classes ::: subject,
children :::
branches ::: Communication

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

between people
between parts of the self (like talking to the overmind, or the body, or the body talking to me (saying its hungry)
what about the vital? what does it say?
who is talking who is hearing? is it the same person?
see also ::: parts of the self, thoughtforms, conversation

questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ 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







select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards (table), project, project 0001, Savitri, Savitri (extended toc), 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)

communication ::: n. --> The act or fact of communicating; as, communication of smallpox; communication of a secret.
Intercourse by words, letters, or messages; interchange of thoughts or opinions, by conference or other means; conference; correspondence.
Association; company.
Means of communicating; means of passing from place to place; a connecting passage; connection.

Communication: A term used to refer to a certain feature of sign-situations, viz. the identity, similarity or correspondence of what is understood by the interpreter with what is, or is intended to be, expressed by the speaker.

Communication: (Lat. communicare, to share) Intercourse between minds or selves whereby sensations, imagery or conceptional meanings are transferred from one to another. Communication includes: ordinary sense-mediated communication by means of speech, writing, gesture, facial expression and bodily attitude and allegedly direct contact between minds by mental telepathy and other occult means. See Telegnosts; Telepathy. -- L.W.

Communication and Network Riser
(CNR) A specification for {audio},
{modem}, {USB} and {Local Area Networking} interfaces of core
computer logic {chip sets}. {Intel} introduced CNR on
2000-02-07. It was mainly developed by hardware and software
developers who helped release AMR ({Audio/Modem Riser}) and is
used by several computer manufacturers.

Communications Decency Act
(CDA) An amendment to the U.S. 1996 Telecommunications
Bill that went into effect on 1996-02-08. The law, originally
proposed by Senator James Exon to protect children from
obscenity on the Internet, ended up making it punishable by
fines of up to $250,000 to post indecent language on the
Internet anywhere that a minor could read it.
Thousands of outraged {Internet} users turned their {web
pages} black in protest or displayed the {Electronic Frontier
Foundation}'s special {icons}.
On 1996-06-12, a three-judge panel in Philadelphia ruled the
CDA unconstitutional and issued an injunction against the
United States Justice Department forbidding them to enforce
the "indecency" provisions of the law. Internet users
celebrated by displaying an animated "Free Speech" fireworks
icon to their web pages, courtesy of the {Voters
Telecommunications Watch}. The Justice Department appealed
the decision to the U.S. Supreme Court.

Communications of the ACM
(CACM) A monthly publication by the {Association
for Computing Machinery} sent to all members. CACM is an
influential publication that keeps computer science
professionals up to date on developments. Each issue includes
articles, case studies, practitioner oriented pieces, regular
columns, commentary, departments, the ACM Forum, technical
correspondence and advertisements.

communications port
A connector for a communications
interface, usually, a {serial port}.

Communications Server
{IBM}'s rebranding of {ACF}.

communications software
{Application programs}, {operating
system} components, and probably {firmware}, forming part of a
{communication system}. These different software components
might be classified according to the functions within the
{Open Systems Interconnect} model which they provide.
Typical applications include a {web browser}, {Mail User
Agent}, {chat} and {telnet}.

communication system
A system or facility for transfering data
between persons and equipment. The system usually consists of
a collection of individual communication {networks},
transmission systems, relay stations, tributary stations and
{terminal} equipment capable of interconnection and
interoperation so as to form an integrated whole. These
individual components must serve a common purpose, be
technically compatible, employ common procedures, respond to
some form of control and generally operate in unison.
["Communications Standard Dictionary", 2nd Edition, Martin
H. Weik].

communication ::: n. --> The act or fact of communicating; as, communication of smallpox; communication of a secret.
Intercourse by words, letters, or messages; interchange of thoughts or opinions, by conference or other means; conference; correspondence.
Association; company.
Means of communicating; means of passing from place to place; a connecting passage; connection.

Communications Decency Act ::: (legal) (CDA) An amendment to the U.S. 1996 Telecommunications Bill that went into effect on 08 February 1996, outraging thousands of Internet users who it punishable by fines of up to $250,000 to post indecent language on the Internet anywhere that a minor could read it.The Electronic Frontier Foundation created public domain blue ribbon icons that many web authors downloaded and displayed on their web pages.On 12 June 1996, a three-judge panel in Philadelphia ruled the CDA unconstitutional and issued an injunction against the United States Justice to their web pages, courtesy of the Voters Telecommunications Watch. The Justice Department has appealed the decision to the U.S. Supreme Court. (1996-11-03)

Communications of the ACM ::: (publication) (CACM) A monthly publication by the Association for Computing Machinery sent to all members. CACM is an influential publication that commentary, departments, the ACM Forum, and technical correspondence, and advertisements. . (1995-01-18)

communications port ::: (hardware, communications) A connector for a communications interface, usually, a serial port. (1996-08-04)

Communications Server ::: (operating system) IBM's rebranding of ACF. (1999-01-20)

communications software ::: (communications, software) Application programs, operating system components, and probably firmware, forming part of a communication system. These different software components might be classified according to the functions within the Open Systems Interconnect model which they provide.(2001-03-18)

communication system ::: (communications) A system or facility capable of providing information transfer between persons and equipment. The system usually consists of a components must serve a common purpose, be technically compatible, employ common procedures, respond to some form of control, and generally operate in unison.[Communications Standard Dictionary, 2nd Edition, Martin H. Weik]. (1995-02-06)

Communication - The transferring of a message from the sender to the receiver, who understands the message.

Communication media - The written, oral or methods used to communicate a message.

Communication nets - The ways in which members of a group communicate with each other.

--- QUOTES [12 / 12 - 500 / 3835] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   3 Sri Aurobindo
   2 The Mother
   1 Plato
   1 Peter J Carroll
   1 Norbert Wiener
   1 Ken Wilber
   1 Dr Robert A Hatch
   1 Charles Eisenstein
   1 Abraham Maslow


   13 Asa Don Brown
   11 Anonymous
   7 John C Maxwell
   6 Stephen R Covey
   6 Haruki Murakami
   5 John Dewey
   5 Dave Eggers
   4 Stephen Covey
   4 Charles Dickens
   4 Anne Morrow Lindbergh
   3 Yoko Ono
   3 Shannon L Alder
   3 Peter Drucker
   3 Michel de Montaigne
   3 L Ron Hubbard
   3 Jim Rohn
   3 Edward Snowden
   3 Ben Horowitz
   2 Unknown
   2 T S Eliot
   2 Talal Abu Ghazaleh
   2 Stephen King
   2 Simon Sinek
   2 Sam Altman
   2 Rowan Williams
   2 Paulo Coelho
   2 Oprah Winfrey
   2 Norbert Wiener
   2 Niklas Luhmann
   2 Napoleon Bonaparte
   2 Marshall B Rosenberg
   2 John Sandford
   2 John P Kotter
   2 Jim George
   2 J B Priestley
   2 Iris Murdoch
   2 Henry B Eyring
   2 Glenn Greenwald
   2 Franca Sozzani
   2 Ethan Zuckerman
   2 Eckhart Tolle
   2 Deborah Tannen
   2 David Carson
   2 Dale Carnegie
   2 Bryant McGill
   2 Benjamin E Mays
   2 A P J Abdul Kalam
   2 Anthony Robbins
   2 Al Ries
   2 Abraham Maslow

1:Secrecy, censorship, dishonesty, and blocking of communication threaten all the basic needs. ~ Abraham Maslow,
2:Very often, if an inner communication has been established, a silent pressure is more effective than anything else. ~ Sri Aurobindo, Letters on Yoga - II Practical Concerns in Work,
3:The Mother’s sleep is not sleep but an inner consciousness, in which she is in communication with people or working everywhere. ~ Sri Aurobindo, The Mother with Letters on The Mother Other Dreams and Experiences,
4:We in the richest societies have too many calories even as we starve for beautiful, fresh food; we have overlarge houses but lack spaces that truly embody our individuality and connectedness; media surround us everywhere while we starve for authentic communication. We are offered entertainment every second of the day but lack the chance to play. In the ubiquitous realm of money, we hunger for all that is intimate, personal, and unique. ~ Charles Eisenstein,
5:4. Study Every Day ::: Establish a daily routine where you study in one place a minimum of 4 -5 hours each day. There are different kinds and 'levels' of study discussed below. What is important is that study becomes the centerpiece of your day and the continuous element in your work week. Do not wait for exam-time to study. Exams offer the opportunity to refine what you know and to sharpen your communication skills. The best way to focus your view of things is to present it clearly in writing. Writing is a ritual for thinking. ~ Dr Robert A Hatch, How to Study ,
6:there is a special personal tie between you and me, between all who have turned to the teaching of Sri Aurobindo and myself, - and, it is well understood, distance does not count here, you may be in France, you may be at the other end of the world or in Pondicherry, this tie is always true and living. And each time there comes a call, each time there is a need for me to know so that I may send out a force, an inspiration, a protection or any other thing, a sort of message comes to me all of a sudden and I do the needful. These communications reach me evidently at any moment, and you must have seen me more than once stop suddenly in the middle of a sentence or work; it is because something comes to me, a communication and I concentrate. With those whom I have accepted as disciples, to whom I have said Yes, there is more than a tie, there is an emanation of me. This emanation warns me whenever it is necessary and tells me what is happening. Indeed I receive intimations constantly ~ The Mother, Words Of The Mother I ,
7:At every stage of technique since Daedalus or Hero of Alexandria, the ability of the artificer to produce a working simulacrum of a living organism has always intrigued people. This desire to produce and to study automata has always been expressed in terms of the living technique of the age. In the days of magic, we have the bizarre and sinister concept of Golem, that figure of clay into which the Rabbi of Prague breathed life with the blasphemy of the Ineffable Name of God. In the time of Newton, the automaton becomes the clockwork music box, with the little effigies pirouetting stiffly on top. In the nineteenth century, the automaton is a glorified heat engine, burning some combustible fuel instead of the glycogen of the human muscles. Finally, the present automaton opens doors by means of photocells, or points guns to the place at which a radar beam picks up an airplane, or computes the solution of a differential equation. ~ Norbert Wiener, Cybernetics or control and communication in the animal and the machine 1961,
8:''He is a great spirit,151 Socrates. All spirits are intermediate between god and mortal''.''What is the function of a spirit?'' I asked.''Interpreting and conveying all that passes between gods and humans: from humans, petitions and sacrificial offerings, and from gods, instructions and the favours they return. Spirits, being intermediary, fill the space between the other two, so that all are bound together into one entity. It is by means of spirits that all divination can take place, the whole craft of seers and priests, with their sacrifices, rites and spells, and all prophecy and magic. Deity and humanity are completely separate, but through the mediation of spirits all converse and communication from gods to humans, waking and sleeping, is made possible. The man who is wise in these matters is a man of the spirit,152 whereas the man who is wise in a skill153 or a manual craft,154 which is a different sort of expertise, is materialistic.155 These spirits are many and of many kinds, and one of them is Love''. ~ Plato, Symposium 202e,
9:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, communication and interplay with the others.There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. ~ Sri Aurobindo, The Life Divine Supermind Mind and the Overmind Maya,
10: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 ,
11:INVOCATION The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said: I am that I am not. Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered. The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished. There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy. If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults. The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation. ~ Peter J Carroll, Liber Null ,
12:Why do we forget our dreams? Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts of your being, you would remember all your dreams. But very few parts of the being are in communication. For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep. If you do not make a sudden movement when you wake up, if you remain very quiet, very still and a little attentive - quietly attentive - and concentrated, you will remember them, for the communication between the subtle physical and the physical is established - very rarely is there no communication. Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also begins to doze. The vital that was resting wakes up; it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten: naturally you cannot remember it because the vital dream takes its place. But if you wake up suddenly at that moment, you remember it. There are people who have made the experiment, who have got up at certain fixed hours of the night and when they wake up suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember. After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us suppose that it is the subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you wake up without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up you are not in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part comes, a little later another. You go backward; the last comes up first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up, do not stir; you repeat the dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up to the beginning. Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said when you wake up: take particular care not even to move your head on the pillow, remain absolutely still and let the dream return. Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense. But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure. Why are two dreams never alike?Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that.... Well! we must let people please themselves. You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming! ~ The Mother, Questions And Answers 1953 36?,

