell,
290:We must err , do so on the side of audacity ~ Sue Monk Kidd,
291:When I had no roof I made audacity my roof. ~ Robert Pinsky,
292:Where does a city begin? Where does it end? ~ J M McDermott,
293:Women have a greater verbal capacity. ~ Geoffrey S Fletcher,
294:an entire city swallowed by the earth...After ~ Rick Riordan,
295:At Dresden on the Elbe, that handsome city, ~ Heinrich Heine,
296:Brave men are a city's strongest tower of defence. ~ Alcaeus,
297:Brunettes are full of electricity. ~ Villiers de L Isle Adam,
298:Diversity gives our city a competitive edge. ~ Thomas Menino,
299:Electricity is scarce but smiles are not. ~ Victoria Aveyard,
300:Elegant as simplicity, and warm As ecstasy. ~ William Cowper,
301:Embrace simplicity. Put others first. Desire little. ~ Laozi,
302:Frankly, I'm getting a lot of great publicity. ~ Ann Coulter,
303:How dismal is progress without publicity. ~ Theodore Dreiser,
304:I recommend to you holy simplicity. ~ Saint Francis de Sales,
305:I've always treated my city like some shoulder pads. ~ Drake,
306:I was a bouncer for ten years in New York City. ~ Vin Diesel,
307:I was born in Mexico, I am from Mexico City. ~ Paulina Rubio,
308:I won the city scoring championship as a senior. ~ Bob Cousy,
309:Motherhood has been an exercise in guilt. ~ Felicity Huffman,
310:plague in the city, Master Azereos, the Counsels ~ Anonymous,
311:Real art has the capacity to make us nervous. ~ Susan Sontag,
312:Real artists offer authenticity, not just money. ~ Rhymefest,
313:Real film is light; digital is electricity. ~ Aki Kaurismaki,
314:Revelation is always measured by capacity. ~ Margaret Barber,
315:She tooled around the city in an electric car. ~ Erik Larson,
316:Shopping, true feminine felicity! ~ Letitia Elizabeth Landon,
317:Simplicity! He is as simple as a spider's web. ~ Karen Essex,
318:Simplicity is the ultimate sophistication. ~ Brent Schlender,
319:Simplicity is the ultimate sophistication. ~ Walter Isaacson,
320:The best way to know a city is to eat it. ~ Scott Westerfeld,
321:The city’s insurance company assumed that ~ William G Tapply,
322:The point of cities is multiplicity of choice. ~ Jane Jacobs,
323:To live in a city is to be forever flinching. ~ Jenny Offill,
324:Washington isn't a city, it's an abstraction. ~ Dylan Thomas,
325:Wealth is the product of man's capacity to think. ~ Ayn Rand,
326:When the music changes, the walls of the city shake. ~ Plato,
327:When you clean up a city, you destroy it. ~ Charles Bukowski,
328:Years as a detective on the Kansas City police ~ S W Hubbard,
329:All I care about is money and the city that I'm from. ~ Drake,
330:All publicity is good publicity. ~ Pierre Choderlos de Laclos,
331:a pleasant city,
Famous for oranges and women ~ Lord Byron,
332:A soulless city creates soulless people! ~ Mehmet Murat ildan,
333:Authenticity is the language of visionaries. ~ Andrena Sawyer,
334:Bold simplicity is the keynote to good design. ~ Sailor Jerry,
335:Crime, once exposed, has no refuge but in audacity. ~ Tacitus,
336:Ev'rythin's up to date in Kansas City. ~ Oscar Hammerstein II,
337:Good morning, the city says. Fuck you. ~ Marie Helene Bertino,
338:How are you managing the velocity of change? ~ Jim Blasingame,
339:If we want authenticity we have to initiate it. ~ Travis Rice,
340:I'll get out of this city alive, even if it kills me! ~ Homer,
341:In my dreams of this city I am always lost. ~ Margaret Atwood,
342:In New York City, everybody goes into therapy. ~ Claire Danes,
343:in the heart of the city? Mr. Gordon Creighton, ~ John A Keel,
344:Is Sullivan at Bay City Central right now? ~ Richard K Morgan,
345:I want to wake up in a city that never sleeps ~ Frank Sinatra,
346:My city too turnt up, Ill take a fine for that. ~ Masai Ujiri,
347:Never underestimate your own capacity to care. ~ Neil Strauss,
348:New York is the best food city in the world. ~ Joe Bastianich,
349:Perfection is the antithesis of authenticity. ~ Willie Garson,
350:Simplicity is a bliss that makes one comprehend. ~ Criss Jami,
351:Simplicity is a difficult thing to achieve. ~ Charlie Chaplin,
352:Simplicity is prerequisite for reliability. ~ Edsger Dijkstra,
353:Simplicity is the greatest adornment of art. ~ Albrecht Durer,
354:Simplicity is the keynote of all true elegance. ~ Coco Chanel,
355:Simplicity is the peak of civilization. ~ Henry David Thoreau,
356:The city is recruited from the country. ~ Ralph Waldo Emerson,
357:The Dip creates scarcity; scarcity creates value ~ Seth Godin,
358:We were nobodies, or else, somehow, a city. ~ David Chariandy,
359:A city full of art is a city full of wit! ~ Mehmet Murat ildan,
360:Audacity augments courage; hesitation, fear. ~ Publilius Syrus,
361:Eccentricity gives misfits a way of fitting in. ~ Mason Cooley,
362:Eccentricity is originality that leads nowhere. ~ Mason Cooley,