*** NEWFULLDB 2.4M ***

1:Communication, for ~ Trudi Canavan,
2:Communication is my thing. ~ Naomi Klein,
3:Art is communication. ~ Madeleine L Engle,
4:than any communications ~ Charles Dickens,
5:epistolary communication: ~ Isabel Allende,
6:No, communication is terrible! ~ Jeff Bezos,
7:behavior is communication. ~ Daniel J Siegel,
8:Communication is improbable. ~ Niklas Luhmann,
9:Consensus demands communication. ~ John Dewey,
10:who says communication needs words. ~ Unknown,
11:Communication is a way of life. ~ Asa Don Brown,
12:communication simply requires ~ Charles Petzold,
13:Writing is a communication. ~ Theodore Sturgeon,
14:All communication must lead to change ~ Aristotle,
15:Barriers shut down communication. ~ Lysa TerKeurst,
16:with honesty there came communication, ~ R J Lewis,
17:Communication is not a one-way street. ~ Jim George,
18:Only communication can communicate ~ Niklas Luhmann,
19:Art is the communication of ecstasy. ~ P D Ouspensky,
20:Compassionate Communication training. ~ Tawna Fenske,
21:I think communication is so firsbern. ~ Steve Martin,
22:Singing is the lowest form of communication. ~ Homer,
23:Miscommunication leads to complication. ~ Lauryn Hill,
24:Self-consciousness kills communication. ~ Rick Steves,
25:Authenticity empowers communication. ~ James L Nicodem,
26:Communication is the sister of leadership ~ John Adair,
27:Communication is the transfer of emotion. ~ Seth Godin,
28:Communication is the universal solvent. ~ L Ron Hubbard,
29:communication specialist Elin Cuijpers. ~ Matthew Mather,
30:personal communication, but I wanted to call ~ Anonymous,
31:Never mistake legibility for communication. ~ David Carson,
32:Don't confuse legibility with communication. ~ David Carson,
33:Evil communications corrupt good manners. ~ Charles Dickens,
34:Great communication begins with connection. ~ Oprah Winfrey,
35:A lack of communication leaves fear and doubt. ~ Kellan Lutz,
36:No blame, no hate - why no communication? ~ Charlaine Harris,
37:Communication is the real work of leadership. ~ Nitin Nohria,
38:near-field communication for contactless payments, ~ Anonymous,
39:I was analyzing the guys' nonverbal communication. ~ Glen Davis,
40:Communication is everyone's panacea for everything. ~ Tom Peters,
41:Communication is pointless and we're all doomed. ~ Frank Portman,
42:In communications, familiarity breeds apathy. ~ William Bernbach,
43:Do not put cleverness in front of the communication. ~ Paul Arden,
44:Every act of communication is a miracle of translation. ~ Ken Liu,
45:Friendship requires great communication. ~ Saint Francis de Sales,
46:God doesn't need verbal language for communication. ~ Mary C Neal,
47:Of all affairs, communication is the most wonderful. ~ John Dewey,
48:Real communication happens when people feel safe. ~ Ken Blanchard,
49:The goal of art-making in general is communication. ~ Will Cotton,
50:All life is profoundly dependent on communication. ~ Cheryl Heller,
51:Art is the most effective form of communication. ~ Jennifer Echols,
52:Communication is the lifeblood of an organization. ~ Asa Don Brown,
53:So art becomes not communication but mystification. ~ Iris Murdoch,
54:The secret of war lies in the communications. ~ Napoleon Bonaparte,
55:Conversation: The slowest form of human communication. ~ Don Herold,
56:A lie is any communication with intent to deceive, ~ Stephen R Covey,
57:Communication can only take place among equals. ~ Kenneth E Boulding,
58:Communication is only possible between equals. ~ Robert Anton Wilson,
59:Communication is the most important skill in life. ~ Stephen R Covey,
60:Communications are better now than in my Vietnam days. ~ R Lee Ermey,
61:there is no such thing as too much communication. ~ Patrick Lencioni,
62:Bad human communication leaves us less room to grow. ~ Rowan Williams,
63:Illiteracy is rampant. People are out of communication. ~ Karen Black,
64:Silence is a form of communication. Speech divides us. ~ David Malouf,
65:Trust leads to approachability and open communications. ~ Scott Weiss,
66:You can't be focussed without really great communication ~ Sam Altman,
67:Every act of communication is an act of translation. ~ Gregory Rabassa,
68:Only through communication can human life hold meaning. ~ Paulo Freire,
69:We are in the midst of a VoIP communications revolution. ~ Jeff Pulver,
70:A key to healthy problem solving is good communication. ~ Asa Don Brown,
71:Communication without a purpose is artistic masturbation. ~ Rod Steiger,
72:Effective teamwork begins and ends with communication ~ Mike Krzyzewski,
73:Humans are communications junkies. We just can't get enough. ~ Alan Kay,
74:People make music to get a reaction. Music is communication. ~ Yoko Ono,
75:Succinct is always good in inter-office communications. ~ John Sandford,
76:The art of communication is the language of leadership. ~ James C Humes,
77:The meaning of a communication is the result you get. ~ Richard Bandler,
78:What worries me is that now, communication is virtual. ~ Franca Sozzani,
79:You scholars, you're in communication with the devil. ~ Alexandre Dumas,
80:Communication is so much better when people are vulnerable. ~ A J McLean,
81:communication is theoretically very difficult. They think we ~ Lee Child,
82:The only way to end war is communication between people. ~ Oprah Winfrey,
83:Communications Corporation opened its doors in Mountain View, ~ Anonymous,
84:Communications is at the heart of e-commerce and community. ~ Meg Whitman,
85:Effective leadership begins with effective communication. ~ Asa Don Brown,
86:Every time I pass him he gives me the excommunication stare. ~ A J Cronin,
87:It must be that evil communications corrupt good dispositions. ~ Menander,
88:Male-female conversation is cross-cultural communication ~ Deborah Tannen,
89:Word of mouth is the most effective means of communication. ~ Ralph Nader,
90:Art is the most effective mode of communications that exists. ~ John Dewey,
91:Communication is to relationships what breath is to life. ~ Virginia Satir,
92:Information is giving out; communication is getting through. ~ Hans Finzel,
93:Love is the only channel for a clear communication. ~ Roger Delano Hinkins,
94:There is no communication in this world except between equals. ~ Ken Burns,
95:this framework is the pinnacle of narrative communication. ~ Donald Miller,
96:A good communication is the best medicine for healthy association ~ Unknown,
97:Communication in every which way is everything for the leader. ~ John Maeda,
98:Communication is the breath or death of any relationship ~ Rasheed Ogunlaru,
99:Communication is the most important single activity of man. ~ Stephen Covey,
100:Existence is communication, and communication, existence. ~ Haruki Murakami,
101:I've always thought of writing as sort of active communication. ~ Lily King,
102:Music is a very personal and emotional form of communication. ~ Trevor Dunn,
103:my problem with paper is that all communication dies with it. ~ Dave Eggers,
104:systems—power, propulsion, communication, life support—were ~ John Sandford,
105:The only healthy communication style is assertive communication. ~ Jim Rohn,
106:Art is a word which summarizes the quality of communication. ~ L Ron Hubbard,
107:Avoid miscommunication. The price you pay for it is horrendous. ~ Shiv Khera,
108:Good communication is the bridge between confusion and clarity. ~ Nat Turner,
109:The meaning of your communication is the response you get. ~ Gregory Bateson,
110:To pass beyond communication was to pass beyond salvation; he ~ Stephen King,
111:Effective communication is the best way to solve problems. ~ Bradford Winters,
112:Good communication is as stimulating as black coffee. ~ Anne Morrow Lindbergh,
113:No pleasure has any savor for me without communication. ~ Michel de Montaigne,
114:The ABCs are attitude, behavior and communication skills. ~ Gerald Chertavian,
115:Think of your communication in terms of telling a larger story. ~ Dan Portnoy,
116:90% of all management problems are caused by miscommunication. ~ Dale Carnegie,
117:(90 percent of communication occurs using just 500 words), ~ Jordan Peterson,
118:The first problem of communication is getting people's attention. ~ Chip Heath,
119:As a company grows, communication becomes its biggest challenge. ~ Ben Horowitz,
120:The great myth of our times is that technology is communication. ~ Libby Larsen,
121:Writing isn't letters on paper. It's communication. It's memory. ~ Isaac Marion,
122:Communication: the thing humans forgot when we invented words. ~ Richard Branson,
123:I have a very open line of communication with both my children. ~ Gloria Estefan,
124:In a downturn, aggressive PR and communications strategy is key. ~ Douglas Leone,
125:Intrapersonal communication is a reflection of your self-esteem. ~ Asa Don Brown,
126:It’s dangerous to confuse self-expression with communication. ~ Ursula K Le Guin,
127:Self-expression must pass into communication for its fulfillment. ~ Pearl S Buck,
128:The quality of your life is the quality of your communication. ~ Anthony Robbins,
129:There is a world of communication which is not dependent on words. ~ Mary Martin,
130:We decentralise permissions over the use of our communications. ~ Edward Snowden,
131:It’s common to cease all communication when a relationship ends. ~ Laurann Dohner,
132:Power in America today is control of the means of communication. ~ Theodore White,
133:RT is the Kremlin’s most important weapon in that communications war. ~ Anonymous,
134:The history of commerce is that of the communication of the people. ~ Montesquieu,
135:The larger the group, the simpler the communication needs to be. ~ John C Maxwell,
136:The question is the primary form of communication for little kids. ~ Jim Gaffigan,
137:What’s called luck is usually an outgrowth of successful communication. ~ Al Ries,
138:Writing and cookery are just two different means of communication. ~ Maya Angelou,
139:Art is the indispensable medium for the communication of a moral ideal. ~ Ayn Rand,
140:Communication across the revolutionary divide is inevitably partial. ~ Thomas Kuhn,
141:Communication is an art form that is crafted throughout our lives. ~ Asa Don Brown,
142:Confusion is the best form of communication. It's left to be unexplained. ~ Twiggy,
143:Harrison exhaled. “You two need to work on your communication skills! ~ S L Morgan,
144:Intrapersonal communication is a reflection of our daily messages. ~ Asa Don Brown,
145:Success takes communication, collaboration and, sometimes, failure. ~ Jessica Alba,
146:communication comes from the Latin word communis, meaning “common. ~ John C Maxwell,
147:The circle is the fundamental geometry of open human communication. ~ Harrison Owen,
148:There should be no "means of communication" which "we cannot read". ~ David Cameron,
149:Communication is not so much about what you say, as what you don't say. ~ Jim George,
150:Respect for people is the cornerstone of communication and networking. ~ Susan RoAne,
151:To improve communications, work not on the utter, but the recipient. ~ Peter Drucker,
152:To wit, existence is communication and communication is existence. ~ Haruki Murakami,
153:Without communication with the dead, a fully human life is not possible. ~ W H Auden,
154:A lack of communication between citizens and policemen is real stuff. ~ Stevie Wonder,
155:Men understand direct communication. It's bitches who speak in code. ~ Kristen Ashley,
156:The most important thing in communication is hearing what isn't said. ~ Peter Drucker,
157:Art is partly communication, but only partly. The rest is discovery. ~ William Golding,
158:Aside from communications satellites, space is devoid of industry. ~ Lawrence M Krauss,
159:Communications must destroy localness, by a slow, inevitable process. ~ John Steinbeck,
160:I think the greatest challenge between child and parent is communication. ~ Sean Covey,
161:Prayer is ecstatic communication with your innernavigational computer. ~ Timothy Leary,
162:Tears are a form of communication - like speech - and require a listener. ~ Erica Jong,
163:Communication can be sent or received through verbal or nonverbal cues. ~ Asa Don Brown,
164:language is an organ of perception, not simply a means of communication ~ Julian Jaynes,
165:On December 1, 2012, I received my first communication from Edward Snowden, ~ Anonymous,
166:Our manners have been corrupted by communication with the saints. ~ Henry David Thoreau,
167:The more elaborate our means of communication, the less we communicate. ~ J B Priestley,
168:the science of control and communication in the animal and the machine ~ Norbert Wiener,
169:Verbal communication about music is impossible except among musicians. ~ Virgil Thomson,
170:a heap of words designed to hinder communication rather than facilitate it. ~ Hugh Howey,
171:A man has a property in his opinions and the free communication of them. ~ James Madison,
172:We had lost the art of communication - but not, alas, the gift of speech. ~ Gordon Brown,
173:Communication is not saying something; communication is being heard. ~ Frances Hesselbein,
174:Mobile is the future, and there's no such thing as communication overload. ~ Eric Schmidt,
175:Communication goes two ways. Somebody has to talk. And somebody has to listen. ~ Meg Cabot,
176:Communication must become total and conscious before we can stop it. ~ William S Burroughs,
177:If what is communicated is false, it can hardly be called communication. ~ Benjamin E Mays,
178:In spiritual communication,
Mental telepathy
Is the beginners' course. ~ Sri Chinmoy,
179:No communication or gift can exhaust genius or impoverish charity. ~ Johann Kaspar Lavater,
180:Sex should be a deepening of communication, not a substitute for it. ~ Marianne Williamson,
181:The history of commerce is that of the communication of the people. ~ Baron de Montesquieu,
182:The key test for an acronym is to ask whether it helps or hurts communication. ~ Elon Musk,
183:The more we elaborate our means of communication, the less we communicate. ~ J B Priestley,
184:True communication is communion-the realization of oneness, which is love. ~ Eckhart Tolle,
185:Banality is a symptom of non-communication. Men hide behind their cliches. ~ Eugene Ionesco,
186:de la Haye, Y. (1979), Marx and Engels on the Means of Communication, New York. ~ Anonymous,
187:I do not think any SFWA communication should come anywhere NEAR the internet. ~ C J Cherryh,
188:Photography is the most direct communication in non-violent contacts. ~ Robert Rauschenberg,
189:Technique is communication: the two words are synonymous in conductors. ~ Leonard Bernstein,
190:The difference between mere management and leadership is communication. ~ Winston Churchill,
191:True communication is communion- the realization of oneness, which is love. ~ Eckhart Tolle,
192:A language is a means of communication and should be lived rather than taught. ~ Benny Lewis,
193:Civilization is communication...That which is not expressed doesn't exist. ~ Haruki Murakami,
194:Communications can be precise and exacting while still being tragically wrong. ~ Alan Cooper,
195:[F]ast intercommunication between points is making all points the same point. ~ Alan W Watts,
196:I feel that the great challenge of our time is the communication of ideas. ~ Alain de Botton,
197:In Africa, music is not an art form as much as it is a means of communication. ~ Vernon Reid,
198:Language can be a way of hiding your thoughts and preventing communication. ~ Abraham Maslow,
199:Listen carefully. If communication is manipulation, sex is all-out war. ~ Michael R Fletcher,
200:The greatest communication is usually how we are rather than what we say. ~ Joseph Goldstein,
201:There is no greater antidepressant than communication and fellowship with God. ~ Rick Warren,
202:Violence was no longer a way of control but a basic language of communication. ~ Ioan Grillo,
203:Both dreams and myths are important communications from ourselves to ourselves. ~ Erich Fromm,
204:Effective communication is a key factor in the success of your product. ~ Jesse James Garrett,
205:I told my imagination to discontinue communication with my thoughts. ~ Gina Marinello Sweeney,
206:Money is either the best or the worst area of communication in our marriages. ~ Larry Burkett,
207:Reading is that fruitful miracle of a communication in the midst of solitude. ~ Marcel Proust,
208:Teenagers try to hide what's really going on in their communication online. ~ Ethan Zuckerman,
209:The key test for an acronym is to ask whether it helps or hurts communication. ~ Ashlee Vance,
210:The most important thing in communication is to hear what isn't being said. ~ Peter F Drucker,
211:The telephone is a modern symbol for communications which never take place ~ Lawrence Durrell,
212:To lie is to intentionally mislead others when they expect honest communication. ~ Sam Harris,
213:We have global communication and yet confrontation is more common than dialogue. ~ Dalai Lama,
214:Art is a language, an instrument of knowledge, an instrument of communication. ~ Jean Dubuffet,
215:Every day I try to be in communication with the universe in an unconscious way. ~ Paulo Coelho,
216:It is only after the intellect collapses that any true communication exists. ~ Chuck Palahniuk,
217:More and more we are into communications; and less and less into communication. ~ Studs Terkel,
218:Our unction, therefore, is the communication of the Holy Spirit, and nothing else. ~ John Owen,
219:The communication of ideas requires a similitude of thought and language . . . ~ Edward Gibbon,
220:Thinking based on who deserves what blocks compassionate communication. ~ Marshall B Rosenberg,
221:We need continuing communication from god. One stream of light is not enough. ~ Henry B Eyring,
222:When the trust account is high, communication is easy, instant, and effective. ~ Stephen Covey,
223:60 percent of all management problems are the result of faulty communications. ~ John C Maxwell,
224:Cemetery communication: lots of people are out there, but nobody is listening. ~ John C Maxwell,
225:Expression and communication are essential; without these, civilization ends. ~ Haruki Murakami,
226:I enjoy very much communication. I think that scientists need to communicate. ~ Anthony S Fauci,
227:In a happy marriage there is a continuous dense magnetic sense of communication. ~ Iris Murdoch,
228:Active communication is the ability to exchange, transmit, or share information. ~ Asa Don Brown,
229:My favorite means of communication is otherworldly: dreams—meeting in dreams. ~ Marina Tsvetaeva,
230:The electronic town hall allows for speedy communications and bad decision-making. ~ David Shenk,
231:To be a recipient of a communication is to have an enlarged and changed experience. ~ John Dewey,
232:What's clear - and exciting - is that communication for social change is growing. ~ Aaron Koblin,
233:When the trust account is high, communication is easy, instant, and effective. ~ Stephen R Covey,
234:Communication with another person -- wasn't it the realest thing in life? ~ Anne Morrow Lindbergh,
235:Effective communication is 20% what you know and 80% how you feel about what you know. ~ Jim Rohn,
236:My two daughters live on Facebook and social media is their mode of communication. ~ Tony Goldwyn,
237:Negotiation as you’ll learn it here is nothing more than communication with results. ~ Chris Voss,
238:The biggest cause of serious error in this business is a failure of communication, ~ Atul Gawande,
239:The communication of the dead is tongued with fire beyond the language of the living. ~ T S Eliot,
240:Be a believer in true love. Seek deep communication with others and with yourself. ~ Bryant McGill,
241:Communication is very important. And the arts do that, whether it's film or theater. ~ Anne Archer,
242:Design is about making communication as easy and clear for the viewer as possible. ~ Garr Reynolds,
243:Twenty-first-century communication. I fear for our nation’s standards of literacy. ~ Gail Honeyman,
244:After all, it's the future of business communication that we're looking toward. ~ James L Barksdale,
245:Communication. It is the first rule of any relationship. Never assume anything. ~ Charlene Hartnady,
246:Tarantino and Jackson is like Scorsese and DeNiro, and their silent communication. ~ Walton Goggins,
247:Unclear expectations in the area of goals also undermine communication and trust. ~ Stephen R Covey,
248:communication engineering began with Gauss, Wheatstone, and the first telegraphers. ~ Norbert Wiener,
249:Communication is the railway of information linking two intersecting paths together. ~ Asa Don Brown,
250:Peace can only be achieved by a contrite spirit, open communication and tolerance. ~ Shannon L Alder,
251:The email began: “The security of people’s communications is very important to me, ~ Glenn Greenwald,
252:There is more than a verbal tie between the words common, community, and communication. ~ John Dewey,
253:To listen well is as powerful a means of communication and influence as to talk well ~ John Marshall,
254:A common language is a first step towards communication across cultural boundaries. ~ Ethan Zuckerman,
255:Beauty should be the goal of your communication. Learn to speak with godly wisdom. ~ Elizabeth George,
256:Communication is mutual feeling with someone, not a didactic process of information. ~ Robert Creeley,
257:Communication leads to community, that is, to understanding, intimacy and mutual valuing. ~ Rollo May,
258:I hate the amount of communication, the obligation that you have just by owning a phone. ~ Lucas Till,
259:I think Twitter is the future of communications and Square will be the payment network. ~ Jack Dorsey,
260:The single biggest problem in communication is the illusion that it has taken place ~ William H Whyte,
261:Beta testing is a symptom of weak testing practices and poor communication with customers. ~ Kent Beck,
262:Human communication, it sometimes seems to me, involves an exaggerated amount of time. ~ Graham Greene,
264:In a way the new music showed things could be transformed by new channels of communication. ~ Yoko Ono,
265:Intrapersonal communication is the communication of what we are saying unto ourselves. ~ Asa Don Brown,
266:Irony is not one of my favorite modes of communication, but I can still recognize it. ~ Sylvain Neuvel,
267:Keeping secrets will always lead to unhappiness and communication is the key to love. ~ Laura Esquivel,
268:Silence had pounded a nail in the coffin of my marriage. But communication was key. ~ Barbara Delinsky,
269:Prayer is inward communication with yourself; action is outward conversation with God. ~ Steve Maraboli,
270:The greatest problem with communication is the illusion that it has been accomplished. ~ John C Maxwell,
271:You must learn to wrestle against the things that hinder your communication with God. ~ Oswald Chambers,
272:A Course in Miracles: all communication is either a loving response or a cry for help. ~ Anthony Robbins,
273:Anyone in a position to overcome barriers to free thought and communication should do so. ~ Noam Chomsky,
274:A woman is expected, first and foremost, to respond to every communication from a man. ~ Gavin de Becker,
275:Communications tools don't get socially interesting until they get technologically boring. ~ Clay Shirky,
276:Hearts can be mended and problems fixed, but only if the lines of communication are open ~ Carolyn Brown,
277:Main purpose of PowerPoint is to slow communication down so the ideas are easier to catch. ~ Scott Meyer,
278:Telephone and telegraph were better means of communication than the holy man's telepathy ~ Eric Hobsbawm,
279:Think of Instagram. Journalism will continue to exist, but communication is now visual. ~ Franca Sozzani,
280:Communication is always "propaganda." The emitter always wants "to get something across." ~ Peter Drucker,
281:I believe in communication; books communicate ideas and make bridges between people. ~ Jeanette Winterson,
282:Photography is more than a medium for factual communication of ideas. It is a creative art. ~ Ansel Adams,
283:Their only communication so far had included one middle finger and a couple of dirty looks. ~ Lauren Kate,
284:There's a lot of different forms of communication, but music is absolutely the purest one. ~ Duane Allman,
285:Every anonymous communication is deserving of contempt, just because it's not signed. ~ Fyodor Dostoyevsky,
286:Secret communication achieved by hiding the existence of a message is known as steganography ~ Simon Singh,
287:Strangely enough, I really think that shoes are a communication tool between people. ~ Christian Louboutin,
288:The biggest communication problem is we do not listen to understand. We listen to reply. ~ Stephen R Covey,
289:The means of effective communication are being expropriated from the intellectual worker. ~ C Wright Mills,
290:The single biggest problem in communication is the illusion that it has taken place. ~ George Bernard Shaw,
291:What I thought I developed all of those years ago was a pattern to understand communication. ~ Simon Sinek,
292:Emotions Revealed: Recognizing Faces And Feelings To Improve Communication And Emotional Life. ~ Paul Ekman,
293:The first law of social communication is whenever you meet anyone, exalt him or her. ~ Harbhajan Singh Yogi,
294:The goal of effective communication should be for listeners to say, 'Me, too!' versus 'So what?' ~ Jim Rohn,
295:What I love doing is basically two things: I love flying airplanes and I love communication. ~ Richard Bach,
296:A Web site is the only medium of semipermanent communication where you can express yourself. ~ David Rusenko,
297:Communication is not the preserve of humans; it is the one thing that is truly universal. ~ Lawrence Anthony,
298:I'm not in show business; I'm in the communications business. That's what it's about for me. ~ Richie Havens,
299:In our overcommunicated society, the paradox is that nothing is more important than communication. ~ Al Ries,
300:Nearly every communication method we invent eventually conveys unwanted commercial messages. ~ Jamais Cascio,
301:One of the failures of cellular communication is that tiredness often comes across as sadness. ~ Rachel Cohn,
302:Preaching is simple communication of Knowledge; it can really be done in silence only. ~ Sri Ramana Maharshi,
303:Spiritual knowledge improves intuitive ability, innovative ability and communication. ~ Sri Sri Ravi Shankar,
304:The more people are reached by mass communication, the less they communicate with each other. ~ Marya Mannes,
305:Good communication is as stimulating as black coffee and just as hard to sleep after. ~ Anne Morrow Lindbergh,
306:Language was a vast, complicated tapestry. The key to communication was finding a common thread. ~ Tessa Dare,
307:Public Relations is the management of communication between an organization and its publics. ~ James E Grunig,
308:Secrecy, censorship, dishonesty, and blocking of communication threaten all the basic needs. ~ Abraham Maslow,
309:Talking is always a good idea. There's no harm in keeping lines of communication open. ~ Brian Reynolds Myers,
310:Civilization is communication,” the doctor said. “That which is not expressed doesn’t exist. ~ Haruki Murakami,
311:Great vision communication usually means heartfelt messages are coming from real human beings. ~ John P Kotter,
312:In America, we collect more digital communications from America than we do from the Russians. ~ Edward Snowden,
313:The biggest communication problem is we do not listen to understand.
We listen to reply. ~ Stephen R Covey,
314:When Communication with others is from love to love... it is deeply satisfying and healthy. ~ Gerald Jampolsky,
315:When one person yells the other should listen. When two people yell, there’s no communication. ~ Dale Carnegie,
316:I think that's the key [of communication] - to not use one method of communication for all people. ~ Mark Boyle,
317:Loyalty is not the kind of exclusive deal, it's just a sincere communication and the same values. ~ Romain Gary,
318:Men and women belong to different species and communications between them is still in its infancy. ~ Bill Cosby,
319:Art is communication spoken by man for humanity in a language raised above the everyday happening. ~ Mary Wigman,
320:because total non-communication in a place like the circle was so difficult, it felt like violence ~ Dave Eggers,
321:If we're being unilateral, then communication does not happen, the relationship does not happen. ~ Ross W Greene,
322:I love a friendship that flatters itself in the sharpness and vigor of its communications. ~ Michel de Montaigne,
323:No relationship can survive without trust, honesty, and communication, no matter how close you are. ~ J Sterling,
324:Understanding human nature. Perception. That's how I see acting - perception and communication. ~ Juliette Lewis,
325:With my natural communication abilities, I could probably gather a crowd even without the Spirit. ~ Francis Chan,
326:Words that are carefully framed and spoken are the most powerful means of communication there is. ~ Nancy Duarte,
327:A good marriage can be ruined by poor communications - and by forgetting to put the lid back down. ~ Gene Simmons,
328:Be bold. Be fast. Get to the point right away. The best email communication is simple and clear. ~ Constance Hale,
329:Communications requires study, preparation, and a special attention to truth, goodness and beauty. ~ Pope Francis,
330:Each new tool for communication has provoked panic that society will devolve into silly chatter. ~ Clive Thompson,
331:From birth my tongue has had a fire
for communication
with trees and dirt and water ~ Jimmy Santiago Baca,
332:Honest communication is built on truth and integrity and upon respect of the one for the other. ~ Benjamin E Mays,
333:Modernism is about space. Postmodernism is about communication. You should do what turns you on. ~ Robert Venturi,
334:Society cannot share a common communication system so long as it is split into warring factions. ~ Bertolt Brecht,
335:The key to high-quality communication is trust, and its hard to trust somebody that you dont know. ~ Ben Horowitz,
336:Words are a wonderful form of communication, but they will never replace kisses and punches. ~ Ashleigh Brilliant,
337:Clear communication. Respect. A lot of laughter. And a lot of orgasms. That's what makes a marriage work. ~ Dr Dre,
338:Good communications have done more to win wars throughout history than well-armed battalions. ~ Robert N Charrette,
339:I see so many activists... who are artists because they feel that they have the power of communication. ~ Yoko Ono,
340:Photography theory is most often situated between art history, film theory, and communication studies ~ David Bate,
341:Silence isn't golden and it surely doesn't mean consent, so start practicing the art of communication. ~ T D Jakes,
342:Speech is one symptom of affection; and silence one; the perfect communication is heard of none. ~ Emily Dickinson,
343:That was when I realised that music is the most profound, magical form of communication there is. ~ Lesley Garrett,
344:Behind every communication problem is a sweaty ten-minute conversation that you don't want to have. ~ Gay Hendricks,
345:Good communication is just as stimulating as black coffee, and just as hard to sleep after. ~ Anne Morrow Lindbergh,
346:I'm kind of interested in visual communication. For me it's more about suggesting than arguing a point. ~ Iron Wine,
347:One thing I've learned to appreciate as I've gotten a little older is direct forms of communication. ~ Billy Corgan,
348:Without credible communication, and a lot of it, the hearts and minds of others are never captured. ~ John P Kotter,
349:I feel like I was writing as I was learning to talk. Writing was always a go-to form of communication. ~ Frank Ocean,
350:Strange about parents. We have such easy access to them and such daunting problems of communication. ~ James Merrill,
351:The kinds of errors that cause plane crashes are invariably errors of teamwork and communication. ~ Malcolm Gladwell,
352:The most essential thing in life is to establish an unafraid, heartfelt communication with others. ~ Sogyal Rinpoche,
353:The new artists coming through were very materialistic and Hollywood, not so engaged in communication. ~ Patti Smith,
354:and because total non-communication in a place like the Circle was so difficult, it felt like violence. ~ Dave Eggers,
355:Art is a technique of communication. The image is the most complete technique of all communication. ~ Claes Oldenburg,
356:Electronic communication is one means by which the very idea of public life has been put to an end. ~ Richard Sennett,
357:For me, becoming a man had a lot to do with learning communication, and I learned about that by acting. ~ Adam Driver,
358:Human suffering is articulated in language; communication is how we seek help, consolation, etc. ~ Rigoberto Gonzalez,
359:I think that a solid team, solid communication, is the number one thing in life at all times. ~ Nikka Graff Lanzarone,
360:the communication/of the dead is tongued with fire beyond/the language of the living"--The Little Gidding ~ T S Eliot,
361:The single biggest problem in communication is the illusion that it has taken place. —GEORGE BERNARD SHAW ~ Anonymous,
362:But now put off all these, wrath, anger, malice, calumny, filthy communications out of your mouth. ~ Colossians III. 8,
363:Language is a poor enough means of communication as it is. So we should use all the words we have. ~ Caitl n R Kiernan,
364:No pleasure is fully delightful without communications, and no delight absolute except imparted. ~ Michel de Montaigne,
365:Painting is an extension of man's means of communication. As such, it's pure, difficult, and wonderful. ~ Sidney Nolan,
366:Poor communication doesn't disconnet souls. It's the disconnected souls who poorly communicate. ~ Suzanne Woods Fisher,
367:Respectful communication under conflict or opposition is an essential and truly awe-inspiring ability. ~ Bryant McGill,
368:We don’t need better emotional communication from machines. We need people to have more empathy. ~ Charlie Jane Anders,
369:Your tools have elevated gossip, hearsay and conjecture to the level of valid, mainstream communication. ~ Dave Eggers,
370:God’s warriors don’t avoid conflict. They fight through it with communication and a positive outlook. ~ Shannon L Alder,
371:I think that new communications are wonderful and I am delighted to be a part of the Internet generation ~ Judy Collins,
372:Success resulted from determination and will, but also from innovation and communication with the team. ~ Jocko Willink,
373:The Internet has brought communities across the globe closer together through instant communication. ~ Mike Fitzpatrick,
374:The telephone, it struck me at that moment, is the wrong means of communication for people without ears. ~ Timur Vermes,
375:All in all, in-person social interaction is much better for mental health than electronic communication. ~ Jean M Twenge,
376:core strategy for Cross Communication: to “use Cross Communication to ‘flip a switch’ in the consumer’s mind ~ Anonymous,
377:I slept for four years. I didn't study much of anything. I majored in something called communication arts. ~ Don DeLillo,
378:Music is the social act of communication among people, a gesture of friendship, the strongest there is. ~ Malcolm Arnold,
379:(...) my problem with paper is that all communication dies with it. It holds no possibility of continuity. ~ Dave Eggers,
380:Respectful communication under conflict or opposition is an essential and truly awe-inspiring ability. ~ Bryant H McGill,
381:The internet is changing all forms of communication, and this definitely includes political communication. ~ Theresa May,
382:The internet must be used to maximise open communication and we should encourage the expansion of its use. ~ Helen Zille,
383:The most important thing in coaching is communication. It's not what you say as much as what they absorb. ~ Red Auerbach,
384:Communication is a continual balancing act, juggling the conflicting needs for intimacy and independence ~ Deborah Tannen,
385:He read political science, mass media communications, finance, and international conflict resolution, ~ David Lagercrantz,
386:I want to help clean up the state that is so sorry today of journalism. And I have a communications degree. ~ Sarah Palin,
387:Most of the time, communication gets confused with conversation. In fact, the two are distinctly different. ~ Abdul Kalam,
388:the neurotic symptom is a communication about truth: that the illusion that one is invulnerable is a lie. ~ Ernest Becker,
389:This isn't bickering. This is classic mother-daughter communications. I've been reading up on it. ~ Christina Baker Kline,
390:An efficient telecommunications network is the foundation upon which an information society is built. ~ Talal Abu Ghazaleh,