363:Eccentricity is the universal trait of humanity. ~ Dean Koontz,
364:Electricity is really just organized lightning ~ George Carlin,
365:Every child has the capacity to be everything. ~ Doris Lessing,
366:Genius is the capacity of avoiding hard work. ~ Elbert Hubbard,
367:Growing up as a city kid is a joyous time! ~ Theophilus London,
368:He hit terminal velocity and kept accelerating, ~ Lev Grossman,
369:Hollywood, of course, is the city of illusion. ~ Curtis Hanson,
370:If simplicity were easy, we would see more of it. ~ Tom Kelley,
371:I like simplicity; I don't need luxury. ~ Francis Ford Coppola,
372:I love Toronto, It's the best city. ~ Jacqueline MacInnes Wood,
373:I'm the young city bandit, hold myself down singlehanded ~ Nas,
374:In city planning, there is no limit to be fixed. ~ Willis Polk,
375:I relish simplicity as an all-comprehensive value. ~ Ela Bhatt,
376:I see your capacity for addition has improved, ~ John Flanagan,
377:It's nice to be wanted in almost any capacity. ~ Kevin Costner,
378:It won't take much of a city to be a city for me ~ John Irving,
379:Multiplicity without strife is joy. ~ Sri Nisargadatta Maharaj,
380:One's capacity to forget absolutely is immense. ~ Iris Murdoch,
381:Simplicity is a great element of good breeding. ~ Fanny Kemble,
382:Simplicity is not so simple to attain. ~ Nassim Nicholas Taleb,
383:Simplicity is the ultimate sophistication. ~ Clare Boothe Luce,
384:Simplicity is the ultimate sophistication. ~ Leonardo da Vinci,
385:Taste has never been corrupted by simplicity. ~ Joseph Joubert,
386:that great condenser of moral chaos, The City. ~ Robert Hughes,
387:The capacity of passion is both cruel and divine ~ George Sand,
388:The city needs a car like a fish needs a bicycle. ~ Dean Kamen,
389:The Dip creates scarcity; scarcity creates value. ~ Seth Godin,
390:The human capacity for self-delusion is limitless ~ Sarah Fine,
391:There's a fine line between audacity and idiocy. ~ Jim Butcher,
392:A flow of words is a sure sign of duplicity. ~ Honore de Balzac,
393:As usual she had a deceptive air of perspicacity. ~ Ngaio Marsh,
394:A taste for simplicity cannot last for long. ~ Eugene Delacroix,
395:audacity is of all qualities the most youthful. ~ Ellen Glasgow,
396:Consciousness allows you the capacity to plan. ~ Gerald Edelman,
397:Electricity is really just organized lightning. ~ George Carlin,
398:Her idea had a beautiful simplicity at first. ~ Cammie McGovern,
399:If you must err, do so on the side of audacity. ~ Sue Monk Kidd,
400:I'm keen to have balance, as much as possible. ~ Felicity Jones,
401:...it is simplicity that is difficult to make. ~ Bertolt Brecht,
402:La Paz, Bolivia, is the most extraordinary city. ~ Phil Keoghan,
403:Receive with simplicity everything that happens to you. ~ Rashi,
404:She doesn’t have the capacity to undo metaphors. ~ Amber Sparks,
405:Simplicity is prerequisite for reliability. ~ Edsger W Dijkstra,
406:The city was radiant and I felt untouchable. ~ Stephanie Danler,
407:There is no genius where there is not simplicity. ~ Leo Tolstoy,
408:The sweet simplicity of the three percents. ~ Benjamin Disraeli,
409:You have the emotional capacity of a garden gnome. ~ Lex Martin,
410:You know you can set fire to the capacity to say. ~ Neil Gaiman,
411:Your greatest power is your capacity to choose. ~ Joseph Murphy,
412:A city which belongs to just one man is no true city ~ Sophocles,
413:A New York plate that said you die. (Dark City Lights) ~ Ed Park,
414:A tavern chair is the throne of human felicity. ~ Samuel Johnson,
415:But there is no death in the City of the Dead. ~ Hannu Rajaniemi,
416:Capacity for joy Admits temptation. ~ Elizabeth Barrett Browning,
417:cold city girls—their hearts are hard and pale ~ Caroline Kepnes,
418:Complexity creates confusion, simplicity focus. ~ Edward de Bono,
419:Ideology always paves the way toward atrocity. ~ Terence McKenna,
420:I find only freedom in the realms of eccentricity. ~ David Bowie,
421:I have been blessed to visit the Holy City of Mecca. ~ Malcolm X,
422:In the City of God there will be a great thunder, ~ Nostradamus,
423:It weaved through the city like a spooked snake, ~ Wayne Simmons,
424:I was raised in the city by a one-eyed mother... ~ Gillian Flynn,
425:Long live imagined animals, the need, the capacity. ~ Max Porter,
426:Never underestimate your own capacity to care. “I ~ Neil Strauss,
427:New Crobuzon was a city unconvinced by gravity. ~ China Mi ville,
428:New Orleans is the city we all live to love in. ~ O Neil de Noux,
429:New York City had a short memory for violence, ~ Douglas Preston,
430:No one tells me what to do -- in any capacity. ~ Chelsea Handler,
431:Perfect simplicity is unconsciously audacious. ~ George Meredith,
432:Scarcity appears when wealth cannot flow. Elsewhere ~ Lewis Hyde,
433:She took in the city – I took in her. ~ James Russell Lingerfelt,
434:Simplicity should not be identified with bareness. ~ Felix Adler,
435:Survival...is an infinite capacity for suspicion. ~ John le Carr,
436:The capacity for passion is both cruel and divine. ~ George Sand,
437:The essence of profound insight is simplicity. ~ James C Collins,
438:The future of computer power is pure simplicity. ~ Douglas Adams,
439:The height of cultivation always runs to simplicity. ~ Bruce Lee,
440:The multiplicity of ideas is what Im interested in. ~ Thom Mayne,
441:The unavoidable price of reliability is simplicity. ~ Tony Hoare,
442:The way towards simplicity is through outrage. ~ William Golding,
443:Thou shalt not transgress the carrying capacity ~ Garrett Hardin,
444:To consume is to be consumed by inauthenticity, ~ Raoul Vaneigem,
445:We need to return to the simplicity that God is love. ~ Rob Bell,
446:You can’t take a city without shedding blood. ~ Bernard Cornwell,
447:Adults should choose dignity over authenticity. ~ Svend Brinkmann,
448:By the time I left school, I had a lot of tenacity. ~ Halle Berry,
449:Elegant writers depict intricacy with simplicity. ~ Coco J Ginger,
450:Genius is an infinite capacity for taking pains. ~ Thomas Carlyle,
451:Hell isn’t fire and brimstone. It’s New York City. ~ Karina Halle,
452:Honesty and authenticity are a big deal for me. ~ Scarlett Thomas,
453:I dwell in the city and the city dwells in me. ~ Juhani Pallasmaa,
454:I once took a city with five men and a lame goat. ~ Ilona Andrews,
455:leaving Sobriety City on the Alcohol Express). She ~ Stephen King,
456:Love, therefore, and tongue-tied simplicity ~ William Shakespeare,
457:My parents come from old money in Kansas City. They ~ Alexa Riley,
458:Never underestimate the stimulation of eccentricity. ~ Neil Simon,
459:Our ordeals never exceed our capacity of resistance. ~ The Mother,
460:Play the flute of felicity! You, yourself, are the melody. ~ Rumi,
461:Promise is the capacity for letting people down. ~ Cyril Connolly,
462:Push your mayor and city council for police reform. ~ Ijeoma Oluo,
463:She loved this city. She just didn’t like it much. ~ Faith Martin,
464:Simplicity. Ah, that I can offer in abundance. ~ Philippa Gregory,
465:Simplicity is the most difficult of all concepts. ~ Brian Herbert,
466:Simplicity is the whole secret of well-being. ~ Peter Matthiessen,
467:Simplicity, without variety, is wholly insipid. ~ William Hogarth,
468:Survival...is an infinite capacity for suspicion. ~ John le Carre,
469:Tell me who I've got to be, to get some reciprocity ~ Lauryn Hill,
470:The city of Atlanta has always had a good spirit. ~ Ivan Allen Jr,
471:The design of a city is like a strange archeology. ~ Jaime Lerner,
472:The elasticity of Shakespeare is extraordinary. ~ Kenneth Branagh,
473:The Emerald City has been ruled by men long enough ~ L Frank Baum,
474:The first quality that is needed is audacity. ~ Winston Churchill,
475:There can be no success in sales without tenacity. ~ Chris Murray,
476:Without publicity a terrible thing happens: nothing. ~ P T Barnum,
477:A city is judged by the beauty of the children's parks. ~ Amit Ray,
478:After watching Watford against Manchester City last night ~ Eamon,
479:Chicago is an October sort of city even in spring. ~ Nelson Algren,
480:Congress never loses its capacity to disappoint you. ~ John Oliver,
481:Fulfilling absolute decree in casual simplicity. ~ Emily Dickinson,
482:God is the electricity and we are the lamps. ~ Marianne Williamson,
483:Hades is evolved to the highest state of simplicity. ~ J M Ledgard,
484:he sparks enough electricity within me to power a city ~ Rupi Kaur,
485:I always had a very strong sense of independence. ~ Felicity Jones,
486:I like to go out and see what a city's all about. ~ Estella Warren,
487:I only achieve simplicity with enormous effort ~ Clarice Lispector,
488:I would describe my look as 'ladylike rock chick. ~ Felicity Jones,
489:...looking at him was like watching a city burn. ~ Cassandra Clare,
490:Love, though added emotion, is substracted capacity ~ Thomas Hardy,
491:Monsieur Franqulin, inventor of electricity. This ~ Ambrose Bierce,
492:Most war and strife come from a belief in scarcity. ~ Sanaya Roman,
493:Never underestimate the human capacity for delusion. ~ Roger Cohen,
494:New York City is a phoenix rising from the ashes. ~ Rebecca McNutt,
495:New York is the true City of Light in any season. ~ Charles Kuralt,
496:Often an entire city has suffered because of an evil man. ~ Hesiod,
497:On the long dusty ribbon of the long city street, ~ John Masefield,
498:Pshaw, my dear boy! it was simplicity itself. ~ Arthur Conan Doyle,
499:simplicity piled upon simplicity creates complexity. ~ Matt Ridley,
500:Simplicity without a name Is free from all external aim. ~ Lao Tzu,