Is a work of art

Some are normally born with it

Some may need a chart
~ A Saleh,
392:Communication is not about speaking what we think. Communication is about ensuring others hear what we mean. ~ Simon Sinek,
393:I come from a tradition - from the Jewish tradition, which believes in words, in language, in communication. ~ Elie Wiesel,
394:Our world is drowning in communication, but starving for genuine communio—the union of true communion. ~ Michael D O Brien,
395:Sarcasm doesn't appear to work on him. If that's true, I'm in trouble: It's my normal mode of communication. ~ Rick Yancey,
396:There must be a reason why photographers are not very good at verbal communication. I think we get lazy. ~ Annie Leibovitz,
397:Because it's one of these sort of connections between nodes- every pair of people adds communication overhead. ~ Sam Altman,
398:Dance is communication, and so the great challenge is to speak clearly, beautifully and with inevitability. ~ Martha Graham,
399:Globalisation due to growing international exchange and communication is believed to shape the new generation’s ~ Anonymous,
400:Moving around limits tribal affiliations that are detrimental to democracy, communication, and innovation. ~ Ricardo Semler,
401:We decentralise the ability to decide the level of publicity that's attached to any of our communications. ~ Edward Snowden,
402:Without a possibility of change in meanings human communication could not perform its present functions. ~ Kenneth Lee Pike,
403:A lot of the music editing job is communication and working out what a director really wants the music to be. ~ Steven Price,
404:Human experience throughout the ages has been enhanced through learning, information and communication. ~ Talal Abu Ghazaleh,
405:Imagination is the faculty of the mind that God has given us to make the communication of his beauty beautiful. ~ John Piper,
406:It was a mystery why the army bothered with a signal communication system when its men were so good at gossip. ~ Ruth Downie,
407:Poetry is the communication through words of certain experiences that can be communicated in no other way. ~ John Drinkwater,
408:Under his breath, he repeated the words of Xenophon: “Anger undermines effective communication with your horse. ~ Jojo Moyes,
409:Communication is not what we say, but what you hear (which is a lesson I wish our educational system understood) ~ Tucker Max,
410:Effective communication is built on the cement of trust. And trust is based on trustworthiness, not politics. ~ Stephen Covey,
411:I see dance being used as communication between body and soul, to express what it too deep to find for words. ~ Ruth St Denis,
412:I think it's important to have a consistent communication with the fans but I don't think it should be expected. ~ Beau Bokan,
413:I think the greatest gifts we can give each other in a relationship are the gifts of kindness and communication. ~ Jane Green,
414:Language, any language, has a dual character: it is both a means of communication and a carrier of culture ~ Ng g wa Thiong o,
415:Of all of our inventions for mass communication, pictures still speak the most universally understood language. ~ Walt Disney,
416:One of them, for example, which will probably haunt me more than any other is the problem of communication. ~ Georges Simenon,
417:Relationships thrive when communication reflects a ready acceptance and respect of people's innate differences. ~ John N Gray,
418:That which is communicated, i.e., understood, is metaphysical. The means of communication is physical. ~ R Buckminster Fuller,
419:This kind of “communication” helps your clothes stay vibrant and keeps your relationship with them alive longer. ~ Marie Kond,
420:Unhealthy relationships are most commonly lacking in the most essential of ingredient: healthy communication. ~ Asa Don Brown,
421:Across the communication landscape move the specters of sinister technologies and the dreams that money can buy. ~ J G Ballard,
422:communication is a two-party affair which aims at passing on or receiving a specific piece of information. ~ A P J Abdul Kalam,
423:even though we may be physically separated from one another, we can still be in instantaneous communication—and ~ Gregg Braden,
424:For me, pictures provide a means of holding, intensely, a moment of communication between one human and another. ~ Emmet Gowin,
425:If there is one general law of communication it is that we never communicate as effectively as we think we do. ~ Charles Handy,
426:In 1738, the Pope issued an encyclical banning all participation in Masonry under threat of excommunication. ~ James Wasserman,
427:In any human interaction, the required amount of communication is inversely proportional to the level of trust. ~ Ben Horowitz,
428:Seeking first to understand isn't about who's right or wrong; it is a philosophy of effective communication. ~ Richard Carlson,
429:The body is precious and the body is always going to speak through its own capacity for communication and love. ~ Dolores Hart,
430:Bell's theorem...proves that quantum theory requires connections that appear to resemble telepathic communication. ~ Gary Zukav,
431:hyper-communication can mean we spend more time on Facebook than we do face-to-face with the people we care about. ~ Bren Brown,
432:It was a simple and perfect bit of wordless communication, the sort people who love each other take for granted. ~ Stephen King,
433:Kris [Jenner] and the family, they have the power of communication. This is the number one communications company. ~ Kanye West,
434:Most of the time, communication gets confused with conversation. In fact, the two are distinctly different. ~ A P J Abdul Kalam,
435:Music is a therapy.It is a communication far more powerful than words, far more immediate, far more efficient. ~ Yehudi Menuhin,
436:Persuasive communication involves enthusiasm, animation, audience participation, authenticity and spontaneity. ~ John C Maxwell,
437:To me, animal communication seemed an insane idea, years ago; but my experience altered my life and my beliefs. ~ Bernie Siegel,
438:Understanding has very specific component parts. These component parts are affinity, reality and communication. ~ L Ron Hubbard,
439:Which sideband is most commonly used for voice communications on frequencies of 14 MHz or higher? A. Upper sideband ~ Anonymous,
440:She had that motherly no-bullshit way of using her hands as a second communication device and I always fell for it. ~ Devon Monk,
441:We know there is a problem with communication but we are not going to discuss it in front of the entire staff. ~ Robert Townsend,
442:We need not just one flash of light and comfort, but we need the continuing blessing of communication with God. ~ Henry B Eyring,
443:Communications is the number one major in America today. CNN had 25,000 applicants for five intern jobs this summer. ~ Larry King,
444:I think of filmmaking as a form of communication. Maybe it's also an art, but that's for somebody else to decide. ~ Roger Deakins,
445:Nonverbal communication is an elaborate secret code that is written nowhere, known by none, and understood by all. ~ Edward Sapir,
446:Only as we keep an open communication with our deep inner life will we have the wisdom to make effective choices. ~ Stephen Covey,
447:The beginning of motion in matter itself is as conceivable a priori as its communication from mind and intelligence. ~ David Hume,
448:The internet, Facebook and Twitter have created mass communications and social spaces that regimes cannot control. ~ Shimon Peres,
449:True interactivity is not about clicking on icons or downloading files, it's about encouraging communication. ~ Edwin Schlossberg,
450:Any problem, big or small, within a family, always seems to start with bad communication. Someone isn't listening. ~ Emma Thompson,
451:Even in developing markets, we're seeing the growth of digital communication is proceeding at a very rapid pace. ~ Irene Rosenfeld,
452:Evil communication corrupts good manners. I hope to live to hear that good communication corrects bad manners. ~ Benjamin Banneker,
453:modern information and communication technologies are the greatest tools for self-empowerment we’ve ever seen. ~ Peter H Diamandis,
454:Now, I return to this young fellow. And the communication I have got to make is, that he has Great Expectations. ~ Charles Dickens,
455:Now, I return to this young fellow. And the communication I have got to make is, that he has great expectations. ~ Charles Dickens,
456:The strong man is the one who is able to intercept at will the communication between the senses and the mind. ~ Napoleon Bonaparte,
457:Violence is essentially wordless. and it can begin only where thought and rational communication have broken down. ~ Thomas Merton,
458:Words are an unnecessary trouble. Expression is time wasting away. Any communication is just a yelp in the darkness. ~ Joseph Fink,
459:As the world gets smaller and communication spreads further and further out there, you try to find the right balance. ~ Lars Ulrich,
460:CIVILISATION is not to be judged by the rapidity of communication, but by the value of what is communicated. ~ Gilbert K Chesterton,
461:Communication creates collaboration. Big ears are better than big egos. When you’re not listening, ask good questions. ~ Bill Walsh,
462:Corporation opened its doors in Mountain View, California. Four years later, Mosaic Communications had morphed into the ~ Anonymous,
463:From my perspective, the state has to assume responsibility for the integrity of international communications. ~ Thomas de Maiziere,
464:Healthy communication and an unconditional environment can prove the greatest asset to defeating at-risk behaviors. ~ Asa Don Brown,
465:In 1984, I turned to theater in the hopes of finding a more direct form of communication between me and my people. ~ Cherrie Moraga,
466:Intimate communication with God will prevent us from lighting our common will on the alter of His holy purpose. ~ Alisa Hope Wagner,
467:Nonverbal communication forms a social language that is in many ways richer and more fundamental than our words. ~ Leonard Mlodinow,
468:One rule of thumb used in communications research is that 90 percent or more of an emotional message is nonverbal. ~ Daniel Goleman,
469:The more wonderful the means of communication, the more trivial, tawdry, or depressing its contents seemed to be. ~ Arthur C Clarke,
470:Toddlers really are daft with their inexperience and lack of communication skills. They all need to fucking grow up. ~ Sarah Noffke,
471:All communication is manipulation,” Jedao said. “You’re a mathematician. You should know that from information theory. ~ Yoon Ha Lee,
472:Code formatting is about communication, and communication is the professional developer’s first order of business. ~ Robert C Martin,
473:Human communication and literature are all made of words; thus, it’s hard to overestimate their unbelievable power. ~ Sahara Sanders,
474:If you appreciate, perpetuate and explore your own dreams,
then you'll know that dream isn't a one-way communication. ~ Toba Beta,
475:I love scripts about relationships, and I love to see puppy love evolving into this mature love and communication. ~ Joaquin Phoenix,
476:The agency regards itself as needing no specific justification to collect any particular electronic communication, ~ Glenn Greenwald,
477:The noise of fast and shallow communications makes it harder to hear the quieter sounds that emanate from the depths. ~ David Brooks,
478:The pure force of life are in communication with each other, independently of us, and then we cannot hide who we are. ~ Paulo Coelho,
479:When our communication supports compassionate giving and receiving, happiness replaces violence and grieving. ~ Marshall B Rosenberg,
480:Who would have thought that a means of communication limited to 140 characters would ever create misunderstanding? ~ Stephen Colbert,
481:With civilization comes communication, he said. Whatever can’t be expressed might as well not exist. Nil, nothing. ~ Haruki Murakami,
482:Communication is the one class no one graduates from. Even the wisest man's words will be misinterpreted by a fool. ~ Shannon L Alder,
483:Facebook, instagram - I prefer visual communication better than verbal. But I read all the comments, answering too. ~ Verka Serduchka,
484:He turned back to face them. ‘I do make sense to you, don’t I? I’m not just imagining that communication is taking place? ~ Greg Egan,
485:My father fought in World War I and single-handedly destroyed the Germans' line of communication. He ate their pigeon. ~ Frank Carson,
486:One of the emotional affordances of digital communication is that one can always hide behind deliberated nonchalance. ~ Sherry Turkle,
487:[Our] first and foremost duty [is] to seek the Lord until we open the path of communication from God to our own soul. ~ Brigham Young,
488:We are born into a box of time and space. We use words and communication to break out of it and to reach out to others. ~ Roger Ebert,
489:Being a good television screenwriter requires an understanding of the way film accelerates the communication of words. ~ Steven Bochco,
490:Communication was often like this, though: stumbling, tripping, getting up again. Moving, however clumsily, forward. ~ Michelle Sagara,
491:I think for any relationship to be successful, there needs to be loving communication, appreciation, and understanding. ~ Miranda Kerr,
492:John W. Gardner observed, “If I had to name a single all-purpose instrument of leadership, it would be communication. ~ John C Maxwell,
493:Misunderstandi ngs happen because we do not understand that different people have different styles of communication. ~ Tony Alessandra,
494:One undeniably crucial skill for all leaders is communication. Leadership and communication are inextricably related. ~ George B Bradt,
495:There was meaning in this, as multilayered as poetry and as clear as metaphor. Magic is merely communication, after all. ~ N K Jemisin,
496:Tide goes in, tide goes out. Never a miscommunication. You can't explain that. You can't explain why the tide goes in. ~ Bill O Reilly,
497:To conclude: good journalism is one of the models of good conversation and communication in the wider social context. ~ Rowan Williams,
498:We are training each other in acts of communication we barely understand. We are, constitutively, companion species. ~ Donna J Haraway,
499:What is it about sex? Is it the sensations, or is it the meanings and the communication game that's tied into that. ~ Howard Rheingold,
500:And now here Annie was, allowing her day to become gloriously colored by a communication from a man she'd never even met. ~ Nick Hornby,

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


   18 Occultism
   8 Philosophy
   6 Integral Yoga
   1 Yoga
   1 Christianity
   1 Buddhism

   33 Sri Aurobindo
   17 Aleister Crowley
   11 The Mother
   6 Satprem
   4 Friedrich Nietzsche
   4 Aldous Huxley
   2 Nolini Kanta Gupta

   17 The Synthesis Of Yoga
   17 The Life Divine
   14 Magick Without Tears
   11 The Mothers Agenda
   6 Sri Aurobindo or the Adventure of Consciousness
   5 The Secret Doctrine
   5 Letters On Yoga I
   4 The Perennial Philosophy
   3 Walden
   3 Twilight of the Idols
   3 Sex Ecology Spirituality
   3 Liber ABA
   3 Essays In Philosophy And Yoga
   2 The Secret Of The Veda
   2 Talks With Sri Aurobindo
   2 Letters On Yoga III
   2 Isha Upanishad
   2 Agenda Vol 1
   2 Advanced Dungeons and Dragons 2E

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  There was indeed a possibility to enter into contact with the Thing individually - this was even what Sri Aurobindo had described as being the necessary procedure: a certain number of people would enter into contact with this Force through their inner effort and their aspiration. We had called it the ascent towards the Supermind. And IF and when they had touched the Supermind through an inner ascent (that is, by freeing themselves from the material consciousness), they should have recognized it SPONTANEOUSLY as soon as it came. But a preliminary contact was indispensable - if you have never touched it, how can you recognize it?
  That's how the universal movement works (I read this to you a few days ago): through their inner effort and inner progress, certain individuals, who are the pioneers, the forerunners, enter into Communication with the new Force which is to manifest, and they receive it in themselves. And because a number of calls like this surge forth, the thing becomes possible, and the era, the time, the moment for the manifestation comes. This is how it happened - and the Manifestation took place.

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  When seen from the supreme consciousness, the unfolding of all the destinies and all the possibilities of destiny is something infinitely interesting. For example, there are beings accused of megalomania because they have vast projects and great designs which do not always fit in with the world's present possibilities. Most often, it is a simple lack of judgment on their part, a lack of knowledge. They have indeed entered into Communication with a higher truth, something that probably corresponds to a future phase of their destiny (which is why they are so convinced), but through lack of judgment, they do not see that the time for this truth has not yet come, that the circumstances are not yet ready, or that the conditions in which they were born prevent them from carrying out what they feel to be true. There is a gap between the vision of a truth and its present possibilities for realization. But these great dreams must not be killed, for it would mean killing something of your own future. Above all, we must refuse, energetically reject, this hideous morality of the Philistine which says that 'nothing ever changes,' this flat and vulgar common sense a la
  Sancho Panza. Simply, one must know how to wait and to nurture one's dreams for a long time.
  But besides all this, there is a special personal bond of affection between you and me, between all who have turned towards Sri Aurobindo's teaching and me - and of course, distance does not count; you may be in France, at the other end of the world, or in Pondicherry, but this bond remains just as real and as living. Each time there is a call, each time I need to know something to send out a force, an inspiration, a protection or whatever else, a sort of message suddenly comes to me, and I do what is needed. Obviously, these Communications come to me at any moment whatsoever, and you may have seen me more than once suddenly stop in the middle of a sentence or some work: it means something, some Communication is coming, so I concentrate.
  And if, for some reason or other, you write asking for my help, and I answer, 'I am with you,'
   this means that the Communication with you becomes active, that you are even in my active consciousness for some time - the time needed.
  This experience showed me once more the necessity to be perfectly humble before the Lord. It is not enough merely to rise to the heights, to the ethereal planes of consciousness: these planes have also to descend into matter and illuminate it. Otherwise, nothing is really done. One must have the patience to establish the Communication between the high and the low. I am like a tempest, a hurricane - if I listened to myself, I would tear into the future, and everything would go flying! But then, there would no longer be any Communication with the rest.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Our manners have been corrupted by Communication with the saints. Our hymn-books resound with a melodious cursing of God and enduring him forever. One would say that even the prophets and redeemers had rather consoled the fears than confirmed the hopes of man. There is nowhere recorded a simple and irrepressible satisfaction with the gift of life, any memorable praise of God. All health and success does me good, however far off and withdrawn it may appear; all disease and failure helps to make me sad and does me evil, however much sympathy it may have with me or I with it. If, then, we would indeed restore mankind by truly Indian, botanic, magnetic, or natural means, let us first be as simple and well as Nature ourselves, dispel the clouds which hang over our own brows, and take up a little life into our pores. Do not stay to be an overseer of the poor, but endeavor to become one of the worthies of the world.

1.01_-_Fundamental_Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  It is our task in this book to work out this aperspectival basis. Our discussion will rely more an the evidence presented in the history of thought than on the findings of the natural sciences as is the case with the authors Transformation of the Occident. Among the disciplines of historical thought the investigation of language will form the predominant source of our insight since it is the preeminent means of reciprocal Communication between man and the world.

1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  Nevertheless, the current social paradigm enthrones independence. It is the avowed goal of many individuals and social movements. Most of the self-improvement material puts independence on a pedestal, as though Communication, teamwork, and cooperation were lesser values.
  Nevertheless, the current social paradigm enthrones independence. It is the avowed goal of many individuals and social movements. Most of the self-improvement material puts independence on a pedestal, as though Communication, teamwork, and cooperation were lesser values.
  As you become truly independent, you have the foundation for effective interdependence. You have the character base from which you can effectively work on the more personality-oriented "Public
  Victories" of teamwork, cooperation, and Communication in Habits 4, 5, and 6.

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The acts willed by our minds are accomplished either through the instrumentality of the physiological intelligence and the body, or, very exceptionally, and to a limited extent, by direct supernormal means of the PK variety. Analogously the physical situations willed by a divine Providence may be arranged by the perpetually creating Mind that sustains the universein which case Providence will appear to do its work by wholly natural means; or else, very exceptionally, the divine Mind may act directly on the universe from the outside, as it werein which case the workings of Providence and the gifts of grace will appear to be miraculous. Similarly, the divine Mind may choose to communicate with finite minds either by manipulating the world of men and things in ways, which the particular mind to be reached at that moment will find meaningful; or else there may be direct Communication by something resembling thought transference.

1.02_-_The_Pit, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  In view of this continual source of misunderstanding, it is clearly necessary to establish a fundamental and universal language for the Communication ofideas, One understands with bitter approval the sad outburst of the aged Fichte :
  " If I had my life to live over again, the first thing I would do would be to invent an entirely new system of symbols whereby to convey my ideas." As a matter of fact, had he but known this, certain people-principally some of the early Qabalists, among whom we may include Raymond Lully, William

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  For my part, I could easily do without the post-office. I think that there are very few important Communications made through it. To speak critically, I never received more than one or two letters in my lifeI wrote this some years agothat were worth the postage. The penny-post is, commonly, an institution through which you seriously offer a man that penny for his thoughts which is so often safely offered in jest.