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



50

   57 Occultism
   34 Yoga
   29 Philosophy
   17 Integral Yoga
   14 Christianity
   8 Hinduism
   5 Kabbalah
   4 Buddhism
   2 Integral Theory


  104 Sri Aurobindo
   56 Aleister Crowley
   18 Aldous Huxley
   17 Swami Krishnananda
   16 Swami Vivekananda
   15 The Mother
   12 Satprem
   12 Saint Augustine of Hippo
   11 Sri Ramakrishna
   9 Carl Jung
   8 Friedrich Nietzsche
   5 Jorge Luis Borges
   4 Saint Teresa of Avila
   4 Patanjali
   4 Bokar Rinpoche
   3 Thubten Chodron
   3 Sri Ramana Maharshi
   2 Swami Sivananda Saraswati
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Italo Calvino
   2 H. P. Lovecraft


   51 The Synthesis Of Yoga
   50 The Life Divine
   37 Magick Without Tears
   33 Savitri
   24 Liber ABA
   18 The Perennial Philosophy
   17 The Study and Practice of Yoga
   15 Isha Upanishad
   15 Essays Divine And Human
   14 The Gospel of Sri Ramakrishna
   14 Essays In Philosophy And Yoga
   13 The Divine Comedy
   13 The Confessions of Saint Augustine
   13 Essays On The Gita
   12 Sri Aurobindo or the Adventure of Consciousness
   12 Letters On Yoga III
   12 Letters On Yoga II
   11 Words Of The Mother II
   11 The Mothers Agenda
   10 The Secret Of The Veda
   9 Collected Poems
   9 Aion
   8 Theosophy
   8 The Bible
   8 Raja-Yoga
   8 Poetics
   7 Words Of Long Ago
   7 Twilight of the Idols
   7 The Mother With Letters On The Mother
   7 Letters On Yoga I
   7 A Garden of Pomegranates - An Outline of the Qabalah
   6 The Secret Doctrine
   6 The Hero with a Thousand Faces
   6 Talks
   6 Kena and Other Upanishads
   5 Words Of The Mother III
   5 Walden
   5 Hymns to the Mystic Fire
   4 The 7 Habits of Highly Effective People
   4 Tara - The Feminine Divine
   4 Patanjali Yoga Sutras
   4 Knowledge of the Higher Worlds
   4 General Principles of Kabbalah
   4 Bhakti-Yoga
   3 The Way of Perfection
   3 The Red Book Liber Novus
   3 The Interior Castle or The Mansions
   3 Sex Ecology Spirituality
   3 On Education
   3 How to Free Your Mind - Tara the Liberator
   3 Dark Night of the Soul
   3 Agenda Vol 1
   2 The Lotus Sutra
   2 The Integral Yoga
   2 The Ever-Present Origin
   2 The Castle of Crossed Destinies
   2 The Blue Cliff Records
   2 Talks With Sri Aurobindo
   2 Selected Fictions
   2 Book of Certitude
   2 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 Advanced Dungeons and Dragons 2E


00.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  
  And men have the audaCity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.
  

0.01_-_Life_and_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  Yogic methods have something of the same relation to the customary psychological workings of man as has the scientific handling of the force of electriCity or of steam to their normal operations in Nature. And they, too, like the operations of Science, are formed upon a knowledge developed and confirmed by regular experiment, practical analysis and constant result. All
  Rajayoga, for instance, depends on this perception and experience that our inner elements, combinations, functions, forces, can be separated or dissolved, can be new-combined and set to novel and formerly impossible workings or can be transformed and resolved into a new general synthesis by fixed internal processes. Hathayoga similarly depends on this perception and experience that the vital forces and functions to which our life is normally subjected and whose ordinary operations seem set and indispensable, can be mastered and the operations changed or suspended with results that would otherwise be impossible and that seem miraculous to those who have not seized the rationale of their process. And if in some other of its forms this character of Yoga is less apparent, because they are more intuitive and less mechanical, nearer, like the Yoga of Devotion, to a supernal ecstasy or, like the Yoga of Knowledge, to a supernal infinity of consciousness and being, yet they too start from the use of some principal faculty in us by ways and for ends not contemplated in its everyday spontaneous workings. All methods grouped under the common name of Yoga are special psychological processes founded on a fixed truth of Nature and developing, out of normal functions, powers and results which were always latent but which her ordinary movements do not easily or do not often manifest.

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Conditions of the Synthesis
   to this conclusion that mental life, far from being a recent appearance in man, is the swift repetition in him of a previous achievement from which the Energy in the race had undergone one of her deplorable recoils. The savage is perhaps not so much the first forefather of civilised man as the degenerate descendant of a previous civilisation. For if the actuality of intellectual achievement is unevenly distributed, the capaCity is spread everywhere. It has been seen that in individual cases even the racial type considered by us the lowest, the negro fresh from the perennial barbarism of Central Africa, is capable, without admixture of blood, without waiting for future generations, of the intellectual culture, if not yet of the intellectual accomplishment of the dominant European. Even in the mass men seem to need, in favourable circumstances, only a few generations to cover ground that ought apparently to be measured in the terms of millenniums. Either, then, man by his privilege as a mental being is exempt from the full burden of the tardy laws of evolution or else he already represents and with helpful conditions and in the right stimulating atmosphere can always display a high level of material capaCity for the activities of the intellectual life.
  
  It is not mental incapaCity, but the long rejection or seclusion from opportunity and withdrawal of the awakening impulse that creates the savage. Barbarism is an intermediate sleep, not an original darkness.
  
  Moreover the whole trend of modern thought and modern endeavour reveals itself to the observant eye as a large conscious effort of Nature in man to effect a general level of intellectual equipment, capaCity and farther possibility by universalising the opportunities which modern civilisation affords for the mental life. Even the preoccupation of the European intellect, the protagonist of this tendency, with material Nature and the externalities of existence is a necessary part of the effort. It seeks to prepare a sufficient basis in man's physical being and vital energies and in his material environment for his full mental possibilities. By the spread of education, by the advance of the backward races, by the elevation of depressed classes, by the multiplication of labour-saving appliances, by the movement
  
  --
  15
   towards ideal social and economic conditions, by the labour of Science towards an improved health, longevity and sound physique in civilised humanity, the sense and drift of this vast movement translates itself in easily intelligible signs. The right or at least the ultimate means may not always be employed, but their aim is the right preliminary aim, - a sound individual and social body and the satisfaction of the legitimate needs and demands of the material mind, sufficient ease, leisure, equal opportunity, so that the whole of mankind and no longer only the favoured race, class or individual may be free to develop the emotional and intellectual being to its full capaCity. At present the material and economic aim may predominate, but always, behind, there works or there waits in reserve the higher and major impulse.
  
  And when the preliminary conditions are satisfied, when the great endeavour has found its base, what will be the nature of that farther possibility which the activities of the intellectual life must serve? If Mind is indeed Nature's highest term, then the entire development of the rational and imaginative intellect and the harmonious satisfaction of the emotions and sensibilities must be to themselves sufficient. But if, on the contrary, man is more than a reasoning and emotional animal, if beyond that which is being evolved, there is something that has to be evolved, then it may well be that the fullness of the mental life, the suppleness, flexibility and wide capaCity of the intellect, the ordered richness of emotion and sensibility may be only a passage towards the development of a higher life and of more powerful faculties which are yet to manifest and to take possession of the lower instrument, just as mind itself has so taken possession of the body that the physical being no longer lives only for its own satisfaction but provides the foundation and the materials for a superior activity.
  
  --
  
  The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plastiCity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
  

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  He can subordinate this aim, but only to physical Nature's other instincts, the reproduction of the individual and the conservation of the type in the family, class or community. Self, domestiCity, the accustomed order of the society and of the nation are the constituents of the material existence. Its immense importance in the economy of Nature is self-evident, and commensurate is the importance of the human type which represents it. He assures her of the safety of the framework she has made and of the orderly continuance and conservation of her past gains.
  