1.032_-_Our_Concept_of_God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  Love of God is something different from ordinary love, because God is not something which we need today and do not need tomorrow. God is not an object of a temporal necessity. He is not a requisite of a particular period of time, or of a given condition. God is a necessity of every condition, of all times, and for every person, at every place. The reason is that God is the presupposition of every condition of being, and hence the love of God cannot be conditional; it is always unconditional. While every other love can be conditioned by circumstances and needs of the time, no such condition can apply to the love of God. But our concept of God is here a very important factor, which rules the destiny of our love for God. If God is extra-cosmic, which means to say that He is outside the world, as a carpenter is outside the table or the chair, then there should be some means of Communication between the table and the carpenter, or the world and God. The means of Communication is, of course, the very same means that we adopt in coming in contact with anything else in this world. How do we come in contact with any person or thing in this world? We adopt the same means also in respect of God. We cry and shout loudly so that the person will hear us, if the person is far away, and yearn from within for vision and contact of that something which we love.
  So, there is a defect in the concept of God as a Creator or a Maker in the sense of a carpenter or a potter. To obviate this difficulty, people have conceived God as an Immanent Ruler - some such thing as the soul in the body. The soul in the body is not outside the body. It is not a creator of the body in the sense of a carpenter making a chair, and yet we cannot say that the soul is the body; it is not identical. So, a via media was struck by certain thinkers in the religious field, who made out that it is not fair or tenable to hold that God is totally extra-cosmic, in which case there would be no means of Communication with Him. He has to be intimately present in His creation, and He has to be organically related to the world so that there may be a real contact of the effect with the cause. The soul and the body are organically united. We cannot separate the body and the soul they are together.

1.03_-_The_Two_Negations_2_-_The_Refusal_of_the_Ascetic, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate.
  13:Entering into that Consciousness, we may continue to dwell, like It, upon universal existence. Then we become aware, - for all our terms of consciousness and even our sensational experience begin to change, - of Matter as one existence and of bodies as its formations in which the one existence separates itself physically in the single body from itself in all others and again by physical means establishes Communication between these multitudinous points of its being. Mind we experience similarly, and Life also, as the same existence one in its multiplicity, separating and reuniting itself in each domain by means appropriate to that movement. And, if we choose, we can proceed farther and, after passing through many linking stages, become aware of a supermind whose universal operation is the key to all lesser activities. Nor do we become merely conscious of this cosmic existence, but likewise conscious in it, receiving it in sensation, but also entering into it in awareness. In it we live as we lived before in the ego-sense, active, more and more in contact, even unified more and more with other minds, other lives, other bodies than the organism we call ourselves, producing effects not only on our own moral and mental being and on the subjective being of others, but even on the physical world and its events by means nearer to the divine than those possible to our egoistic capacity.
  14:Real then to the man who has had contact with it or lives in it, is this cosmic consciousness, with a greater than the physical reality; real in itself, real in its effects and works. And as it is thus real to the world which is its own total expression, so is the world real to it; but not as an independent existence. For in that higher and less hampered experience we perceive that consciousness and being are not different from each other, but all being is a supreme consciousness, all consciousness is selfexistence, eternal in itself, real in its works and neither a dream nor an evolution. The world is real precisely because it exists only in consciousness; for it is a Conscious Energy one with Being that creates it. It is the existence of material form in its own right apart from the self-illumined energy which assumes the form, that would be a contradiction of the truth of things, a phantasmagoria, a nightmare, an impossible falsehood.

1.05_-_Buddhism_and_Women, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  - having possession of all senses, that is, the faculties
  of Communication that allow one to understand the

1.05_-_Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Certainly less frequency would suffice for all important and hearty Communications. Consider the girls in a factory,never alone, hardly in their dreams. It would be better if there were but one inhabitant to a square mile, as where I live. The value of a man is not in his skin, that we should touch him.

1.06_-_Agni_and_the_Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  The importance of the sacrificial fire in the outward ritual corresponds to the importance of this inward force of unified Light and Power in the inward rite by which there is Communication and interchange between the mortal and the Immortal. Agni is elsewhere frequently described as the envoy, duta, the medium of that Communication and interchange.

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  The Limitations of Morality There is an area of our being which is a source of both great difficulty and great power. A source of difficulty, because it blurs all the Communications from outside or above by frantically opposing our efforts to silence the mind and bogging down the consciousness at its own level of petty occupations and interests, thus hindering its free movement toward other regions. A source of power, because it is the outcropping of the great force of life in us. This is the region located between the heart and the sex center, which Sri Aurobindo calls the vital.
  It is a place full of every possible mixture: pleasure is inextricably mixed with suffering, pain with joy, evil with good, and make-believe with truth. The world's various spiritual traditions have found it so troublesome that they have preferred to reject this dangerous zone altogether, allowing only the expression of so-called religious emotions and strongly advising the neophyte to reject everything else.
  Light, Knowledge, Ananda.76 The least pain, of any kind, is the immediate sign of a contraction in the being and of a loss of consciousness.
  A very important corollary follows upon this widening of the being, which will make us appreciate the absolute necessity of vital immobility, not only for the sake of clarity of Communications,
  efficiency in action, and joy in life, but simply for our own safety. As long as we live in the small frontal person, the vibrations are small,

1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  closer to them now. Why? Because clinging, possessiveness, and jealousy
  wont hinder our Communication and sharing.
  This verse speaks in particular about those who trust us. Those who trust

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  In other words, rationality is global, vision-logic is more global. Take Habermas, for example (in Communication and the Evolution of Society). Formal operational rationality establishes the postconventional stages of, first, "civil liberties" or "legal freedom" for "all those bound by law," and then, in a more developed stage, it demands not just legal freedom but also "moral freedom" for "all humans as private persons." But even further, mature or communicative reason (our vision-logic) demands both "moral and political freedom" for "all human beings as members of a world society." Thus, where rationality began the worldcentric orientation of universal pluralism, vision-logic brings it to a mature fruition by demanding not just legal and moral freedom, but legal and moral and political freedom (includes the previous stage and adds something crucial: transcends and includes).

1.08_-_Independence_from_the_Physical, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  because just as the thinking mind is an obstacle to the widening of our mental consciousness and the vital mind is an obstacle to the universalization of our vital consciousness, the physical mind puts up a massive wall against the expansion of our physical consciousness,
  an expansion that is the basis of all physical mastery. In addition, it jams all Communications and invites all disasters; a fact we should never fail to underscore is that the moment we merely "think" of something or someone, we are instantly in contact (most often unconsciously) with all the vibrations representing this thing or this person, and hence receive all the consequences of these vibrations.
  Because of its ingrained fear, the physical mind constantly puts us in contact with the direst possibilities; it always contemplates the worst.

1.08_-_The_Depths_of_the_Divine, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  History of humankind? The answer I arrive at is yes, for two separate reasons. One has to do with economics, and the other has to do with what is termed the 'struggle for recognition.'"62
  The "struggle for recognition" is simply the theme, developed from Hegel to Habermas to Taylor, that mutual recognition-what we have also been calling the free exchange of mutual self-esteem among all peoples (the emergence of the rational-egoic self-esteem needs)-is an omega point that pulls history and Communication forward toward the free emergence of that mutual recognition. Short of that emergence, history is a brutalization of one self or group of selves trying to triumph over, dominate, or subjugate others.
  When, on the other hand, human beings universally recognize each other "as beings with a certain worth or dignity," then history in that sense "comes to an end because the longing that had driven the historical process-the struggle for recognition-has been satisfied in a society characterized by universal and reciprocal recognition. No other arrangement of human social institutions is better able to satisfy this longing, and hence no further progressive historical change is possible."63 The End of History.

1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  the instinct of comprehension and of divination in the highest degree,
  just as he is capable of the most perfect art of Communication. He
  enters into every skin, into every passion: he is continually changing
  must communicate, provided he is an artist and a genius in the art of
  Communication A courageous and free spirit, in the presence of a mighty
  foe, in the presence of a sublime misfortune, and face to face with a

1.09_-_Sleep_and_Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  or just a faint outline, like the scent of a faraway land, laden with fragrance and very familiar, yet still elusive. At that point, we should not leap at the image, for it would immediately vanish, but let it gradually become clearer, assume its own shape, and eventually a whole scene will emerge. Once we have seized hold of the thread, it is usually enough to pull it gently, without trying to think or understand (understanding will come later; if we begin interpreting prematurely,
  we will cut off all Communications), and that thread will take us from one country to another, from one memory to another. We may sometimes remain stuck for years at the same point on the way, as if there were a memory lapse somewhere, a gap in the road. To build the missing connection, we must be patient and just persevere; through obstinacy, a path will eventually open, as in the jungle. To try to recall dreams is not the only method, however; we can also concentrate at night, before going to sleep, with a will to remember and to wake up once or twice, at fixed intervals, in order to catch the thread at different points along the way. This method is particularly effective.
  We know how we only have to want to wake up at a given time for the inner clock to work precisely, almost to the minute; this is called "making a formation." These formations are like little vibratory nodules issued by the will and which then acquire an existence of their own, discharging their duties very effectively. 98 We can make more or less powerful, and more or less durable, formations (that can be periodically recharged) for all sorts of purposes, and in particular for remembering to awaken at regular intervals during our sleep. If we persevere for months, or years if necessary, eventually each time a significant event takes place on some plane of our sleep, we will be 98

1.09_-_The_Secret_Chiefs, #Magick Without Tears, #Aleister Crowley, #Philosophy
  You have already in these pages and elsewhere in my writings examples numerous and varied of the way in which They work. The list is far from complete. The matters of Ab-ul-Diz and of Amalantrah show one method of Communication; then there is the way of direct "inspiration," as in the case of "Hermes Eimi" in New Orleans.*[AC21]

1.10_-_Conscious_Force, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  13:Materialism indeed insists that, whatever the extension of consciousness, it is a material phenomenon inseparable from our physical organs and not their utiliser but their result. This orthodox contention, however, is no longer able to hold the field against the tide of increasing knowledge. Its explanations are becoming more and more inadequate and strained. It is becoming always clearer that not only does the capacity of our total consciousness far exceed that of our organs, the senses, the nerves, the brain, but that even for our ordinary thought and consciousness these organs are only their habitual instruments and not their generators. Consciousness uses the brain which its upward strivings have produced, brain has not produced nor does it use the consciousness. There are even abnormal instances which go to prove that our organs are not entirely indispensable instruments, - that the heart-beats are not absolutely essential to life, any more than is breathing, nor the organised brain-cells to thought. Our physical organism no more causes or explains thought and consciousness than the construction of an engine causes or explains the motive-power of steam or electricity. The force is anterior, not the physical instrument.
  14:Momentous logical consequences follow. In the first place we may ask whether, since even mental consciousness exists where we see inanimation and inertia, it is not possible that even in material objects a universal subconscient mind is present although unable to act or communicate itself to its surfaces for want of organs. Is the material state an emptiness of consciousness, or is it not rather only a sleep of consciousness - even though from the point of view of evolution an original and not an intermediate sleep? And by sleep the human example teaches us that we mean not a suspension of consciousness, but its gathering inward away from conscious physical response to the impacts of external things. And is not this what all existence is that has not yet developed means of outward Communication with the external physical world? Is there not a Conscious Soul, a Purusha who wakes for ever even in all that sleeps?
  15:We may go farther. When we speak of subconscious mind, we should mean by the phrase a thing not different from the outer mentality, but only acting below the surface, unknown to the waking man, in the same sense if perhaps with a deeper plunge and a larger scope. But the phenomena of the subliminal self far exceed the limits of any such definition. It includes an action not only immensely superior in capacity, but quite different in kind from what we know as mentality in our waking self. We have therefore a right to suppose that there is a superconscient in us as well as a subconscient, a range of conscious faculties and therefore an organisation of consciousness which rise high above that psychological stratum to which we give the name of mentality. And since the subliminal self in us thus rises in superconscience above mentality, may it not also sink in subconscience below mentality? Are there not in us and in the world forms of consciousness which are submental, to which we can give the name of vital and physical consciousness? If so, we must suppose in the plant and the metal also a force to which we can give the name of consciousness although it is not the human or animal mentality for which we have hitherto preserved the monopoly of that description.

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  from the body to the crown of the head and is a regular channel
  of Communication between the physical life and the greater life
  of the spirit. None of these are the first or supreme Breath, although the Prana most nearly represents it; the Breath to which
  and vision are particular operations of the life-force in us used
  by the mind in order to put itself into Communication with
  the world in which the mental being dwells and to interpret
  upon Matter not directly, but through the Life-force; that is its
  instrument of Communication and the Life-force, being in us a
  nervous energy and not anything material, can seize on Matter
  in the control of the Pranic force and, purifying the channels
  of its movement, establishes an increasing Communication between the consciousness of his subtle subliminal being and the
  consciousness of his gross physical and superficial existence.

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Once the expanse above becomes concrete, alive, like a spread of light overhead, the seeker will feel impelled to enter into a more direct Communication with it, to emerge into the open, for he will begin to feel, with painful acuteness, how narrow and false the mind and life below are, like a caricature. He will feel himself colliding everywhere, never at home anywhere, and finally feel that everything words, ideas, feelings is false, grating. That's not it, never it; it's always off the point, always an approximation, always insufficient. Sometimes, in our sleep, as a premonitory sign, we may find ourselves in a great blazing light, so dazzling that we instinctively shield our eyes the sun seems dark in comparison, remarks the Mother. We must then allow this Force within us, the Consciousness-Force that gropes upward, to grow; we must kindle it with our own need for something else, for a truer life, a truer knowledge, a truer relationship with the world and its beings our greatest progress [is] a deepened need.174

1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The false or at best imperfect salvations described in the Chandogya Upanishad are of three kinds. There is first the pseudo-salvation associated with the belief that matter is the ultimate Reality. Virochana, the demonic being who is the apotheosis of power-loving, extraverted somatotonia, finds it perfectly natural to identify himself with his body, and he goes back to the other Titans to seek a purely material salvation. Incarnated in the present century, Virochana would have been an ardent Communist, Fascist or nationalist. Indra sees through material salvationism and is then offered dreamsalvation, deliverance out of bodily existence into the intermediate world between matter and spiritthat fascinatingly odd and exciting psychic universe, out of which miracles and foreknowledge, spirit Communications and extra-sensory perceptions make their startling irruptions into ordinary life. But this freer kind of individualized existence is still all too personal and ego-centric to satisfy a soul conscious of its own incompleteness and eager to be made whole. Indra accordingly goes further and is tempted to accept the undifferentiated consciousness of deep sleep, of false samadhi and quietistic trance, as the final deliverance. But he refuses, in Brahmanandas words, to mistake tamas for sattvas, sloth and sub-consciousness for poise and super-consciousness. And so, by discrimination, he comes to the realization of the Self, which is the enlightenment of the darkness that is ignorance and the deliverance from the mortal consequences of that ignorance.

1.13_-_Under_the_Auspices_of_the_Gods, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  islands of light216 amid a less evolved humanity, which would naturally tend to overrun, obscure, or even extinguish the privileged light. We all know the fate of ancient Greece and Rome in the midst of a barbarian world. It appears that the world moves according to a wiser evolutionary law, whereby nothing can be saved unless everything is saved. ExCommunications and hells are the infantile products of Ignorance, our brainchildren on the earth or above; there can be no paradise so long as a single man is in hell! Because there is only one Man. In addition, assuming that one of these islands of light could, through the Power of its center, prevent incursions from outside, nothing guarantees that this protection would outlast that Power. The history of all the religious, occult, initiatory, or chivalrous movements throughout the world testifies to the fact that, after the death of the Master and his immediate disciples, everything becomes scattered, vulgarized, degraded, distorted, or simply dies. Until now the law of the "downward pull" has seemed insurmountable. If evolution is to triumph, then life must be transformed in its entirety
  not just a fragment of life, not just a privileged beam or a blessed island. For this, another type of Power is required, a Power capable of resisting the downward pull, another undivided or global principle of consciousness capable of containing the innumerable diversity of life without mutilating it.

1.14_-_The_Supermind_as_Creator, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  0:All things are self-deployings of the Divine Knowledge. Vishnu Purana.1
  1:A PRINCIPLE of active Will and Knowledge superior to Mind and creatrix of the worlds is then the intermediary power and state of being between that self-possession of the One and this flux of the Many. This principle is not entirely alien to us; it does not belong solely and incommunicably to a Being who is entirely other than ourselves or to a state of existence from which we are mysteriously projected into birth, but also rejected and unable to return. If it seems to us to be seated on heights far above us, yet are they the heights of our own being and accessible to our tread. We can not only infer and glimpse that Truth, but we are capable of realising it. We may by a progressive expanding or a sudden luminous self-transcendence mount up to these summits in unforgettable moments or dwell on them during hours or days of greatest superhuman experience. When we descend again, there are doors of Communication which we can keep always open or reopen even though they should constantly shut. But to dwell there permanently on this last and highest summit of the created and creative being is in the end the supreme ideal for our evolving human consciousness when it seeks not self-annulment but self-perfection. For, as we have seen, this is the original Idea and the final harmony and truth to which our gradual self-expression in the world returns and which it is meant to achieve.
  2:Still, we may doubt whether it is possible, now or at all, to give any account of this state to the human intellect or to utilise in any communicable and organisable way its divine workings for the elevation of our human knowledge and action. The doubt does not arise solely from the rarity or dubiety of any known phenomena that would betray a human working of this divine faculty, or from the remoteness which separates this action from the experience and verifiable knowledge of ordinary humanity; it is strongly suggested also by the apparent contradiction in both essence and operation between human mentality and the divine Supermind.

1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  The Seven-Headed Thought, Swar and the Dashagwas 183 battle, safety in the journey by land and water which was so difficult and dangerous in those times of poor means of Communication and loosely organised inter-tribal existence. All the principal features of that outward life which they saw around them the mystic poets took and turned into significant images of the inner life. The life of man is represented as a sacrifice to the gods, a journey sometimes figured as a crossing of dangerous waters, sometimes as an ascent from level to level of the hill of being, and, thirdly, as a battle against hostile nations. But these three images are not kept separate. The sacrifice is also a journey; indeed the sacrifice itself is described as travelling, as journeying to a divine goal; and the journey and the sacrifice are both continually spoken of as a battle against the dark powers.

1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Before these spectacular and visible changes, which will likely take place at the very end of the process, Sri Aurobindo foresees substantial changes in our physiology. We will return to this point when we discuss the practical work of transformation. For the moment, let us only mention several functional changes that Sri Aurobindo observed in his own body: There would have to be a change in the operative processes of the material organs themselves and, it may well be, in their very constitution and their importance;
  they could not be allowed to impose their limitations imperatively on the new physical life. . . . The brain would be a channel of Communication of the form of the thoughts and a battery of their insistence on the body and the outside world where they could then become effective directly, communicating themselves without physical means from mind to mind, producing with a similar directness effects on the thoughts, actions and lives of others or even upon material things. The heart would equally be a direct communicant and medium of interchange for the feelings and emotions thrown outward upon the world by the forces of the psychic centre. Heart could reply directly to heart, the life-force come to the help of other lives and answer their call in spite of strangeness and distance, many beings without any external Communication thrill with the message and meet in the secret light from our divine centre. The will might control the organs that deal with food, safeguard automatically the health, eliminate greed and desire, substitute subtler processes or draw in strength and substance from the universal life-force so that the body could maintain for a long time its own strength and substance without loss or waste, remaining thus with no need of sustenance by material aliments, and yet continue a strenuous action with no fatigue or pause for sleep or repose. . . . Conceivably, one might rediscover and reestablish at the summit of the evolution of life the phenomenon we see at its base, the power to draw from all around it the means of sustenance and self-renewal.345 Beyond Mind, the complete man 345

1.18_-_Mind_and_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  15:But this life mentality also, though it may get free from the error of body, does not make us free from the whole error of mind; it is still subject to the original act of ignorance by which the individualised soul regards everything from its own standpoint and can see the truth of things only as they present themselves to it from outside or else as they rise up to its view from its separate temporal and spatial consciousness, forms and results of past and present experience. It is not conscious of its other selves except by the outward indications they give of their existence, indications of communicated thought, speech, action, result of actions, or subtler indications - not felt directly by the physical being - of vital impact and relation. Equally is it ignorant of itself; for it knows of its self only through a movement in Time and a succession of lives in which it has used its variously embodied energies. As our physical instrumental mind has the illusion of the body, so this subconscious dynamic mind has the illusion of life. In that it is absorbed and concentrated, by that it is limited, with that it identifies its being. Here we do not yet get back to the meeting-place of mind and supermind and the point at which they originally separated.
  16:But there is still another clearer reflective mentality behind the dynamic and vital which is capable of escaping from this absorption in life and views itself as assuming life and body in order to image out in active relations of energy that which it perceives in will and thought. It is the source of the pure thinker in us; it is that which knows mentality in itself and sees the world not in terms of life and body but of mind; it is that4 which, when we get back to it, we sometimes mistake for the pure spirit as we mistake the dynamic mind for the soul. This higher mind is able to perceive and deal with other souls as other forms of its pure self; it is capable of sensing them by pure mental impact and Communication and no longer only by vital and nervous impact and physical indication; it conceives too a mental figure of unity, and in its activity and its will it can create and possess more directly - not only indirectly as in the ordinary physical life - and in other minds and lives as well as its own. But still even this pure mentality does not escape from the original error of mind. For it is still its separate mental self which it makes the judge, witness and centre of the universe and through it alone strives to arrive at its own higher self and reality; all others are "others" grouped to it around itself: when it wills to be free, it has to draw back from life and mind in order to disappear into the real unity. For there is still the veil created by Avidya between the mental and supramental action; an image of the Truth gets through, not the Truth itself.
  17:It is only when the veil is rent and the divided mind overpowered, silent and passive to a supramental action that mind itself gets back to the Truth of things. There we find a luminous mentality reflective, obedient and instrumental to the divine Real-Idea. There we perceive what the world really is; we know in every way ourselves in others and as others, others as ourselves and all as the universal and self-multiplied One. We lose the rigidly separate individual standpoint which is the source of all limitation and error. Still, we perceive also that all that the ignorance of Mind took for the truth was in fact truth, but truth deflected, mistaken and falsely conceived. We still perceive the division, the individualising, the atomic creation, but we know them and ourselves for what they and we really are. And so we perceive that the Mind was really a subordinate action and instrumentation of the Truth-consciousness. So long as it is not separated in self-experience from the enveloping Masterconsciousness and does not try to set up house for itself, so long as it serves passively as an instrumentation and does not attempt to possess for its own benefit, Mind fulfils luminously its function which is in the Truth to hold forms apart from each other by a phenomenal, a purely formal delimitation of their activity behind which the governing universality of the being remains conscious and untouched. It has to receive the truth of things and distribute it according to the unerring perception of a supreme and universal Eye and Will. It has to uphold an individualisation of active consciousness, delight, force, substance which derives all its power, reality and joy from an inalienable universality behind. It has to turn the multiplicity of the One into an apparent division by which relations are defined and held off against each other so as to meet again and join. It has to establish the delight of separation and contact in the midst of an eternal unity and intermiscence. It has to enable the One to behave as if He were an individual dealing with other individuals but always in His own unity, and this is what the world really is. The mind is the final operation of the apprehending Truth-consciousness which makes all this possible, and what we call the Ignorance does not create a new thing and absolute falsehood but only misrepresents the Truth. The Ignorance is the Mind separated in knowledge from its source of knowledge and giving a false rigidity and a mistaken appearance of opposition and conflict to the harmonious play of the supreme Truth in its universal manifestation.

1.201_-_Socrates, #unset, #Sri Aurobindo, #Integral Yoga
  Interpreting and conveying all that passes between gods and humans: from humans, petitions and sacrificial offerings, and from gods, instructions and the favours they return. Spirits, being intermediary, fill the space between the other two, so that all are bound together into one entity. It is by means of spirits that all divination can take place, the whole craft of seers and priests, with their sacrifices, rites and spells, and all prophecy and magic. Deity and humanity are completely separate, but through the mediation of spirits all converse and Communication from gods to humans, waking and sleeping, is made possible. The man who is wise in these matters is a man of the spirit,152 whereas the man who is wise in a skill153 or a manual craft,154 which is a different sort of expertise, is materialistic.155 These spirits are many and of many kinds, and one of them is Love.

1.23_-_The_Double_Soul_in_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4:That term is something in us which we sometimes call in a special sense the soul, - that is to say, the psychic principle which is not the life or the mind, much less the body, but which holds in itself the opening and flowering of the essence of all these to their own peculiar delight of self, to light, to love, to joy and beauty and to a refined purity of being. In fact, however, there is a double soul or psychic term in us, as every other cosmic principle in us is also double. For we have two minds, one the surface mind of our expressed evolutionary ego, the superficial mentality created by us in our emergence out of Matter, another a subliminal mind which is not hampered by our actual mental life and its strict limitations, something large, powerful and luminous, the true mental being behind that superficial form of mental personality which we mistake for ourselves. So also we have two lives, one outer, involved in the physical body, bound by its past evolution in Matter, which lives and was born and will die, the other a subliminal force of life which is not cabined between the narrow boundaries of our physical birth and death, but is our true vital being behind the form of living which we ignorantly take for our real existence. Even in the matter of our being there is this duality; for behind our body we have a subtler material existence which provides the substance not only of our physical but of our vital and mental sheaths and is therefore our real substance supporting this physical form which we erroneously imagine to be the whole body of our spirit. So too we have a double psychic entity in us, the surface desire-soul which works in our vital cravings, our emotions, aesthetic faculty and mental seeking for power, knowledge and happiness, and a subliminal psychic entity, a pure power of light, love, joy and refined essence of being which is our true soul behind the outer form of psychic existence we so often dignify by the name. It is when some reflection of this larger and purer psychic entity comes to the surface that we say of a man, he has a soul, and when it is absent in his outward psychic life that we say of him, he has no soul.
  5:The external forms of our being are those of our small egoistic existence; the subliminal are the formations of our larger true individuality. Therefore are these that concealed part of our being in which our individuality is close to our universality, touches it, is in constant relation and commerce with it. The subliminal mind in us is open to the universal knowledge of the cosmic Mind, the subliminal life in us to the universal force of the cosmic Life, the subliminal physicality in us to the universal forceformation of cosmic Matter; the thick walls which divide from these things our surface mind, life, body and which Nature has to pierce with so much trouble, so imperfectly and by so many skilful-clumsy physical devices, are there, in the subliminal, only a rarefied medium at once of separation and Communication. So too is the subliminal soul in us open to the universal delight which the cosmic soul takes in its own existence and in the existence of the myriad souls that represent it and in the operations of mind, life and matter by which Nature lends herself to their play and development; but from this cosmic delight the surface soul is shut off by egoistic walls of great thickness which have indeed gates of penetration, but in their entry through them the touches of the divine cosmic Delight become dwarfed, distorted or have to come in masked as their own opposites.
  6:It follows that in this surface or desire-soul there is no true soul-life, but a psychic deformation and wrong reception of the touch of things. The malady of the world is that the individual cannot find his real soul, and the root-cause of this malady is again that he cannot meet in his embrace of things outward the real soul of the world in which he lives. He seeks to find there the essence of being, the essence of power, the essence of conscious-existence, the essence of delight, but receives instead a crowd of contradictory touches and impressions. If he could find that essence, he would find also the one universal being, power, conscious existence and delight even in this throng of touches and impressions; the contradictions of what seems would be reconciled in the unity and harmony of the Truth that reaches out to us in these contacts. At the same time he would find his own true soul and through it his self, because the true soul is his self's delegate and his self and the self of the world are one. But this he cannot do because of the egoistic ignorance in the mind of thought, the heart of emotion, the sense which responds to the touch of things not by a courageous and wholehearted embrace of the world, but by a flux of reachings and shrinkings, cautious approaches or eager rushes and sullen or discontented or panic or angry recoils according as the touch pleases or displeases, comforts or alarms, satisfies or dissatisfies. It is the desire-soul that by its wrong reception of life becomes the cause of a triple misinterpretation of the rasa, the delight in things, so that, instead of figuring the pure essential joy of being, it comes rendered unequally into the three terms of pleasure, pain and indifference.

1.23_-_THE_MIRACULOUS, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  THE abnormal bodily states, by which the immethate awareness of the divine Ground is often accompanied, are not, of course, essential parts of that experience. Many mystics, indeed, deplored such things as being signs, not of divine grace, but of the bodys weakness. To levitate, to go into trance, to lose the use of ones sensesin De Condrens words, this is to receive the effects of God and his holy Communications in a very animal and carnal way.

1.240_-_1.300_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  M.: How do you know that I am not doing it? Does preaching consist in mounting a platform and haranguing to the people around?
  Preaching is simple Communication of knowledge. It may be done in Silence too.

1.240_-_Talks_2, #unset, #Sri Aurobindo, #Integral Yoga
  M.: How do you know that I am not doing it? Does preaching consist in mounting a platform and haranguing to the people around?
  Preaching is simple Communication of knowledge. It may be done in Silence too.
  What do you think of a man listening to a harangue for an hour and going away without being impressed by it so as to change his life?

1.25_-_SPIRITUAL_EXERCISES, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  The dangers which beset the practicer of japam, who is insufficiently mortified and insufficiently recollected and aware, are encountered in the same or different forms by those who make use of more elaborate spiritual exercises. Intense concentration on an image or idea, such as is recommended by many teachers, both Eastern and Western, may be very helpful for certain persons in certain circumstances, very harmful in other cases. It is helpful when the concentration results in such mental stillness, such a silence of intellect, will and feeling, that the divine Word can be uttered within the soul. It is harmful when the image concentrated upon becomes so hallucinatingly real that it is taken for objective Reality and idolatrously worshipped; harmful, too, when the exercise of concentration produces unusual psycho-physical results, in which the person experiencing them takes a personal pride, as being special graces and divine Communications. Of these unusual psycho-physical occurrences the most ordinary are visions and auditions, foreknowledge, telepathy and other psychic powers, and the curious bodily phenomenon of intense neat. Many persons who practise concentration exercises experience this heat occasionally. A number of Christian saints, of whom the best known are St. Philip Neri and St. Catherine of Siena, have experienced it continuously. In the East techniques have been developed whereby the accession of heat resulting from intense concentration can be regulated, controlled and put to do useful work, such as keeping the contemplative warm in freezing weather. In Europe, where the phenomenon is not well understood, many would-be contemplatives have experienced this heat, and have imagined it to be some special divine favour, or even the experience of union, and being insufficiently mortified and humble, have fallen into idolatry and a God-eclipsing spiritual pride.

1.26_-_Mental_Processes_Two_Only_are_Possible, #Magick Without Tears, #Aleister Crowley, #Philosophy
  All right for most of it; one could show him the words typed on slips. But during part of the ceremony he was hoodwinked; one was reduced to the deaf-and-dumb alphabet devised for such occasions. I am as clumsy and stupid at that as I am at most things, and lazy, infernally lazy, on top of that. Well, when it came to the point, the Communication of the words became abominably, intolerably tedious. And then! Then I found that about two-thirds of my "absolutely essential" ritual was not necesasary at all!

1.28_-_Supermind,_Mind_and_the_Overmind_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:Still there is one aspect of this problem which must be immediately considered; it is the gulf created between Mind as we know it and the supramental Truth-Consciousness of which we have found Mind in its origin to be a subordinate process. For this gulf is considerable and, if there are no gradations between the two levels of consciousness, a transition from one to the other, either in the descending involution of Spirit into Matter or the corresponding evolution in Matter of the concealed grades leading back to the Spirit, seems in the highest degree improbable, if not impossible. For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, - as if bright or shadowy photographs or films of a distant Reality were all that it could achieve. Supermind, on the contrary, is in actual and natural possession of the Truth and its formations are forms of the Reality, not constructions, representations or indicative figures. No doubt, the evolving Mind in us is hampered by its encasement in the obscurity of this life and body, and the original Mind principle in the involutionary descent is a thing of greater power to which we have not fully reached, able to act with freedom in its own sphere or province, to build more revelatory constructions, more minutely inspired formations, more subtle and significant embodiments in which the light of Truth is present and palpable. But still that too is not likely to be essentially different in its characteristic action, for it too is a movement into the Ignorance, not a still unseparated portion of the Truth-Consciousness. There must be somewhere in the descending and ascending scale of Being an intermediate power and plane of consciousness, perhaps something more than that, something with an original creative force, through which the involutionary transition from Mind in the Knowledge to Mind in the Ignorance was effected and through which again the evolutionary reverse transition becomes intelligible and possible. For the involutionary transition this intervention is a logical imperative, for the evolutionary it is a practical necessity. For in the evolution there are indeed radical transitions, from indeterminate Energy to organised Matter, from inanimate Matter to Life, from a subconscious or submental to a perceptive and feeling and acting Life, from primitive animal mentality to conceptive reasoning Mind observing and governing Life and observing itself also, able to act as an independent entity and even to seek consciously for self-transcendence; but these leaps, even when considerable, are to some extent prepared by slow gradations which make them conceivable and feasible. There can be no such immense hiatus as seems to exist between supramental Truth-Consciousness and the Mind in the Ignorance.
  3:But if such intervening gradations exist, it is clear that they must be superconscient to human mind which does not seem to have in its normal state any entry into these higher grades of being. Man is limited in his consciousness by mind and even by a given range or scale of mind: what is below his mind, submental or mental but nether to his scale, readily seems to him subconscious or not distinguishable from complete inconscience; what is above it is to him superconscious and he is almost inclined to regard it as void of awareness, a sort of luminous Inconscience. Just as he is limited to a certain scale of sounds or of colours and what is above or below that scale is to him inaudible and invisible or at least indistinguishable, so is it with his scale of mental consciousness, confined at either extremity by an incapacity which marks his upper and his nether limit. He has no sufficient means of Communication even with the animal who is his mental congener, though not his equal, and he is even capable of denying mind or real consciousness to it because its modes are other and narrower than those with which in himself and his kind he is familiar; he can observe submental being from outside but cannot at all communicate with it or enter intimately into its nature. Equally the superconscious is to him a closed book which may well be filled only with empty pages. At first sight, then, it would appear as if he had no means of contact with these higher gradations of consciousness: if so, they cannot act as links or bridges and his evolution must cease with his accomplished mental range and cannot exceed it; Nature in drawing these limits has written finis to his upward endeavour.
  4:But when we look more closely, we perceive that this normality is deceptive and that in fact there are several directions in which human mind reaches beyond itself, tends towards selfexceeding; these are precisely the necessary lines of contact or veiled or half-veiled passages which connect it with higher grades of consciousness of the self-manifesting Spirit. First, we have noted the place Intuition occupies in the human means of knowledge, and Intuition is in its very nature a projection of the characteristic action of these higher grades into the mind of Ignorance. It is true that in human mind its action is largely hidden by the interventions of our normal intelligence; a pure intuition is a rare occurrence in our mental activity: for what we call by the name is usually a point of direct knowledge which is immediately caught and coated over with mental stuff, so that it serves only as an invisible or a very tiny nucleus of a crystallisation which is in its mass intellectual or otherwise mental in character; or else the flash of intuition is quickly replaced or intercepted, before it has a chance of manifesting itself, by a rapid imitative mental movement, insight or quick perception or some swift-leaping process of thought which owes its appearance to the stimulus of the coming intuition but obstructs its entry or covers it with a substituted mental suggestion true or erroneous but in either case not the authentic intuitive movement. Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a halfveiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of Communication and of entry into the superior spiritranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, - towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process. Again, there is not an entire absence of penetration from above into our mental limits. The phenomena of genius are really the result of such a penetration, - veiled no doubt, because the light of the superior consciousness not only acts within narrow limits, usually in a special field, without any regulated separate organisation of its characteristic energies, often indeed quite fitfully, erratically and with a supernormal or abnormal irresponsible governance, but also in entering the mind it subdues and adapts itself to mind substance so that it is only a modified or diminished dynamis that reaches us, not all the original divine luminosity of what might be called the overhead consciousness beyond us.
  Still the phenomena of inspiration, of revelatory vision or of intuitive perception and intuitive discernment, surpassing our less illumined or less powerful normal mind-action, are there and their origin is unmistakable. Finally, there is the vast and multitudinous field of mystic and spiritual experience, and here the gates already lie wide open to the possibility of extending our consciousness beyond its present limits, - unless, indeed, by an obscurantism that refuses to inquire or an attachment to our boundaries of mental normality we shut them or turn away from the vistas they open before us. But in our present investigation we cannot afford to neglect the possibilities which these domains of mankind's endeavour bring near to us, or the added knowledge of oneself and of the veiled Reality which is their gift to human mind, the greater light which arms them with the right to act upon us and is the innate power of their existence.
  5:There are two successive movements of consciousness, difficult but well within our capacity, by which we can have access to the superior gradations of our conscious existence. There is first a movement inward by which, instead of living in our surface mind, we break the wall between our external and our now subliminal self; this can be brought about by a gradual effort and discipline or by a vehement transition, sometimes a forceful involuntary rupture, - the latter by no means safe for the limited human mind accustomed to live securely only within its normal limits, - but in either way, safe or unsafe, the thing can be done. What we discover within this secret part of ourselves is an inner being, a soul, an inner mind, an inner life, an inner subtle-physical entity which is much larger in its potentialities, more plastic, more powerful, more capable of a manifold knowledge and dynamism than our surface mind, life or body; especially, it is capable of a direct Communication with the universal forces, movements, objects of the cosmos, a direct feeling and opening to them, a direct action on them and even a widening of itself beyond the limits of the personal mind, the personal life, the body, so that it feels itself more and more a universal being no longer limited by the existing walls of our too narrow mental, vital, physical existence. This widening can extend itself to a complete entry into the consciousness of cosmic Mind, into unity with the universal Life, even into a oneness with universal Matter. That, however, is still an identification either with a diminished cosmic truth or with the cosmic Ignorance.
  6:But once this entry into the inner being is accomplished, the inner Self is found to be capable of an opening, an ascent upwards into things beyond our present mental level; that is the second spiritual possibility in us. The first most ordinary result is a discovery of a vast static and silent Self which we feel to be our real or our basic existence, the foundation of all else that we are. There may be even an extinction, a Nirvana both of our active being and of the sense of self into a Reality that is indefinable and inexpressible. But also we can realise that this self is not only our own spiritual being but the true self of all others; it presents itself then as the underlying truth of cosmic existence. It is possible to remain in a Nirvana of all individuality, to stop at a static realisation or, regarding the cosmic movement as a superficial play or illusion imposed on the silent Self, to pass into some supreme immobile and immutable status beyond the universe. But another less negative line of supernormal experience also offers itself; for there takes place a large dynamic descent of light, knowledge, power, bliss or other supernormal energies into our self of silence, and we can ascend too into higher regions of the Spirit where its immobile status is the foundation of those great and luminous energies. It is evident in either case that we have risen beyond the mind of Ignorance into a spiritual state; but, in the dynamic movement, the resultant greater action of Consciousness-Force may present itself either simply as a pure spiritual dynamis not otherwise determinate in its character or it may reveal a spiritual mind-range where mind is no longer ignorant of the Reality, - not yet a supermind level, but deriving from the supramental Truth-Consciousness and still luminous with something of its knowledge.
  7:It is in the latter alternative that we find the secret we are seeking, the means of the transition, the needed step towards a supramental transformation; for we perceive a graduality of ascent, a Communication with a more and more deep and immense light and power from above, a scale of intensities which can be regarded as so many stairs in the ascension of Mind or in a descent into Mind from That which is beyond it. We are aware of a sealike downpour of masses of a spontaneous knowledge which assumes the nature of Thought but has a different character from the process of thought to which we are accustomed; for there is nothing here of seeking, no trace of mental construction, no labour of speculation or difficult discovery; it is an automatic and spontaneous knowledge from a Higher Mind that seems to be in possession of Truth and not in search of hidden and withheld realities. One observes that this Thought is much more capable than the mind of including at once a mass of knowledge in a single view; it has a cosmic character, not the stamp of an individual thinking. Beyond this Truth-Thought we can distinguish a greater illumination instinct with an increased power and intensity and driving force, a luminosity of the nature of Truth-Sight with thought formulation as a minor and dependent activity. If we accept the Vedic image of the Sun of Truth, - an image which in this experience becomes a reality, - we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truthaction, to which we can give in a special sense the name of Intuition; for though we have applied that word for want of a better to any supra-intellectual direct way of knowing, yet what we actually know as intuition is only one special movement of self-existent knowledge. This new range is its origin; it imparts to our intuitions something of its own distinct character and is very clearly an intermediary of a greater Truth-Light with which our mind cannot directly communicate. At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the Supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, - not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality. This then is the occult link we were looking for; this is the Power that at once connects and divides the supreme Knowledge and the cosmic Ignorance.
  8:In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its realities, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpenetration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Overmind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation. Purusha and Prakriti, Conscious Soul and executive Force of Nature, are in the supramental harmony a two-aspected single truth, being and dynamis of the Reality; there can be no disequilibrium or predominance of one over the other. In Overmind we have the origin of the cleavage, the trenchant distinction made by the philosophy of the Sankhyas in which they appear as two independent entities, Prakriti able to dominate Purusha and cloud its freedom and power, reducing it to a witness and recipient of her forms and actions, Purusha able to return to its separate existence and abide in a free self-sovereignty by rejection of her original overclouding material principle. So with the other aspects or powers of the Divine Reality, One and Many, Divine Personality and Divine Impersonality, and the rest; each is still an aspect and power of the one Reality, but each is empowered to act as an independent entity in the whole, arrive at the fullness of the possibilities of its separate expression and develop the dynamic consequences of that separateness. At the same time in Overmind this separateness is still founded on the basis of an implicit underlying unity; all possibilities of combination and relation between the separated Powers and Aspects, all interchanges and mutualities of their energies are freely organised and their actuality always possible.
  9:If we regard the Powers of the Reality as so many Godheads, we can say that the Overmind releases a million Godheads into action, each empowered to create its own world, each world capable of relation, Communication and interplay with the others. There are in the Veda different formulations of the nature of the Gods: it is said they are all one Existence to which the sages give different names; yet each God is worshipped as if he by himself is that Existence, one who is all the other Gods together or contains them in his being; and yet again each is a separate Deity acting sometimes in unison with companion deities, sometimes separately, sometimes even in apparent opposition to other Godheads of the same Existence. In the Supermind all this would be held together as a harmonised play of the one Existence; in the Overmind each of these three conditions could be a separate action or basis of action and have its own principle of development and consequences and yet each keep the power to combine with the others in a more composite harmony. As with the One Existence, so with its Consciousness and Force. The One Consciousness is separated into many independent forms of consciousness and knowledge; each follows out its own line of truth which it has to realise. The one total and manysided Real-Idea is split up into its many sides; each becomes an independent Idea-Force with the power to realise itself. The one Consciousness-Force is liberated into its million forces, and each of these forces has the right to fulfil itself or to assume, if needed, a hegemony and take up for its own utility the other forces. So too the Delight of Existence is loosed out into all manner of delights and each can carry in itself its independent fullness or sovereign extreme. Overmind thus gives to the One Existence-Consciousness-Bliss the character of a teeming of infinite possibilities which can be developed into a multitude of worlds or thrown together into one world in which the endlessly variable outcome of their play is the determinant of the creation, of its process, its course and its consequence.
  10:Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the RealIdea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual worldformula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its selfexpression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe.
  13:And still we can recognise at once in the Overmind the original cosmic Maya, not a Maya of Ignorance but a Maya of Knowledge, yet a Power which has made the Ignorance possible, even inevitable. For if each principle loosed into action must follow its independent line and carry out its complete consequences, the principle of separation must also be allowed its complete course and arrive at its absolute consequence; this is the inevitable descent, facilis descensus, which Consciousness, once it admits the separative principle, follows till it enters by obscuring infinitesimal fragmentation, tucchyena,5 into the material Inconscience, - the Inconscient Ocean of the Rig Veda, - and if the One is born from that by its own greatness, it is still at first concealed by a fragmentary separative existence and consciousness which is ours and in which we have to piece things together to arrive at a whole. In that slow and difficult emergence a certain semblance of truth is given to the dictum of Heraclitus that War is the father of all things; for each idea, force, separate consciousness, living being by the very necessity of its ignorance enters into collision with others and tries to live and grow and fulfil itself by independent self-assertion, not by harmony with the rest of existence. Yet there is still the unknown underlying Oneness which compels us to strive slowly towards some form of harmony, of interdependence, of concording of discords, of a difficult unity. But it is only by the evolution in us of the concealed superconscient powers of cosmic Truth and of the Reality in which they are one that the harmony and unity we strive for can be dynamically realised in the very fibre of our being and all its self-expression and not merely in imperfect attempts, incomplete constructions, ever-changing approximations. The higher ranges of spiritual Mind have to open upon our being and consciousness and also that which is beyond even spiritual Mind must appear in us if we are to fulfil the divine possibility of our birth into cosmic existence.
  14:Overmind in its descent reaches a line which divides the cosmic Truth from the cosmic Ignorance; it is the line at which it becomes possible for Consciousness-Force, emphasising the separateness of each independent movement created by Overmind and hiding or darkening their unity, to divide Mind by an exclusive concentration from the overmental source. There has already been a similar separation of Overmind from its supramental source, but with a transparency in the veil which allows a conscious transmission and maintains a certain luminous kinship; but here the veil is opaque and the transmission of the Overmind motives to the Mind is occult and obscure. Mind separated acts as if it were an independent principle, and each mental being, each basic mental idea, power, force stands similarly on its separate self; if it communicates or combines with or contacts others, it is not with the catholic universality of the Overmind movement, on a basis of underlying oneness, but as independent units joining to form a separate constructed whole. It is by this movement that we pass from the cosmic Truth into the cosmic Ignorance. The cosmic Mind on this level, no doubt, comprehends its own unity, but it is not aware of its own source and foundation in the Spirit or can only comprehend it by the intelligence, not in any enduring experience; it acts in itself as if by its own right and works out what it receives as material without direct Communication with the source from which it receives it. Its units also act in ignorance of each other and of the cosmic whole except for the knowledge that they can get by contact and Communication, - the basic sense of identity and the mutual penetration and understanding that comes from it are no longer there. All the actions of this Mind Energy proceed on the opposite basis of the Ignorance and its divisions and, although they are the results of a certain conscious knowledge, it is a partial knowledge, not a true and integral self-knowledge, nor a true and integral world-knowledge. This character persists in Life and in subtle Matter and reappears in the gross material universe which arises from the final lapse into the Inconscience.
  15:Yet, as in our subliminal or inner Mind, so in this Mind also a larger power of Communication and mutuality still remains, a freer play of mentality and sense than human mind possesses, and the Ignorance is not complete; a conscious harmony, an interdependent organisation of right relations is more possible: mind is not yet perturbed by blind Life forces or obscured by irresponsive Matter. It is a plane of Ignorance, but not yet of falsehood or error, - or at least the lapse into falsehood and error is not yet inevitable; this Ignorance is limitative, but not necessarily falsificative. There is limitation of knowledge, an organisation of partial truths, but not a denial or opposite of truth or knowledge. This character of an organisation of partial truths on a basis of separative knowledge persists in Life and subtle Matter, for the exclusive concentration of ConsciousnessForce which puts them into separative action does not entirely sever or veil Mind from Life or Mind and Life from Matter. The complete separation can take place only when the stage of Inconscience has been reached and our world of manifold Ignorance arises out of that tenebrous matrix. These other still conscient stages of the involution are indeed organisations of Conscious Force in which each lives from his own centre, follows out his own possibilities, and the predominant principle itself, whether Mind, Life or Matter, works out things on its own independent basis; but what is worked out are truths of itself, not illusions or a tangle of truth and falsehood, knowledge and ignorance. But when by an exclusive concentration on Force and Form Consciousness-Force seems phenomenally to separate Consciousness from Force, or when it absorbs Consciousness in a blind sleep lost in Form and Force, then Consciousness has to struggle back to itself by a fragmentary evolution which necessitates error and makes falsehood inevitable. Nevertheless, these things too are not illusions that have sprung out of an original Non-Existence; they are, we might say, the unavoidable truths of a world born out of Inconscience. For the Ignorance is still in reality a knowledge seeking for itself behind the original mask of Inconscience; it misses and finds; its results, natural and even inevitable on their own line, are the true consequence of the lapse, - in a way, even, the right working of the recovery from the lapse. Existence plunging into an apparent Non-Existence, Consciousness into an apparent Inconscience, Delight of existence into a vast cosmic insensibility are the first result of the fall and, in the return from it by a struggling fragmentary experience, the rendering of Consciousness into the dual terms of truth and falsehood, knowledge and error, of Existence into the dual terms of life and death, of Delight of existence into the dual terms of pain and pleasure are the necessary process of the labour of self-discovery. A pure experience of Truth, Knowledge, Delight, imperishable existence would here be itself a contradiction of the truth of things. It could only be otherwise if all beings in the evolution were quiescently responsive to the psychic element within them and to the Supermind underlying Nature's operations; but here there comes in the Overmind law of each Force working out its own possibilities. The natural possibilities of a world in which an original Inconscience and a division of consciousness are the main principles, would be the emergence of Forces of Darkness impelled to maintain the Ignorance by which they live, an ignorant struggle to know originative of falsehood and error, an ignorant struggle to live engendering wrong and evil, an egoistic struggle to enjoy, parent of fragmentary joys and pains and sufferings; these are therefore the inevitable first-imprinted characters, though not the sole possibilities of our evolutionary existence. Still, because the Non-Existence is a concealed Existence, the Inconscience a concealed Consciousness, the insensibility a masked and dormant Ananda, these secret realities must emerge; the hidden Overmind and Supermind too must in the end fulfil themselves in this apparently opposite organisation from a dark Infinite.
  16:Two things render that culmination more facile than it would otherwise be. Overmind in the descent towards material creation has originated modifications of itself, - Intuition especially with its penetrative lightning flashes of truth lighting up local points and stretches of country in our consciousness, - which can bring the concealed truth of things nearer to our comprehension, and, by opening ourselves more widely first in the inner being and then as a result in the outer surface self also to the messages of these higher ranges of consciousness, by growing into them, we can become ourselves also intuitive and overmental beings, not limited by the intellect and sense, but capable of a more universal comprehension and a direct touch of truth in its very self and body. In fact flashes of enlightenment from these higher ranges already come to us, but this intervention is mostly fragmentary, casual or partial; we have still to begin to enlarge ourselves into their likeness and organise in us the greater Truth activities of which we are potentially capable. But, secondly, Overmind, Intuition, even Supermind not only must be, as we have seen, principles inherent and involved in the Inconscience from which we arise in the evolution and inevitably destined to evolve, but are secretly present, occult actively with flashes of intuitive emergence in the cosmic activity of Mind, Life and Matter. It is true that their action is concealed and, even when they emerge, it is modified by the medium, material, vital, mental in which they work and not easily recognisable. Supermind cannot manifest itself as the Creator Power in the universe from the beginning, for if it did, the Ignorance and Inconscience would be impossible or else the slow evolution necessary would change into a rapid transformation scene. Yet at every step of the material energy we can see the stamp of inevitability given by a supramental creator, in all the development of life and mind the play of the lines of possibility and their combination which is the stamp of Overmind intervention. As Life and Mind have been released in Matter, so too must in their time these greater powers of the concealed Godhead emerge from the involution and their supreme Light descend into us from above.