  --
  
  Yet he admits so much of spirituality as has been enforced on his customary ideas by the great religious outbursts of the past and he makes in his scheme of society a place, venerable though not often effective, for the priest or the learned theologian who can be trusted to provide him with a safe and ordinary spiritual pabulum. But to the man who would assert for himself the liberty of spiritual experience and the spiritual life, he assigns, if he admits him at all, not the vestment of the priest but the robe of the Sannyasin. Outside society let him exercise his dangerous freedom. So he may even serve as a human lightning-rod receiving the electriCity of the Spirit and turning it away from the social edifice.
  

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour. The object of physical Nature, the preservation of the mere physical life, its highest perfection, even in a certain sense the capaCity of a greater enjoyment of physical living have been carried out on an abnormal scale. But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so complete a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return for this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilised, not thrown into the common sum of the world's activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.
  
  --
  
  By Samadhi, in which the mind acquires the capaCity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capaCity of that free and concentrated energising of consciousness on
  
  --
  37
   its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capaCity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world. For the ancient system of
  Rajayoga aimed not only at Swarajya, self-rule or subjective empire, the entire control by the subjective consciousness of all the states and activities proper to its own domain, but included

0.05_-_1955, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  Generally, when these movements are made in the right way, they are followed by a perfect identification, a dissolution of the ego, bringing about a sublime feliCity.
  

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

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  (Upon awakening)
  The control over the movements of the vertebrae, lost a long time ago (which resulted in a kind of insensitivity and incapaCity to move them at will) has returned to a great extent: the consciousness is once again able to express itself and the back can straighten up very visibly.
  
  --
  Vibration immediately, as soon as it came, through a shock of identity?
  Individually, each one's goal was to make himself ready, to enter into a more or less intimate individual relationship with this Force, so as to help the process; or else, if he could not help, at least be ready to recognize and be open to the Force when it would manifest. Then instead of being an alien element in a world in which your OWN inner capaCity remains unmanifest, you suddenly
   become THAT, you enter directly, fully, into the very atmosphere: the Force is there, all around you, permeating you.

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  The Passive Nights, in which it is God Who accomplishes the purgation, are
  based upon this incapaCity. Souls 'begin to enter' this dark night
  when God draws them forth from the state of beginnerswhich is the

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  The qualities more particularly required for the tests of physical Nature are endurance and plastiCity, cheerfulness and fearlessness.
  
  --
  
  So given the multipliCity of experiences and the impossibility of spending my life speaking and writing, you must clearly understand that everything is possible and not be dogmatic. Nevertheless,
  I can give you a few general indications.

01.01_-_The_Symbol_Dawn, #Savitri, #Sri Aurobindo, #Integral Yoga
  Awaiting her ordeal's hour abode,
  Outcast from her inborn feliCity,
  Accepting life's obscure terrestrial robe,

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    Years like gold raiment of the gods that pass;
    Her youth sat throned in calm feliCity.
    But joy cannot endure until the end:

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  It left mind's distance from the Truth supreme
  And lost life's incapaCity for bliss.
  All now suppressed in us began to emerge.

01.03_-_Yoga_and_the_Ordinary_Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  There are many ways of opening to this Divine consciousness or entering into it. My way which I show to others is by a constant practice to go inward into oneself, to open by aspiration to the Divine and once one is conscious of it and its action to give oneself to It entirely. This self-giving means not to ask for anything but the constant contact or union with the Divine Consciousness, to aspire for its peace, power, light and feliCity, but to ask nothing else and in life and action to be its instrument only for whatever work it gives one to do in the world. If one can once open and feel the Divine Force, the
  Power of the Spirit working in the mind and heart and body, the rest is a matter of remaining faithful to It, calling for it always, allowing it to do its work when it comes and rejecting every other and inferior Force that belongs to the lower consciousness and the lower nature.

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  He goes or, armed with her fiat, to discover
  A new mind and body in the City of God
  And enshrine the Immortal in his glory's house

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #Sri Aurobindo, #Integral Yoga
    A wounded happiness that cannot live,
    A brief feliCity of mind or sense
    Thrown by the World-Power to her body-slave,
  --
    Half-seen at first through wonder's gleaming lids,
    Surprised the vision with feliCity;
    Sunbelts of knowledge, moonbelts of delight

02.01_-_The_World-Stair, #Savitri, #Sri Aurobindo, #Integral Yoga
      Which if enacted and experienced here
      Our dulled capaCity soon would cease to feel
    Or our mortal frailty could not long endure,

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  Till in the naked ether of the peaks
  The spirit's simpliCity alone is left,
  The eternal being's first transparent robe.
  --
  Assigned as Force to a bound corner-Mind,
  Attached to the safe pauCity of her room,
  She did her little works and played and slept

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Where each could be the law and way of life,
  But none could offer a pure feliCity;
  Only a flickering zest they left behind
  --
  Towered spirals, magic rings of vivid hue
  And gleaming spheres of strange feliCity
  Floated through distance like a symbol world.
  --
  There could have reached our divinised sense and heart
  Some natural feliCity's bright extreme,
  Some thrill of Supernature's absolutes:

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Imposing on inconscience consciousness,
  She brought into Matter's dull tenaCity
  Her anguished claim to her lost sovereign right,
  --
  Forgotten the fearless godhead of her walk;
  Renounced was the glory and feliCity,
  The adventure in the dangerous fields of Time:
  --
  A touch of God's rapture in creation's acts,
  A lost remembrance of feliCity
  Lurks still in the dumb roots of death and birth,

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  The eternal Entity prepares within
  Its matter of divine feliCity,
  Its reign of heavenly phenomenon.
  --
  A huge obstruction its immobile heart,
  The watching opaCity multiplied as he moved
  Its hostile mass of dead and staring eyes;