1.35_-_The_Tao_2, #Magick Without Tears, #Aleister Crowley, #Philosophy
  From 1905 to 1918 the Tao Teh King was my continual study. I constantly recommended it to my friends as the supreme masterpiece of initiated wisdom, and I was as constantly disappointed when they declared that it did not impress them, especially as my preliminary descriptions of the book had aroused their keenest interest. I thus came to see that the fault lay with Legge's translation, and I felt myself impelled to undertake the task of presenting Lao Tze in language informed by the sympathetic understanding which initiation and spiritual experience had conferred on me. During my Great Magical Retirement on Aesopus Island in the Hudson River during the summer of 1918, I set myself to this work, but I discovered immediately that I was totally incompetent. I therefore appealed to an Adept named Amalantrah, which whom I was at that time in almost daily Communication. He came readily to my aid, and exhibited to me a codex of the original, which conveyed to me with absolute certitude the exact significance of the text. I was able to divine without hesitation or doubt the precise manner in which Legge had been deceived. He had translated the Chinese with singular fidelity, yet in almost every verse the interpretation was altogether misleading. There was no need to refer to the text from the point of view of scholarship. I had merely to paraphrase his translation in the light of actual knowledge of the true significance of the terms employed. Any one who cares to take the trouble to compare the two versions will be astounded to see how slight a remodeling of a paragraph is sufficient to disperse the obstinate obscurity of prejudice, and let loose a fountain and a flood of living light; to kindle the gnarled prose of stolid scholarship into the burgeoning blossom of lyrical flame.

1.37_-_Death_-_Fear_-_.Magical_Memory., #Magick Without Tears, #Aleister Crowley, #Philosophy
  (Hence the supposed Messages from the Mighty Dead, usually Wish-phantasms or outbreaks of the during-life-suppressed Subconscious, often very nasty. The "Medium" gets into Communication with the "Shells of the Dead" Qliphoth, the Qabalah calls them. A month or so, perhaps a year or so in the case of minds very solidly constructed or very passionately attached, and the Shells' "Messages" begin to be less and less coherent, more and more fragmentary, more murderously modified by the experiences it has met in its aimless wanderings. Soon it is altogether broken up, and no more is heard of it.)

1.39_-_Prophecy, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Of course I won easily. They cut out one possible way of Communication after another; but I always managed to exchange a few words with my "medium" or slip him a note, so as to have a new code not excluded by the latest precaution.

1.40_-_Coincidence, #Magick Without Tears, #Aleister Crowley, #Philosophy
  When I was writing that letter about prophecy, I was hot and bothered all the time by my faithful sentinel, the well-greaved Hoplite that stands at the postern of my consciousness, ready to challenge every thought and woe to the intruder who cannot give the countersign! This time the dear old ruffian thought the matter serious enough to report Higher Up. "It is put plainly enough, emphatically enough, incontrovertibly enough" was the gist of his Communication "that the first and most irretrievable trick of the enemy is to dupe you into passing Captain Coincidence as 'Friend,' whereas he is naturally the most formidable of all your foes when it comes to a question of proof."

1.42_-_This_Self_Introversion, #Magick Without Tears, #Aleister Crowley, #Philosophy
  This matter is of importance, because it influences one's attitude to invocation. I can, for instance, work myself up to a "Divine Consciousness," in which I can understand, and act, as I cannot in my normal state. I become "inspired;" I feel, and I express, ideas of almost illimitable exaltation. But this is totally different from the "Knowledge and Conversation of the Holy Guardian Angel," which is the special aim of the Adeptus Minor. It is ruin to that Work if one deceives oneself by mistaking one's own "energized enthusiasm" for external Communication. The parallel on the physical plane is the difference between Onanism and Sexual Intercourse.
  So, even in divine invocation, one should insist on definite Communication of knowledge (or what not) which is incontestably not one's own. The fact that the self-begotten feelings and ideas are so eminently satisfactory naturally, since there is nobody to oppose them is damnably seductive.

1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur, #Magick Without Tears, #Aleister Crowley, #Philosophy
  I expect as I hope that this time (Communication being universally better established, the foundations better laid, and things in general moving quicker) we may be able to enjoy the harvest in very much less time. But hang it all! it's hardly reasonable to expect complete fruition after only 40 years.

1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work, #Magick Without Tears, #Aleister Crowley, #Philosophy
  ... Lassati sed non Satiati[105] by midnight, I expected to sleep; but was aroused by Virakam being apparently seized with a violent attack of hysteria, in which she poured forth a frantic torrent of senseless hallucination. I was irritated and tried to calm her. But she insisted that her experience was real; that she bore an important message to me from some invisible individual. Such nonsense increased my irritation. But after about an hour of it my jaw fell with astonishment. I became suddenly aware of a coherence in her ravings, and further that they were couched in my own language of symbols. My attention being thus awakened, I listened to what she was saying. A few minutes convinced me that she was actually in Communication with some Intelligence who had a message for me.

1.58_-_Do_Angels_Ever_Cut_Themselves_Shaving?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  On the contrary, I will tell you more about "Communication."
  On one occasion the following experiment was carried out. A certain Adept was to make use of the Sacred Vapour, and when the time seemed ripe, to answer such questions as should be put to him by his Scribe. Presently, after about an hour's silence, the Scribe asked: "Is Communication possible?"

1.61_-_Power_and_Authority, #Magick Without Tears, #Aleister Crowley, #Philosophy
  There are of course exceptions. It is necessary, though regrettably so, for personal instruction in the practices to be given or received. For all that, I wish I could show you 200 or 300 letters that I have received in the last twenty years or so: they tell me without a shadow of doubt that anything like fraternization leads only to mischief. When you wish instruction from your superior, it should be for definite points and nothing else. Any breach of this convention is almost certain to lead to one kind of trouble or another. It may in fact be regarded as a defect of concentration if Communication between any two members of the Order should take place, except in cases of necessity.

1.75_-_The_AA_and_the_Planet, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Practically all the messages received during the "Cairo Working" (March-April 1904 e.v.) came to me through Ouarda. No woman ever lived who was more ignorant of, or less interested in, anything to do with politics, or the welfare of the race; she cared for nothing beyond her personal comfort and pleasure. When the Communications ceased, she dropped the whole affair without a thought.

1.77_-_Work_Worthwhile_-_Why?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Now, these qualities in us having failed to measure up to the situation of the world, one hope remains; to get into Communication with those "gods" or "masters" whose existence was demonstrated in my Premise Major and learn from Them.

1.83_-_Epistola_Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The first step is the separation of (what we call, for convenience) the astral body from the physical body. As our experiments proceed, we find that our astral body itself can be divided into grosser and subtler components. In this way we become aware of the existence of what we call, for convenience, the Holy Guardian Angel, and the more we realise the implications of the theory of the existence of such a being, the clearer it becomes that our supreme task is to put ourselves into intimate Communication with him.

2.01_-_The_Object_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  4:In reality thought is only a scout and pioneer; it can guide but not command or effectuate. The leader of the journey, the captain of the march, the first and most ancient priest of our sacrifice is the Will. This Will is not the wish of the heart or the demand or preference of the mind to which we often give the name. It is that inmost, dominant and often veiled conscious force of our being and of all being, Tapas, shakti, Shraddha, that sovereignly determines our orientation and of which the intellect and the heart are more or less blind and automatic servants and instruments. The Self that is quiescent, at rest, vacant of things and happenings is a support and background to existence, a silent channel or a hypostasis of something Supreme: it is not itself the one entirely real existence, not itself the Supreme. The Eternal, the Supreme is the Lord and the all-originating Spirit. Superior to all activities and not bound by ally of them, it is the source, sanction, material, efficient power, master of all activities. All activities proceed from this supreme Self and are determined by it; all are its operations, processes of its own conscious force and not of something alien to Self, some power other than this Spirit. In these activities is expressed the conscious Will or Shakti of the Spirit moved to manifest its being in infinite ways, a Will or Power not ignorant but at one with its own self-knowledge and its knowledge of all that it is put out to express. And of this Power a secret spiritual will and soul-faith in us, the dominant hidden force of our nature, is the individual instrument, more nearly in Communication with the Supreme, a surer guide and enlightener, could we once get at it and hold it, because profounder and more intimately near to the Identical and Absolute than the surface activities of our thought powers. To know that will in ourselves and in the universe and follow it to its divine finalities, whatever these may be, must surely be the highest way and truest culmination for knowledge as for works, for the seeker in life and for the seeker in Yoga.

2.01_-_The_Road_of_Trials, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Uno Harva, Die religidsen Vorstellungen der altaischen Vlker ("Folklore
  Fellows Communications," No. 125, Helsinki, 1938), pp. 558-559; following
  G. N. Potanin, Ocerki severo-zapodnoy Mongolii (St. Petersburg, 1881),

2.01_-_War., #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  5.: I do not mean that divine Communications and inspirations received in this mansion are the same as those I shall describe later on; God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways. Sometimes He calls souls by means of sickness or troubles, or by some truth He teaches them during prayer, for tepid as they may be in seeking Him, yet God holds them very dear.

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  others except such as may be created by physical contact and
  the Communication of the senses, it is obvious that the human
  Will under the obsession of this belief, will inevitably shape its

2.03_-_Karmayogin_A_Commentary_on_the_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  organs which enable them to work. As a centre of all this sensational and actional activity it evolves the central mind-organ in
  the brain and as channels of Communication between the central
  & the outer organs it develops a great nerve-system centred in
  breath and vitality are suspended, until the Will in its psychical
  sheaths chooses to resume its interrupted Communications with
  the world of gross matter and recommence physical life at the
  enforce them with severe social punishments, death, ostracism,
  exCommunication. This origin of ethics from the customs of the
  were unaltered, the ancestral tradition of the community and
  the fear of social punishments, death, ostracism, exCommunication or other penalties which if less drastic were yet sufficiently
  formidable. The object to be fulfilled was still predominantly
  of social disapproval expressed but not enacted; over another
  part of his conduct it exercises the right of enacting that disapproval in the shape of ostracism or exCommunication; but that
  part of his life which most strongly concerns the community, it

2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Our subliminal self is not, like our surface physical being, an outcome of the energy of the Inconscient; it is a meeting-place of the consciousness that emerges from below by evolution and the consciousness that has descended from above for involution.
  There is in it an inner mind, an inner vital being of ourselves, an inner or subtle-physical being larger than our outer being and nature. This inner existence is the concealed origin of almost all in our surface self that is not a construction of the first inconscient World-Energy or a natural developed functioning of our surface consciousness or a reaction of it to impacts from the outside universal Nature, - and even in this construction, these functionings, these reactions the subliminal takes part and exercises on them a considerable influence. There is here a consciousness which has a power of direct contact with the universal unlike the mostly indirect contacts which our surface being maintains with the universe through the sense-mind and the senses. There are here inner senses, a subliminal sight, touch, hearing; but these subtle senses are rather channels of the inner being's direct consciousness of things than its informants: the subliminal is not dependent on its senses for its knowledge, they only give a form to its direct experience of objects; they do not, so much as in waking mind, convey forms of objects for the mind's documentation or as the starting-point or basis for an indirect constructive experience. The subliminal has the right of entry into the mental and vital and subtle-physical planes of the universal consciousness, it is not confined to the material plane and the physical world; it possesses means of Communication with the worlds of being which the descent towards involution created in its passage and with all corresponding planes or worlds that may have arisen or been constructed to serve the purpose of the re-ascent from Inconscience to Superconscience.
  It is into this large realm of interior existence that our mind and vital being retire when they withdraw from the surface activities
  Our waking state is unaware of its connection with the subliminal being, although it receives from it - but without any knowledge of the place of origin - the inspirations, intuitions, ideas, will-suggestions, sense-suggestions, urges to action that rise from below or from behind our limited surface existence.
  Sleep like trance opens the gate of the subliminal to us; for in sleep, as in trance, we retire behind the veil of the limited waking personality and it is behind this veil that the subliminal has its existence. But we receive the records of our sleep experience through dream and in dream figures and not in that condition which might be called an inner waking and which is the most accessible form of the trance state, nor through the supernormal clarities of vision and other more luminous and concrete ways of Communication developed by the inner subliminal cognition when it gets into habitual or occasional conscious connection with our waking self. The subliminal, with the subconscious as an annexe of itself, - for the subconscious is also part of the behind-the-veil entity, - is the seer of inner things and of supraphysical experiences; the surface subconscious is only a transcriber. It is for this reason that the Upanishad describes the subliminal being as the Dream Self because it is normally in dreams, visions, absorbed states of inner experience that we enter into and are part of its experiences, - just as it describes the superconscient as the Sleep Self because normally all mental or sensory experiences cease when we enter this superconscience.
  For in the deeper trance into which the touch of the superconscient plunges our mentality, no record from it or transcript of its contents can normally reach us; it is only by an especial or an unusual development, in a supernormal condition or through a break or rift in our confined normality, that we can be on the surface conscious of the contacts or messages of the Superconscience. But, in spite of these figurative names of dream-state and sleep-state, the field of both these states of consciousness was clearly regarded as a field of reality no less than that of the waking state in which our movements of perceptive

2.06_-_Reality_and_the_Cosmic_Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5 Prajna. Yajnavalkya in the Brihadaranyaka Upanishad states very positively that
   there are two planes or states of the being which are two worlds, and that in the dream state one can see both worlds, for the dream state is intermediate between them, it is their joining-plane. This makes it clear that he is speaking of a subliminal condition of the consciousness which can carry in it Communications between the physical and the supraphysical worlds. The description of the dreamless sleep state applies both to deep sleep and to the condition of trance in which one enters into a massed consciousness containing in it all the powers of being but all compressed within itself and concentrated solely on itself and, when active, then active in a consciousness where all is the self; this is, clearly, a state admitting us into the higher planes of the spirit normally now superconscient to our waking being.

2.07_-_The_Mother_Relations_with_Others, #Words Of The Mother I, #The Mother, #Integral Yoga
    But that apart, there is a special personal tie between you and me, between all who have turned to the teaching of Sri
    Aurobindo and myself, and, it is well understood, distance does not count here, you may be in France, you may be at the other end of the world or in Pondicherry, this tie is always true and living. And each time there comes a call, each time there is a need for me to know so that I may send out a force, an inspiration, a protection or any other thing, a sort of message comes to me all of a sudden and I do the needful. These Communications reach me evidently at any moment, and you must have seen me more than once stop suddenly in the middle of a sentence or work; it is because something comes to me, a Communication and I concentrate.
    With those whom I have accepted as disciples, to whom I have said Yes, there is more than a tie, there is an emanation of me. This emanation warns me whenever it is necessary and tells me what is happening. Indeed I receive intimations constantly, but not all are recorded in my active memory, I would be flooded; the physical consciousness acts like a filter. Things are recorded on a subtle plane, they are there in a latent state, something like a piece of music that is recorded without being played, and when I need to know with my physical consciousness, I make contact with this subtle physical plane and the disc begins to turn. Then I see how things are, their development in time, the actual result.
    And if for some reason you write to me asking for my help and I answer I am with you, it means that the Communication with you becomes active, you come into my active consciousness for a time, for the time necessary.
    And this tie between you and me is never cut. There are people who have long ago left the Ashram, in a state of revolt, and yet I keep myself informed of them, I attend to them. You are never abandoned.

2.0_-_THE_ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  divine in its origin, completely and utterly without a history, gift, a
  miracle, a mere Communication.... And secondly, _tradition,_ which is
  the assumption that the law has obtained since the most primeval times,

2.10_-_Knowledge_by_Identity_and_Separative_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   infinite; it builds up a wall of division here also and shuts out all that is not centred round its ego, excludes it as the not-self.
  But since it has to live with this not-self, - for it belongs to it, depends upon it, is an inhabitant within it, - it must maintain some means of Communication; it has too to make excursions out of its wall of ego and wall of self-restriction within the body in order to cater for those needs which the not-self can supply to it: it must learn to know in some way all that surrounds it so as to be able to master it and make it as far as possible a servant to the individual and collective human life and ego. The body provides our consciousness with the gates of the senses through which it can establish the necessary Communication and means of observation and action upon the world, upon the not-self outside it; the mind uses these means and invents others that supplement them and it succeeds in establishing some construction, some system of knowledge which serves its immediate purpose or its general will to master partially and use this huge alien environmental existence or deal with it where it cannot master it. But the knowledge it gains is objective; it is mainly a knowledge of the surface of things or of what is just below the surface, pragmatic, limited and insecure. Its defence against the invasion of the cosmic energy is equally insecure and partial: in spite of its notice of no entry without permission, it is subtly and invisibly invaded by the world, enveloped by the not-self and moulded by it; its thought, its will, its emotional and its life energy are penetrated by waves and currents of thought, will, passion, vital impacts, forces of all kinds from others and from universal Nature. Its wall of defence becomes a wall of obscuration which prevents it from knowing all this interaction; it knows only what comes through the gates of sense or through mental perceptions of which it cannot be sure or through what it can infer or build up from its gathered sense data; all the rest is to it a blank of nescience.
  It is, then, this double wall of self-imprisonment, this self-fortification in the bounds of a surface ego, that is the cause of our limited knowledge or ignorance, and if this selfimprisonment were the whole character of our existence, the
   act of knowledge by identity belong to the higher hemisphere of existence: this knowledge by direct contact is the main character of the highest supraphysical mental planes of consciousness, those to which our surface being is closed in by a wall of ignorance; in a diminished and more separative form it is a property of the lesser supraphysical planes of mind; it is or can be an element in all that is supraphysical. It is the main instrumentation of our subliminal self, its central means of awareness; for the subliminal self or inner being is a projection from these higher planes to meet the subconscience and it inherits the character of consciousness of its planes of origin with which it is intimately associated and in touch by kinship. In our outer being we are children of the Inconscience; our inner being makes us inheritors of the higher heights of mind and life and spirit: the more we open inwards, go inwards, live inwards, receive from within, the more we draw away from subjection to our inconscient origin and move towards all which is now superconscient to our ignorance.
  Ignorance becomes complete with the entire separation of being from being: the direct contact of consciousness with consciousness is then entirely veiled or heavily overlaid, even though it still goes on within our subliminal parts, just as there is also, though wholly concealed and not directly operative, the underlying secret identity and oneness. There is on the surface a complete separateness, a division into self and not-self; there is the necessity of dealing with the not-self, but no direct means of knowing it or mastering it. Nature then creates indirect means, a contact by physical organs of sense, a penetration of outside impacts through the nerve currents, a reaction of mind and its co-ordinations acting as an aid and supplement to the activity of the physical organs, - all of them methods of an indirect knowledge; for the consciousness is forced to rely on these instruments and cannot act directly on the object. To these means is added a reason, intelligence and intuition which seize on the Communications thus indirectly brought to them, put all in order and utilise their data to get as much knowledge and mastery and possession of the not-self or as much partial unity
  Presence in it, the one Conscious in unconscious things, that determines the operation of its indwelling energies. If, as has been affirmed, a material object receives and retains the impression of the contacts of things around it and energies emanate from it, so that an occult knowledge can become aware of its past, can make us conscious of these emanating influences, the intrinsic unorganised Awareness pervading the form but not yet enlightening it must be the cause of this receptivity and these capacities. What we see from outside is that material objects like plants and minerals have their powers, properties and inherent influences, but as there is no faculty or means of Communication, it is only by being brought into contact with person or object or by a conscious utilisation by living beings that their influences can become active, - such a utilisation is the practical side of more than one human science. But still these powers and influences are attributes of Being, not of mere indeterminate substance, they are forces of the Spirit emerging by Energy from its self-absorbed Inconscience. This first crude mechanical action of an inherent absorbed conscious energy opens in the primary forms of life into submental life-vibrations that imply an involved sensation; there is a seeking for growth, light, air, life-room, a blind feeling out, which is still internal and confined within the immobile being, unable to formulate its instincts, to communicate, to externalise itself. An immobility not organised to establish living relations, it endures and absorbs contacts, involuntarily inflicts but cannot voluntarily impose them; the inconscience is still dominant, still works out everything by the secret involved knowledge by identity, it has not yet developed the surface contactual means of a conscious knowledge. This further development begins with overtly conscious life; what we see in it is the imprisoned consciousness struggling out to the surface: it is under the compulsion of this struggle that the separated living being strives, however blindly at first and within narrow limits, to enter into conscious relations with the rest of the world-being outside it. It is by the growing amount of contacts that it can receive and respond to and by the growing amount of contacts that it can put out from itself or impose in

2.12_-_The_Origin_of_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   multiplicity, and does that multiplicity consist of a sum of souls each in its very nature fractional and divided from all the others in consciousness, unable to become aware of them at all except as things external to it, linked at most by Communication from body to body or mind to mind, but incapable of unity? But we have seen that this is only what we seem to be in our most superficial layer of consciousness, the external mind and the physical; when we get back into a subtler, deeper, larger action of our consciousness, we find the walls of division becoming thinner and in the end there is left no wall of division, no

2.14_-_The_Passive_and_the_Active_Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The basis of this status of consciousness is the mind's exclusive realisation of pure self-existence in which consciousness is at rest, inactive, widely concentrated ill pure self-awareness of being, not active and originative of any kind of becoming. Its aspect of knowledge is at rest in the awareness of undifferentiated identity; its aspect of force and will is at rest in the awareness of unmodifiable immutability. And yet it is aware of names and forms, it is aware of movement; but this movement does not seem to proceed from the Self, but to go on by some inherent power of its own and only to be reflected in the Self. In other words, the mental being has put away from himself by exclusive concentration the dynamic aspect of consciousness, has taken refuge in the static and built a wall of non-Communication between the two; between the passive and the active Brahman a gulf has been created and they stand on either side of it, the one visible to the other but with no contact, no touch of sympathy, no sense of unity between them. Therefore to the passive Self all conscious being seems to be passive in its nature, all activity seems to be non-conscious in itself and mechanical (jada) in its movement. The realisation of this status is the basis of the ancient Sankhya philosophy which taught that the Purusha or Conscious-Soul is a passive, inactive, immutable entity, prakriti or the Nature-Soul including even the mind and the understanding active, mutable, mechanical, but reflected in the Purusha which identifies itself with what is reflected in it and lends to it its own light of consciousness. When the Purusha learns not to identify himself, then prakriti begins to fall away from its impulse of movement and returns towards equilibrium and rest. The Vedantic view of the same status led to the philosophy of the inactive Self or Brahman as the one reality and of all the rest as name and form imposed on it by a false activity of mental illusion which has to be removed by right knowledge of the immutable Self and refusal of the imposition387a. The two views really differ only in their language and their viewpoint; substantially, they are the same intellectual generalisation from the same spiritual experience.

2.14_-_The_Unpacking_of_God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Thus, a true and profound intuition is corrupted, or distorted, or tilted, by a well-meaning but not very adequate interpretation. The intuition of Spirit is unpacked poorly, hastily, and the Gift is damaged in the process. Conversely, a more graceful unpacking facilitates further and deeper intuitions, intuitions touching the I and the We and the It domains: not just how to contact the higher Self, but how to see it embraced in culture, embodied in nature, and embedded in social institutions.
  Realized, embraced, embodied, embedded: a more graceful interpretation covering all four quadrants (because Spirit itself manifests as all four quadrants) facilitates the birth of that Spirit which is demanding the interpretation. Graceful interpretation midwifes Spirit's birth, Spirit's descent. The more adequately I can interpret the intuition of Spirit, the more that Spirit can speak to me, the more the channels of Communication are open, leading from Communication to communion to union to identity.
  And Spirit's interpretation merely as a Higher Self is not very graceful, I don't think.1
  In volume 3, I attempt to explain this IOU principle in much greater detail, and this is meant only as a very brief introduction. I attempt to show that agency across time and communion across space, as the two fundamental
   "drives" of all holons (on a given level), show up in various fields as, respectively: time and space, coherence and correspondence, rights and responsibilities, metaphor and metonym, intrinsic value and extrinsic value, determined and probabilistic, necessity and chance, consistency and completeness, consciousness and Communication-the list is virtually endless. But the central point is that these typical dualisms (such as coherence versus correspondence in epistemology) are dual partners forever fated to battle it out with each other . . . and never, never win.
  The final example I will mention of an IOU principle that has become quite famous is the Heisenberg Uncertainty

2.16_-_Oneness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This transformation cannot be complete or really executed without the awakening of the truth-mind which corresponds in the mental being to the supermind and is capable of receiving mentally its illuminations. By the opposition of Spirit and Mind without the free opening of this intermediate power the two natures, higher and lower, stand divided, and though there may be Communication and influence or the catching up of the lower into the higher in a sort of luminous or ecstatic trance, there cannot be a full and perfect transfiguration of the lower nature. We may feel imperfectly by the emotional mind, we may have a sense by the sense-mind or a conception and perception by the intelligent mind of the Spirit present in Matter and all its forms, the divine Delight present in all emotion and sensation, the divine Force behind all life-activities; but the lower will still keep its own nature and limit and divide in its action and modify in its character the influence from above. Even when that influence assumes its highest, widest, intensest power, it will be irregular and disorderly in activity and perfectly realised only in calm and stillness; we shall be subject to reactions and periods of obscuration when it is withdrawn from us; we shall be apt to forget it in the stress of ordinary life and its outward touches and the siege of its dualities and to be fully possessed of it only when alone with ourselves and God or else only in moments or periods of a heightened exaltation and ecstasy. For our mentality, a restricted instrument moving in a limited field and seizing things by fragments and parcels, is necessarily shifting, restless and mutable; it can find steadiness only by limiting its field of action and fixity only by cessation and repose.

2.19_-_Out_of_the_Sevenfold_Ignorance_towards_the_Sevenfold_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Again, the subliminal extends itself into an enveloping consciousness through which it receives the shock of the currents and wave-circuits pouring upon us from the universal Mind, universal Life, universal subtler Matter-forces. These, unperceived by us on the surface, are perceived and admitted by our subliminal self and turned into formations which can powerfully affect our existence without our knowledge. If the wall that separates this inner existence from the outer self were penetrated, we could know and deal with the sources of our present mind energies and life action and could control instead of undergoing their results.
  But though large parts of it can be thus known by a penetration and looking within or a freer Communication, it is only by going inward behind the veil of superficial mind and living within, in an inner mind, an inner life, an inmost soul of our being that we can be fully self-aware, - by this and by rising to a higher plane of mind than that which our waking consciousness inhabits. An enlargement and completion of our present evolutionary status, now still so hampered and truncated, would be the result of such an inward living; but an evolution beyond it can come only by our becoming conscious in what is now superconscient to us, by an ascension to the native heights of the Spirit.
  In the superconscience beyond our present level of awareness are included the higher planes of mental being as well as the native heights of supramental and pure spiritual being. The first indispensable step in an upward evolution would be to elevate our force of consciousness into those higher parts of Mind from which we already receive, but without knowing the source, much of our larger mental movements, those, especially, that come with a greater power and light, the revelatory, the inspirational, the intuitive. On these mental heights, in these largenesses, if the consciousness could succeed in reaching them or maintain and centre itself there, something of the direct presence and power of the spirit, something even - however secondary or indirect - of the supermind could receive a first expression, could make itself initially manifest, could intervene in the government of our lower being and help to remould it. Afterwards, by the force of that remoulded consciousness, the course of our evolution could rise by a sublimer ascent and get beyond the mental into the supramental and the supreme spiritual nature. It is possible without an actual ascent into these at present superconscient mental planes or without a constant or permanent living in them, by openness to them, by reception of their knowledge and influences, to get rid to a certain extent of our constitutional and psychological ignorance; it is possible to be aware of ourselves as spiritual beings and to spiritualise, though imperfectly, our normal human life and consciousness. There could be a conscious Communication and guidance from this greater more luminous mentality and a reception of its enlightening and transforming forces. That is within the reach of the highly developed or the spiritually awakened human being; but it would not be more than a preliminary stage. To reach an integral self-knowledge, an entire consciousness and power of being, there is necessary an ascent beyond the plane of our normal mind. Such an ascent is at present possible in an absorbed superconscience; but that could lead only to an entry into the higher levels in a state of immobile or ecstatic trance. If the control of that highest spiritual being is to be brought into our waking life, there must be a conscious heightening and widening into immense ranges of new being, new consciousness, new potentialities of action, a taking up - as integral as possible - of our present being, consciousness, activities and a transmutation of them into divine values which would effect a transfiguration of our human existence. For wherever a radical transition has to be made, there is always this triple movement - ascent, widening of field and base, integration - in Nature's method of self-transcendence.
  Any such evolutionary change must necessarily be associated with a rejection of our present narrowing temporal ignorance. For not only do we now live from moment to moment of time, but our whole view is limited to our life in the present body between a single birth and death. As our regard does not go farther back in the past, so it does not extend farther out into the future; thus we are limited by our physical memory and awareness of the present life in a transient corporeal formation.

2.19_-_The_Planes_of_Our_Existence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  5:Here the soul lives in a material universe; of that alone it is immediately conscious; the realisation of its potentialities in that is the problem with which it is concerned. But Matter means the involution of the conscious delight of existence in self-oblivious force and in self-dividing, infinitesimally disaggregated form of substance. Therefore the whole principle and effort of a material world must be the evolution of what is involved and the development of what is undeveloped. Here everything is shut up from the first in the violently working inconscient sleep of material force; therefore the whole aim of any material becoming must be the waking of consciousness out of the inconscient; the whole consummation of a material becoming must be the removal of the veil of Matter and the luminous revelation of the entirely self-conscient Being to its own imprisoned soul in the becoming. Since Man is such an imprisoned soul, this luminous liberation and coming to self-knowledge must be his highest object and the condition of his perfection.
  6:But the limitations of a material universe seem to be hostile to the proper accomplishment of this object which is yet so inevitably the highest aim of a mental being born into a physical body. First existence has formed itself here, fundamentally, as Matter; it has been objectivised, made sensible and concrete to its own self-experiencing conscious-force in the form of self-dividing material substance, and by the aggregation of this Matter there has been built up for man a physical body separate, divided from others and subject to the fixed habits of process or, as we call them, the laws of inconscient material Nature. His force of being too is nature or Force working in Matter, which has waked slowly out of inconscience to life and is always limited by form, always dependent on the body, always separated by it from the rest of Life and from other living beings, always hampered in its development, persistence, self-perfectioning by the laws of the Inconscience and the limitations of bodily living. Equally, his consciousness is a mentality emerging in a body and in a sharply individualised life; it is therefore limited in its workings and capacities and dependent on bodily organs of no great competence and on a very restricted vital force; it is separated from the rest of cosmic mind and shut out from the thoughts of other mental beings whose inner workings are a sealed book to man's physical mind except in so far as he can read them by the analogy of his own mentality and by their insufficient bodily signs and self-expressions. His consciousness is always falling back towards the inconscience in which a large part of it is always involved, his life towards death, his physical being towards disaggregation. His delight of being depends on the relations of this imperfect consciousness with its environment based upon physical sensations and the sense-mind, in other words on a limited mind trying to lay hold on a world external and foreign to it by means of a limited body, limited vital force, limited organs. Therefore its power for possession is limited, its force for delight is limited, and every touch of the world which exceeds its force, which that force cannot bear, cannot seize on, cannot assimilate and possess must turn to something else than delight, to pain, discomfort or grief. Or else it must be met by non-reception, insensibility, or, if received, put away by indifference. Moreover, such delight of being as it possesses, is not possessed naturally and eternally like the self-delight of Sachchidananda, but by experience and acquisition in Time, and can therefore only be maintained and prolonged by repetition of experience and is in its nature precarious and transient. All this means that the natural relations of Purusha to prakriti in the material universe are the complete absorption of conscious being in the force of its workings, therefore the complete self-oblivion and self-ignorance of the Purusha, the complete domination of prakriti and subjection of the soul to Nature. The soul does not know itself, it only knows, if anything, the workings of prakriti. The emergence of the individual self-conscious soul in Man does not of itself abrogate these primary relations of ignorance and subjection. For this soul is living on a material plane of existence, a poise of prakriti in which matter is still the chief determinant of its relations to Nature, and its consciousness being limited by Matter cannot be an entirely self-possessing consciousness. Even the universal soul, if limited by the material formula, could not be in entire possession of itself; much less can the individual soul to which the rest of existence becomes by bodily, vital and mental limitation and separation something external to it, on which it is yet dependent for its life and its delight and its knowledge. These limitations of his power, knowledge, life, delight of existence are the whole cause of man's dissatisfaction with himself and the universe. And if the material universe were all and the material plane the only plane of his being, then man the individual Purusha could never arrive at perfection and self-fulfilment or indeed to any other life than that of the animals. There must be either worlds in which he is liberated from these incomplete and unsatisfactory relations of Purusha with prakriti, or planes of his own being by ascending to which he can transcend them, or at the very least planes, worlds and higher beings from which he can receive or be helped to knowledge, powers, joys, a growth of his being otherwise impossible. All these things, the ancient knowledge asserts, exist, -- other worlds, higher planes, the possibility of Communication, of ascension, of growth by contact with and influence from that which is above him in the present scale of his realised being.
  7:As there is a poise of the relations of Purusha with prakriti in which Matter is the first determinant, a world of material existence, so there is another just above it in which Matter is not supreme, but rather Life-force takes its place as the first determinant. In this world forms do not determine the conditions of the life, but it is life which determines the form, and therefore forms are there much more free, fluid, largely and to our conceptions strangely variable than in the material world. This life-force is not inconscient material force, not even, except in its lowest movements, an elemental subconscient energy, but a conscious force of being which makes for formation, but much more essentially for enjoyment, possession, satisfaction of its own dynamic impulse. Desire and the satisfaction of impulse are therefore the first law of this world of sheer vital existence, this poise of relations between the soul and its nature in which the life-power plays with so much greater a freedom and capacity than in our physical living; it may be called the desire-world, for that is its principal characteristic. Moreover, it is not fixed in one hardly variable formula as physical life seems to be, but is capable of many variations of its poise, admits many sub-planes ranging from those which touch material existence and, as it were, melt into that, to those which touch at the height of the life-power the planes of pure mental and psychic existence and melt into them. For in Nature in the infinite scale of being there are no wide gulfs, no abrupt chasms to be overleaped, but a melting of one thing into another, a subtle continuity; out of that her power of distinctive experience creates the orderings, the definite ranges, the distinct gradations by which the soul variously knows and possesses its possibilities of world-existence. Again, enjoyment of one kind or another being the whole object of desire, that must be the trend of the desire-world; but since wherever the soul is not free, -- and it cannot be free when subject to desire, -- there must be the negative as well as the positive of all its experience, this world contains not only the possibility of large or intense or continuous enjoyments almost inconceivable to the limited physical mind, but also the possibility of equally enormous sufferings. It is here therefore that there are situated the lowest heavens and all the hells with the tradition and imagination of which the human mind has lured and terrified itself since the earliest ages. All human imaginations indeed correspond to some reality or real possibility, though they may in themselves be a quite inaccurate representation or couched in too physical images and therefore inapt to express the truth of supraphysical realities.