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Her sorrow into a magic crown of song.
  Brief are her snatches of feliCity
  That touch the surface, then escape or die:
  --
  Of creatures and their doings and events,
  A City of the traffic of bound souls,
  A market of creation and her wares,
  --
  What by our mind's forgetfulness we miss,
  Our being's natural feliCity,
  Our heart's delight we have exchanged for grief,

02.07_-_The_Descent_into_Night, #Savitri, #Sri Aurobindo, #Integral Yoga
    It had no ruler, only groups that strove.
    He saw a City of ancient Ignorance
    Founded upon a soil that knew not Light.
  --
    Power and utility were their Truth and Right,
    An eagle rapaCity clawed its coveted good,
    Beaks pecked and talons tore all weaker prey.
  --
    Only remained like a pale motionless ghost
    An incapaCity for faith and hope
    And the dread conviction of a vanquished soul

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Threw vivid spots on the dull aching hours.
  To watch the drama of infeliCity,
  The writhing of creatures under the harrow of doom

02.09_-_The_Paradise_of_the_Life-Gods, #Savitri, #Sri Aurobindo, #Integral Yoga
  In fragrance of the unearthly asphodel.
  A silence of feliCity wrapped the heavens,
  A careless radiance smiled upon the heights;
  --
  It shrank no more from the supreme demand
  Of an untired capaCity for bliss,
  A might that could explore its own infinite
  --
  And draws it to the breast of God's desire,
  And felt its honey of feliCity
  Flow through his veins like the rivers of Paradise,
  --
  Overwhelmed his limbs and round his soul became
  A fiery ocean of feliCity;
  He foundered drowned in sweet and burning vasts:

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  And upward points the spirit's climbing Fire.
  This breath of hundred-hued feliCity
  And its pure heightened figure of Time's joy,

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  Above the Masters of the Ideal throne
  In sessions of secure feliCity,
  In regions of illumined certitude.
  --
  It still remembers its exalted sphere
  And the high City of its splendid birth.
  A memory steals in from lost heavens of Truth,
  A wide release comes near, a Glory calls,
  A might looks out, an estranged feliCity.
  In glamorous passages of half-veiled light

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  And gives the rapture-offering of its all,
  And the soul opens to feliCity.
  A bliss is felt that never can wholly cease,

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  An immortal point of power, a block of poise
  In a cosmiCity's wide formless surge,
  A conscious edge of the Transcendent's might

03.02_-_The_Adoration_of_the_Divine_Mother, #Savitri, #Sri Aurobindo, #Integral Yoga
  Made happy the weight of long unending Time,
  The secret caught of God's feliCity.
  Affirming in life a hidden ecstasy

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  A plenitude of illimitable Light,
  An authentiCity of intuitive Truth,
  A glory and passion of creative Force.
  --
  Its fixity and sweet permanence of charm
  Made a bright pedestal for feliCity.
  Its bodies woven by a divine sense

04.01_-_The_Birth_and_Childhood_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  A dream loitered in the dumb mind of Space,
  Time opened its chambers of feliCity,
  An exaltation entered and a hope:
  --
  He made her body beautiful with his kiss.
  Impatient for feliCity he came,
  High-fluting with the col's happy voice,
  --
  A magic passion trembles in its blooms,
  Its boughs aspire in hushed feliCity.
  An occult godhead of this beauty is cause,
  --
  Her aspiration called high destiny down;
  A silent warrior paced in her City of strength
  Inviolate, guarding Truth's diamond throne.

04.03_-_The_Call_to_the_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Ascend from Nature to divinity's heights;
  Face the high gods, crowned with feliCity,
  Then meet a greater god, thy self beyond Time."

05.01_-_The_Destined_Meeting-Place, #Savitri, #Sri Aurobindo, #Integral Yoga
  Moved by a universal will of joy
  The trees bloomed in their green feliCity
  And the wild children brooded not on pain.

05.02_-_Satyavan, #Savitri, #Sri Aurobindo, #Integral Yoga
  Boughs whispering to a constancy of light
  Sheltered a dim and screened feliCity,
  And slowly a supine inconstant breeze

05.03_-_Satyavan_and_Savitri, #Savitri, #Sri Aurobindo, #Integral Yoga
  A nave of trees enshrined the hermit thatch,
  The new deep covert of her feliCity,
  Preferred to heaven her soul's temple and home.

06.01_-_The_Word_of_Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  And, guarded in a cloistral joy of woods,
  Screened banks sink down into feliCity
  Seized by the curved incessant yearning hands
  --
  Till through the shining gates and mystic streets
  Of the City of lapis lazuli and pearl
  Proud deeds step forth, a rank and march of gods.
  --
  Heal with her bliss the tired breast of earth
  And cast like a happy snare feliCity.
  
  --
  So are her dawns like jewelled leaves of light,
  So casts she her feliCity on men.
  
  --
  Then let thy blessing put the immortals' seal
  On these bright lives' unstained feliCity
  Pushing the ominous Shadow from their days.

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  It twisted into forms of good and ill
  The frank simpliCity of the animal's acts;
  It turned the straight path hewn by the body's gods,
  --
  Ambushed they lie waiting their hour to leap,
  Surrounding with danger the sieged City of life:
  Admitted into the citadel of man's days
  --
  In a vast of Truth and Consciousness and Light
  The soul looked out from its feliCity.
  

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  Confident of entrance and the visa's seal,
  It came to the silent City of the brain
  Towards its accustomed and expectant quay,

1.001_-_The_Aim_of_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  The whole difficulty is that the structure of life is arranged in such a pattern that the depth of human understanding is incapable of touching its borders. We are not simply living life we are identical with life itself. One of the most difficult things to define is life itself. We cannot say what life is. It is only a word that we utter without any clear meaning before our eyes. It is an enigma, a mystery a mystery which has caught hold of us, which extracts the blood out of us every day, which keeps us restless and tantalises us, promising us satisfaction but never giving it. Life is made in such a way that there are promises which are never fulfilled. Every object in the world promises satisfaction, but it never gives satisfaction it only promises. Until death it will go on promising, but it will give nothing, and so we will die in the same way as we were born. Because we have been dying without having the promise fulfilled, we will take rebirth so that we will see if the promise can be fulfilled, and the same process is continued, so that endlessly the chain goes on in a hopeless manner. This vicious circle of human understanding, or rather human incapaCity to understand, has arisen on account of the isolation of the human individual from the pattern of life.
  
  --
  
  All knowledge gathered through observations, whether through a microscope or telescope, in laboratories, etc., is ultimately invalid because it presupposes the static existence of the observer himself, the scientist's capaCity to impartially observe and to unconditionally understand the conditions of what he observes very strange indeed, really. How does the scientist take for granted or imagine that he is an unconditioned observer and everything that he observes is conditioned? It is not true, because the observing scientist is as much conditioned by factors as the object that he observes. So, who is to observe the conditions of his own observing apparatus: his body, his senses the eyes, for example, and even the mind, which is connected to the body? Inasmuch as the observing scientist the observing individual, the knowing person is as much conditioned and limited as the object that is observed or seen, it is not possible to have ultimately valid knowledge in this world.
  
  --
  
  What are problems? A problem is a situation that has arisen on account of the irreconcilability of one person, or one thing, with the status and condition of another person, or another thing. I cannot reconcile my position with your position; this is a problem. You cannot reconcile your position with mine; this is a problem. Why should there be such a condition? How is it that it is not possible for me to reconcile myself with you? It is not possible because there is no clear perception of my relationship with you. I have a misconceived idea of my relationship with you and, therefore, there is a misconceived adjustment of my personality with yours, and a misconception cannot solve a problem. The problem is nothing but this misconception nothing else. The irreconcilability of one thing with another arises on account of the basic difficulty I mentioned, that the person who wishes to bring about this reconciliation, or establish a proper relationship, misses the point of one's own vital connection underline the word 'vital' with the object or the person with which, or with whom, this reconciliation is to be effected. Inasmuch as this kind of knowledge is beyond the purview or capaCity of the ordinary human intellect, the knowledge of the Veda is regarded as supernormal, superhuman: apaurusheya not created or manufactured by an individual. This is not knowledge that has come out of reading books. This is not ordinary educational knowledge. It is a knowledge which is vitally and organically related to the fact of life. I am as much connected with the fact of life as you are, and so in my observation and study and understanding of you, in my relationship with you, I cannot forget this fact. The moment I disconnect myself from this fact of life which is unanimously present in you as well as in me, I miss the point, and my effort becomes purposeless.
  

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  He now is safe, delivered from himself;
  He travels to silence and feliCity.
  

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  Oblivious of her nature and her state,
  Forgetting her instinct of feliCity,
  Forgetting to create a world of joy,
  --
  
  "A secret air of pure feliCity
  Deep like a sapphire heaven our spirits breathe;
  --
  Death of his body Matter's gate to peace,
  Death of his soul his last feliCity.
  
  --
  And thou shalt harvest in thy joyful house
  FeliCity of thy surrounded eves.
  

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  The finite in its little sections parked,
  Amazed, credits not God's audaCity
  Who dares to be the unimagined All

1.007_-_Initial_Steps_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  To reiterate, this discipline is not a kind of imposition on the mind or the body, but it is a necessity. If the doctor tells us that we must take a capsule or a tablet at a particular time in a day, in such a quantity, he is not intending to impose upon us any kind of torture definitely not. It is a kind of method that he is introducing into our life for the purpose of regaining health. An introduction of a method cannot be regarded as a torture. It is not a compulsion and, therefore, discipline in this sense is not only necessary but indispensable, considering the nature of the goal that is before us. Why then this insistence on system, method, organisation, punctuality, tenaCity, persistence, etc., in the practice? The reason is that it is the nature of the goal itself. The goal of life is the ultimate point of system.
  

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  The reason behind our feeling a solidity, concreteness, hardness, etc. of an object and a shape perceived by the eyes, is because the condition of the senses which perceive and that of the mind behind the senses are on the same level as the constitution of the object. That is why we can see this world and not the heavens, for example. We cannot say that heavens do not exist; but why do we not see them? Because the constitution of the objects of the heaven is subtler than, less dense than, the constitution of our present individuality the two are not commensurate with each other. Or, to give a more concrete example, why don't we hear the music when the radio is not switched on? Somebody must be singing at the radio station now, but our ears are unable to hear; they can't hear anything because the constitution, the structure, the frequency, the wavelength of the electrical message that is sent by the broadcasting station is subtler than the constitution and the structure of the eardrum. It is not possible for the eardrum to catch it because it is gross. But if you talk, I can hear, because the sound that you make by talking is of the same level or degree of density as the capaCity of the eardrum. I can hear your sound, but not the sounds of radio waves, music, or the message, because of the dissimilarity of the structure of frequency, wavelength or density of structure.
  

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
  I think that it is altogether wrong to allow yourself to be worried by "psychological, moral, and artistic problems." It is no good your starting anything of any kind unless you can see clearly into the simpliCity of truth. All this humming and hawing about things is moral poison. What is the use of being a woman if you have not got an intuition, an instinct enabling you to distinguish between the genuine and the sham?
  
  --
  
  Still, it would be kind of you to go through a page or so with me, and tell me where the shoe pinches. Of course I have realized the difficulty long ago; but I don't know the solution or if there is a solution. I did think of calling Magick "Magick Without Tears"; and I did try having my work cross-examined as I went on by minds of very inferior education or capaCity. In fact, Parts I and II of Book 4 were thus tested.
  

1.00c_-_INTRODUCTION, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  the ethical theory that you must not hate, and must love,
  because, just as in the case of electriCity, or any other force,
  the modern theory is that the power leaves the dynamo and

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Sri Ramakrishna, the God-man of modern India, was born at Kmrpukur. This village in the Hooghly District preserved during the last century the idyllic simpliCity of the rural areas of Bengl. Situated far from the railway, it was untouched by the glamour of the City. It contained rice-fields, tall palms, royal banyans, a few lakes, and two cremation grounds. South of the village a stream took its leisurely course. A mango orchard dedicated by a neighbouring zamindr to the public use was frequented by the boys for their noonday sports. A highway passed through the village to the great temple of Jagannth at Puri, and the villagers, most of whom were farmers and craftsmen, entertained many passing holy men and pilgrims. The dull round of the rural life was broken by lively festivals, the observance of sacred days, religious singing, and other innocent pleasures.
  
  --
  
  Khudirm Chattopdhyya and Chandra Devi, the parents of Sri Ramakrishna, were married in 1799. At that time Khudirm was living in his ancestral village of Derepore, not far from Kmrpukur. Their first son, Rmkumr, was born in 1805, and their first daughter, Ktyyani, in 1810. In 1814 Khudirm was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kmrpukur, where he was given a dwelling and about an acre of fertile land. The crops from this little property were enough to meet his family's simple needs. Here he lived in simpliCity, dignity, and contentment.
  
  --
  
  Rmkumr did not at first oppose the ways of his temperamental brother. He wanted Gaddhar to become used to the conditions of City life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gaddhar must, as a householder, earn his livelihood through the performance of his brhminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects.
  
  --
  
  In It there is no time, no space, no causality, no multipliCity. But through My, Its inscrutable Power, time, space, and causality are created and the One appears to break into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death.
  
  --
  
  is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme FeliCity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted.
  
  --
  
  The teacher and the disciple repaired to the meditation room near by. Totpuri began to impart to Sri Ramakrishna the great truths of Vednta. "Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of My, that enchantress who makes the impossible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of Samdhi, he does not perceive time and space or name and form, the offspring of My. Whatever is within the domain of My is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through Samdhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totpuri said "That knowledge is shallow by which one sees or hears or knows another. What is shallow is worthless and can never give real feliCity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"
  
  --
  
  The party entered holy Banras by boat along the Ganges. When Sri Ramakrishna's eyes fell on this City of iva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the City he treated every particle of its earth with utmost respect. At the Manikarnik Ght, the great cremation ground of the City, he actually saw iva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Banras attains salvation through the grace of iva. He paid a visit to Trailanga Swmi, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of iva.
  
  --
  
  No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kli and forthwith went into Samdhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brhmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengli of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholiCity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengl, the best products of Western education, with Keshab, the idol of young Bengl, as their leader.
  
  --
  
  ivanth, one day, was greatly impressed by the Master's utter simpliCity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his Samdhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sdhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of ivanth's books. He took the Master's words literally and failed to see their real import.
  

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  When we leave the field of art for that of spiritual religion, the scarCity of competent reporters becomes even more strongly marked. Of the day-to-day life of the great theocentric saints and contemplatives we know, in the great majority of cases, nothing whatever. Many, it is true, have recorded their doctrines in writing, and a few, such as St. Augustine, Suso and St. Teresa, have left us autobiographies of the greatest value.
  
  --
  
  "M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentriCity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
  
  --
  
  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.)
  
  --
  
  Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attributed it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the City. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
  
  --
  
  M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the City and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
  
  
  After the Master's demise, M. went on pilgrimage several times. He visited Banras, Vrindvan, Ayodhy and other places. At Banras he visited the famous Trailinga Swmi and fed him with sweets, and he had long conversations with Swami Bhaskarananda, one of the noted saintly and scholarly Sannysins of the time. In 1912 he went with the Holy Mother to Banras, and spent about a year in the company of Sannysins at Banras, Vrindvan, Hardwar, Hrishikesh and Swargashram. But he returned to Calcutta, as that City offered him the unique opportunity of associating himself with the places hallowed by the Master in his lifetime. Afterwards he does not seem to have gone to any far-off place, but stayed on in his room in the Morton School carrying on his spiritual ministry, speaking on the Master and his teachings to the large number of people who flocked to him after having read his famous Kathmrita known to English readers as The Gospel of Sri Ramakrishna.
  
  --
  
  It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now we can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." ( Vednta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historiCity of the Master and his teachings at any time in the future.
  
  --
  
  About twenty-seven years of his life he spent in this way in the heart of the great City of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
  

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  
  The Lord hath ordained that in every City a House of Justice be established wherein shall gather counsellors to the number of Baha, and should it exceed this number it doth not matter. They should consider themselves as entering the Court of the presence of God, the Exalted, the Most High, and as beholding Him Who is the Unseen. It behoveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, O ye that perceive.
  
  --
  
  No marriage may be contracted without payment of a dowry, which hath been fixed for City-dwellers at nineteen mithqals of pure gold, and for village-dwellers at the same amount in silver. Whoso wisheth to increase this sum, it is forbidden him to exceed the limit of ninety-five mithqals. Thus hath the command been writ in majesty and power. If he content himself, however, with a payment of the lowest level, it shall be better for him according to the Book. God, verily, enricheth whomsoever He willeth through both heavenly and earthly means, and He, in truth, hath power over all things.
  
  --
  
  God hath decreed, in token of His mercy unto His creatures, that semen is not unclean. Yield thanks unto Him with joy and radiance, and follow not such as are remote from the Dawning-place of His nearness. Arise ye, under all conditions, to render service to the Cause, for God will assuredly assist you through the power of His sovereignty which overshadoweth the worlds. Cleave ye unto the cord of refinement with such tenaCity as to allow no trace of dirt to be seen upon your garments. Such is the injunction of One Who is sanctified above all refinement. Whoso falleth short of this standard with good reason shall incur no blame. God, verily, is the Forgiving, the Merciful. Wash ye every soiled thing with water that hath undergone no alteration in any one of the three respects; take heed not to use water that hath been altered through exposure to the air or to some other agent. Be ye the very essence of cleanliness amongst mankind. This, truly, is what your Lord, the Incomparable, the All-Wise, desireth for you.
  
  --
  
  It is forbidden you to transport the body of the deceased a greater distance than one hour's journey from the City; rather should it be interred, with radiance and serenity, in a nearby place.
  

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