2.2.03_-_The_Science_of_Consciousness, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The nervous apparatus is the initial biological fact necessary to mentality. Life power consists not of the nervous system, which is a physical element, but of a new power or energy of which the system is the vehicle, - the power of nervous Communication, nervous charge, nervous discharge. This power is not sufficient to create mentality, for the plant too possesses them, yet does not appear to be a mental being, but it is the first condition of embodied mentality.
  Mind cannot certainly be said to be constituted of life and body, nervous action and reaction in a physical body. Nervous action does not appear to constitute of itself consciousness, any more than physical impact and consequent atomic disturbance appears of itself to constitute nervous action. As a correspondent or resultant nervous Communication, charge and discharge is necessary to manifest life, so a resultant or correspondent

2.20_-_The_Lower_Triple_Purusha, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But all this belongs to the inferior grades of spiritual experience and indeed is hardly more spiritual than the physical existence. We have in the same way to go yet higher and raise ourselves into the mental self. By doing so we call become the mental self and draw up the physical and vital being into it, so that life and body and their operations become to us minor circumstances of our being used by tile Mind-soul which we now are for the execution of its lower purposes that belong to the material existence. Here too we acquire at first a certain remoteness from the life and the body and our real life seems to be on quite another plane than material man's, in contact with a subtler existence, a greater light of knowledge than the terrestrial, a far rarer and yet more sovereign energy; we are ill touch in fact with the mental plane, aware of the mental worlds, can be in Communication with its beings and powers. From that plane we behold the desire-world and the material existence as if below us, things that we can cast away from us if we will and in fact easily reject when we relinquish the body, so as to dwell in the mental or psychical heavens. But we can also, instead of being thus remote and detached, become rather superior to the life and body and the vital and material planes and act upon them with mastery from our new height of being. Another sort of dynamis than physical or vital energy, something that we may call pure mind-power and soul-force, which the developed human being uses indeed but derivatively and imperfectly, but which we can now use freely and with knowledge, becomes the ordinary process of our action, while desire-force and physical action fall into a secondary place and are only used with this new energy behind them and as its occasional channels. We are in touch and sympathy also with the Mind in cosmos, conscious of it, aware of the intentions, directions, thought-forces, struggle of subtle powers behind all happenings, which the ordinary marl is ignorant of or can only obscurely infer from the physical happening, but which we can now see and feel directly before there is any physical sign or even vital intimation of their working. We acquire too the knowledge and sense of the mind-action of other beings whether on the physical plane or on those above it; and the higher capacities of the mental being, -- occult powers or Siddhis, but of a much rarer or subtler kind than those proper to the vital plane, -- naturally awake in our consciousness.

2.21_-_The_Order_of_the_Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  IF A spiritual evolution of consciousness in the material world and a constant or repeated rebirth of the individual into an earthly body are admitted, the next question that arises is whether this evolutionary movement is something separate and complete in itself or part of a larger universal totality of which the material world is only one province. This question has already its answer implied in the gradations of the involution which precede the evolution and make it possible; for, if that precedence is a fact, there must be worlds or at least planes of higher being and they must have some connection with the evolution which has been made possible by their existence. It may be that all they do for us is by their effective presence or pressure on the earth-consciousness to liberate the involved principles of life and mind and spirit and enable them to manifest and assert their reign in material Nature. But it would be in the highest degree improbable that the connection and intervention should cease there; there is likely to be a sustained, if veiled, commerce between material life and the life of the other planes of existence. It is necessary now to look more closely into this problem, regard it in itself and determine the nature and limits of this connection and interCommunication, in so far as it affects the theory of evolution and rebirth in material Nature.
  Three questions then arise, interrelated or interdependent: - whether there is any evidence or any true intimation of the existence of such other worlds; whether, if they exist, they are of the nature we have indicated, arising or descending in the order and within the rationale of a hierarchical series between Matter and Spirit; if that is their scale of being, are they otherwise quite independent and unconnected, or is there a relation and interaction of the higher worlds on the world of Matter? It is a fact that mankind almost from the beginning of its existence or so far back as history or tradition can go, has believed in the existence of other worlds and in the possibility of Communication between their powers and beings and the human race. In the last rationalistic period of human thought from which we are emerging, this belief has been swept aside as an age-long superstition; all evidence or intimations of its truth have been rejected a priori as fundamentally false and undeserving of inquiry because incompatible with the axiomatic truth that only Matter and the material world and its experiences are real; all other experience purporting to be real must be either a hallucination or an imposture or a subjective result of superstitious credulity and imagination or else, if a fact, then other than what it purported to be and explicable by a physical cause: no evidence could be accepted of such a fact unless it is objective and physical in its character; even if the fact be very apparently supraphysical, it cannot be accepted as such unless it is totally unexplainable by any other imaginable hypothesis or conceivable conjecture.
  It should be evident that this demand for physically valid proof of a supraphysical fact is irrational and illogical; it is an irrelevant attitude of the physical mind which assumes that only the objective and physical is fundamentally real and puts aside all else as merely subjective. A supraphysical fact may impinge on the physical world and produce physical results; it may even produce an effect on our physical senses and become manifest to them, but that cannot be its invariable action and most normal character or process. Ordinarily, it must produce a direct effect or a tangible impression on our mind and our life-being, which are the parts of us that are of the same order as itself, and can only indirectly and through them, if at all, influence the physical world and physical life. If it objectivises itself, it must be to a subtler sense in us and only derivatively to the outward physical sense. This derivative objectivisation is certainly possible; if there is an association of the action of the subtle body and its sense-organisation with the action of the material body and its physical organs, then the supraphysical can become outwardly sensible to us. This is what happens, for example, with the faculty called second sight; it is the process of all those psychic phenomena which seem to be seen and heard by the outer senses and are not sensed inwardly through representative or interpretative or symbolic images which bear the stamp of an inner experience or have an evident character of formations in a subtle substance. There can, then, be various kinds of evidence of the existence of other planes of being and Communication with them; objectivisation to the outer sense, subtle-sense contacts, mind contacts, life contacts, contacts through the subliminal in special states of consciousness exceeding our ordinary range.
  But the contacts do not stop here: for there is also an opening of our mind and life parts to a great range of subjectiveobjective experiences in which these planes present themselves no longer as extensions of subjective being and consciousness, but as worlds; for the experiences there are organised as they are in our own world, but on a different plan, with a different process and law of action and in a substance which belongs to a supraphysical Nature. This organisation includes, as on our earth, the existence of beings who have or take forms, manifest themselves or are naturally manifested in an embodying substance, but a substance other than ours, a subtle substance tangible only to subtle sense, a supraphysical form-matter. These worlds and beings may have nothing to do with ourselves and our life, they may exercise no action upon us; but often also they enter into secret Communication with earth-existence, obey or embody and are the intermediaries and instruments of the cosmic powers and influences of which we have a subjective experience, or themselves act by their own initiation upon the terrestrial world's life and motives and happenings. It is possible to receive help or guidance or harm or misguidance from these beings; it is possible even to become subject to their influence, to be possessed by their invasion or domination, to be instrumentalised by them for their good or evil purpose. At times the progress of earthly life seems to be a vast field of battle between supraphysical Forces of either character, those that strive to uplift, encourage and illumine and those that strive to deflect, depress or prevent or even shatter our upward evolution or the soul's self-expression in the material universe. Some of these Beings,
  These accounts are evidently built largely by imagination, but there is an element also of intuition and divination, a feeling of what life can be and surely is in some domain of its manifested or its realisable nature; there is also an element of true subliminal contact and experience. But the mind of man translates what he sees or receives or contacts from other-nature into figures proper to his own consciousness; they are his translations of supraphysical realities into his own significant forms and images and through these forms and images he enters into Communication with the realities and can make them to a certain degree present and effective. The experience of an after-death continuance of a modified earth-life may be explained as due to this kind of translation; but it is also explainable partly as the creation of a subjective post-mortal state in which he still lives in figures of habitual experience before he enters into otherworldly realities, partly as a passage through life-worlds where the type of things expresses itself in formations originative of those to which he was attached in his earthly body or akin to them and therefore exercises a natural attraction on the vital being after its exit from the body. But, apart from these subtler life-states, the traditional accounts of other-worldly existence contain, though as a rarer more elevated element not included in the popular notion of these things, a higher grade of states of existence which are clearly of a mental and not a vital character and others founded on some spiritual-mental principle; these higher principles are formulated in states of being into which our inner experience can rise or the soul enter. The principle of gradation we have accepted is therefore justified provided we recognise that it is one way of organising our experience and that other ways proceeding from other view-points are possible.
  That could make no difference if all this were only a philosophical possibility or a potentiality in the being of Sachchidananda which it never realises or has not yet realised, or, if realised, has not brought within the scope of the consciousness of beings living in the physical universe. But all our spiritual and psychic experience bears affirmative witness, brings us always a constant and, in its main principles, an invariable evidence of the existence of higher worlds, freer planes of existence. Not having bound ourselves down, like so much of modern thought, to the dogma that only physical experience or experience based upon the physical sense is true, the analysis of physical experience by the reason alone verifiable, and all else only result of physical experience and physical existence and anything beyond this an error, self-delusion and hallucination, we are free to accept this evidence and to admit the reality of these planes. We see that they are, practically, different harmonies from the harmony of the physical universe; they occupy, as the word "plane" suggests, a different level in the scale of being and adopt a different system and ordering of its principles. We need not inquire, for our present purpose, whether they coincide in time and space with our own world or move in a different field of space and in another stream of time, - in either case it is in a more subtle substance and with other movements. All that directly concerns us is to know whether they are different universes, each complete in itself and in no way meeting, intercrossing or affecting the others, or are rather different scales of one graded and interwoven system of being, parts therefore of one complex universal system. The fact that they can enter into the field of our mental consciousness would naturally suggest the validity of the second alternative, but it would not by itself be altogether conclusive. But what we find is that these higher planes are actually at every moment acting upon and in Communication with our own plane of being, although this action is naturally not present to our ordinary waking or outer consciousness, because that is for the most part limited to a reception and utilisation of the contacts of the physical world: but the moment we either go back into our subliminal being or enlarge our waking consciousness beyond the scope of the physical contacts, we become aware of something of this higher action. We find even that the human being can project himself partially into these higher planes under certain conditions, even while in the body; a fortiori must he be able to do it when out of the body, and to do it then completely, since there is no longer the disabling condition of the physical life bound down to the body. The consequences of this relation and this power of transference are of immense importance. On the one side they immediately justify, at any rate as an actual possibility, the ancient tradition of at least a temporary sojourn of the human conscious being in other worlds than the physical after the dissolution of the physical body. On the other side they open to us the possibility of an action of the higher planes on the material existence which can liberate the powers they represent, the powers of life, mind and spirit for the evolutionary intention inherent within Nature by the very fact of their embodiment in Matter.

2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  OUR FIRST conclusion on the subject of reincarnation has been that the rebirth of the soul in successive terrestrial bodies is an inevitable consequence of the original significance and process of the manifestation in earth-nature; but this conclusion leads to farther problems and farther results which it is necessary to elucidate. There arises first the question of the process of rebirth; if that process is not quickly successive, birth immediately following death of the body so as to maintain an uninterrupted series of lives of the same person, if there are intervals, that in its turn raises the question of the principle and process of the passage to other worlds, which must be the scene of these intervals, and the return to earth-life. A third question is the process of the spiritual evolution itself and the mutations which the soul undergoes in its passage from birth to birth through the stages of its adventure.
  If the physical universe were the sole manifested world, or if it were a quite separate world, rebirth as a part of the evolutionary process would be confined to a constant succession of direct transmigrations from one body to another; death would be immediately followed by a new birth without any possibility of an interval, - the passage of the soul would be a spiritual circumstance in the uninterrupted series of a compulsory, mechanical, material procedure. The soul would have no freedom from Matter; it would be perpetually bound to its instrument, the body, and dependent on it for the continuity of its manifested existence. But we have found that there is a life on other planes after death and before the subsequent rebirth, a life consequent on the old and preparatory of the new stage of terrestrial existence. Other planes coexist with ours, are part of one complex system and act constantly upon the physical which is their own final and lowest term, receive its reactions, admit a secret Communication and commerce. Man can become conscious of these planes, can even in certain states project his conscious being into them, partly in life, presumably therefore with a full completeness after the dissolution of the body. Such a possibility of projection into other worlds or planes of being becomes then sufficiently actual to necessitate practically its own realisation, immediately and perhaps invariably following on human earthlife if man is from the beginning endowed with such a power of self-transference, eventual if he only arrives at it by a gradual progression. For it is possible that at the beginning he would not be sufficiently developed to carry on his life or his mind into larger life-worlds or mind-worlds and would be compelled to accept an immediate transmigration from one earthly body to another as his only present possibility of persistence.
  The necessity for an interregnum between birth and birth and a passage to other worlds arises from a double cause: there is an attraction of the other planes for the mental and the vital being in man's composite nature due to their affinity with these levels, and there is the utility or even the need of an interval for assimilation of the completed life-experience, a working out of what has to be discarded, a preparation for the new embodiment and the new terrestrial experience. But this need of a period of assimilation and this attraction of other worlds for kindred parts of our being may become effective only when the mental and vital individuality has been sufficiently developed in the halfanimal physical man; until then they might not exist or might not be active: the life experiences would be too simple and elementary to need assimilation and the natural being too crude to be capable of a complex assimilative process; the higher parts would not be sufficiently developed to lift themselves to higher planes of existence. There can be, then, in the absence of such connections with other worlds, a theory of rebirth which admits only of a constant transmigration; here the existence of other worlds and the sojourn of the soul in other planes are not an actual or at any stage a necessary part of the system. There can be another theory in which this passage is the obligatory rule for all and there is no immediate rebirth; the soul needs an interval of preparation for the new incarnation and new experience. A compromise between the two theories is also possible; the transmigration may be the first rule prevailing while the soul is yet unripe for a higher world-existence; the passage to other planes would be the subsequent law. There may even be a third stage, as is sometimes suggested, in which the soul is so powerfully developed, its natural parts so spiritually alive that it needs no interval, but can immediately resume birth for a more rapid evolution without the retardation of a period of intermittence.

2.22_-_Vijnana_or_Gnosis, #unset, #Sri Aurobindo, #Integral Yoga
  But even if this difficult thing were perfectly accomplished, still the intuition would not be the gnosis; it would only be its thin prolongation into mind or its sharp edge of first entrance. The difference, not easy to define except by symbols, may be expressed if we take the Vedic image in which the Sun represents the gnosis462 and the sky, mid-air and earth, the mentality, vitality, physicality of man and of the universe. Living on the earth, climbing into the mid-air or even winging in the sky, the mental being, the manomya purusa, would still live in the rays of the sun and not in its bodily light. And in those rays he would see things not as they are but as reflected in his organ of vision, deformed by its faults or limited in their truth by its restrictions. But the vijnanamaya purusa lives in the Sun itself, in the very body and blaze of the true light; he knows this light to be his own self-luminous being and he sees the whole truth of the lower triplicity and each thing that is in it. He sees it not by reflection in a mental organ of vision, but with the Sun of gnosis itself as his eye, -- for the Sun, says the Veda, is the eye of the gods. The mental being, even in the intuitive mind, can perceive the truth only by a brilliant reflection or limited Communication and subject to the restrictions and the inferior capacity of the mental vision; but the supramental being sees it by the gnosis itself, from the very centre and outwelling fount of the truth, in its very form and by its own spontaneous and self-illumining process. For the Vijnana is a direct and divine as opposed to an indirect and human knowledge.

2.24_-_The_Evolution_of_the_Spiritual_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The wide and supple method of evolutionary Nature providing the amplest scope and preserving the true intention of the religious seeking of the human being can be recognised in the development of religion in India, where any number of religious formulations, cults and disciplines have been allowed, even encouraged to subsist side by side and each man was free to accept and follow that which was congenial to his thought, feeling, temperament, build of the nature. It is right and reasonable that there should be this plasticity, proper to an experimental evolution: for religion's real business is to prepare man's mind, life and bodily existence for the spiritual consciousness to take it up; it has to lead him to that point where the inner spiritual light begins fully to emerge. It is at this point that religion must learn to subordinate itself, not to insist on its outer characters, but give full scope to the inner spirit itself to develop its own truth and reality. In the meanwhile it has to take up as much of man's mentality, vitality, physicality as it can and give all his activities a turn towards the spiritual direction, the revelation of a spiritual meaning in them, the imprint of a spiritual refinement, the beginning of a spiritual character. It is in this attempt that the errors of religion come in, for they are caused by the very nature of the matter with which it is dealing, - that inferior stuff invades the very forms that are meant to serve as intermediaries between the spiritual and the mental, vital or physical consciousness, and often it diminishes, degrades and corrupts them: but it is in this attempt that lies religion's greatest utility as an intercessor between spirit and nature. Truth and error live always together in the human evolution and the truth is not to be rejected because of its accompanying errors, though these have to be eliminated, - often a difficult business and, if crudely done, resulting in surgical harm inflicted on the body of religion; for what we see as error is very frequently the symbol or a disguise or a corruption or malformation of a truth which is lost in the brutal radicality of the operation, - the truth is cut out along with the error. Nature herself very commonly permits the good corn and the tares and weeds to grow together for a long time, because only so is her own growth, her free evolution possible.
  Evolutionary Nature in her first awakening of man to a rudimentary spiritual consciousness must begin with a vague sense of the Infinite and the Invisible surrounding the physical being, a sense of the limitation and impotence of human mind and will and of something greater than himself concealed in the world, of Potencies beneficent or maleficent which determine the results of his action, a Power that is behind the physical world he lives in and has perhaps created it and him, or Powers that inform and rule her movements while they themselves perhaps are ruled by the greater Unknown that is beyond them. He had to determine what they are and find means of Communication so that he might propitiate them or call them to his aid; he sought also for means by which he could find out and control the springs of the hidden movements of Nature. This he could not do at once by his reason because his reason could at first deal only with physical facts, but this was the domain of the Invisible and needed a supraphysical vision and knowledge; he had to do it by an extension of the faculty of intuition and instinct which was already there in the animal. This faculty, prolonged in the thinking being and mentalised, must have been more sensitive and active in early man, though still mostly on a lower scale, for he had to rely on it largely for all his first necessary discoveries: he had to rely also on the aid of subliminal experience; for the subliminal too must have been more active, more ready to upsurge in him, more capable of formulating its phenomena on the surface, before he learned to depend completely on his intellect and senses. The intuitions that he thus received by contact with Nature, his mind systematised and so created the early forms of religion. This active and ready power of intuition also gave him the sense of supraphysical forces behind the physical, and his instinct and a certain subliminal or supernormal experience of supraphysical beings with whom he could somehow communicate turned him towards the discovery of effective and canalising means for a dynamic utilisation of this knowledge; so were created magic and the other early forms of occultism. At some time it must have dawned on him that he had something in him which was not physical, a soul that survived the body; certain supernormal experiences which became active because of the pressure to know the invisible, must have helped to formulate his first crude ideas of this entity within him. It would only be later that he began to realise that what he perceived in the action of the universe was also there in some form within him and that in him also were elements that responded to invisible powers and forces for good or for evil; so would begin his religio-ethical formations and his possibilities of spiritual experience. An amalgam of primitive intuitions, occult ritual, religio-social ethics, mystical knowledge or experiences symbolised in myth but with their sense preserved by a secret initiation and discipline is the early, at first very superficial and external stage of human religion. In the beginning these elements were, no doubt, crude and poor and defective, but they acquired depth and range and increased in some cultures to a great amplitude and significance.
  But as the mental and life development increased, - for that is Nature's first preoccupation in man and she does not hesitate to push it forward at the cost of other elements that will need to be taken up fully hereafter, - there is a tendency towards intellectualisation, and the first necessary intuitive, instinctive and subliminal formations are overlaid with the structures erected by a growing force of reason and mental intelligence. As man discovers the secrets and processes of physical Nature, he moves more and more away from his early recourse to occultism and magic; the presence and felt influence of gods and invisible powers recedes as more and more is explained by natural workings, the mechanical procedure of Nature: but he still feels the need of a spiritual element and spiritual factors in his life and therefore keeps for a time the two activities running together. But the occult elements of religion, though still held as beliefs or preserved but also buried in rites and myths, lose their significance and diminish and the intellectual element increases; finally, where and when the intellectualising tendency becomes too strong, there is a movement to cut out everything but creed, institution, formal practice and ethics. Even the element of spiritual experience dwindles and it is considered sufficient to rely only on faith, emotional fervour and moral conduct; the first amalgam of religion, occultism and mystic experience is disrupted, and there is a tendency, not by any means universal or complete but still pronounced or visible, for each of these powers to follow its own way to its own goal in its own separate and free character.
  It is possible indeed that it is the mystic or the incipient occultist who was everywhere the creator of religion and imposed his secret discoveries in the form of belief, myth and practice on the mass human mind; for it is always the individual who receives the intuitions of Nature and takes the step forward dragging or drawing the rest of humanity behind him. But even if we give the credit of this new creation to the subconscious mass mind, it is the occultist and mystic element in that mind which created it and it must have found individuals through whom it could emerge; for a mass experience or discovery or expression is not the first method of Nature; it is at some one point or a few points that the fire is lit and spreads from hearth to hearth, from altar to altar. But the spiritual aspiration and experience of the mystics was usually casketed in secret formulas and given only to a few initiates; it was conveyed to the rest or rather preserved for them in a mass of religious or traditional symbols. It is these symbols that were the heart's core of religion in the mind of an early humanity.
  Out of this second stage there emerged a third which tried to liberate the secret spiritual experience and knowledge and put it at the disposal of all as a truth that could have a common appeal and must be made universally available. A tendency prevailed, not only to make the spiritual element the very kernel of the religion, but to render it attainable to all the worshippers by an exoteric teaching; as each esoteric school had had its system of knowledge and discipline, so now each religion was to have its system of knowledge, its creed and its spiritual discipline. Here, in these two forms of the spiritual evolution, the esoteric and the exoteric, the way of the mystic and the way of the religious man, we see a double principle of evolutionary Nature, the principle of intensive and concentrated evolution in a small space and the principle of expansion and extension so that the new creation may be generalised in as large a field as possible. The first is the concentrated dynamic and effective movement; the second tends towards diffusion and status. As a result of this new development, the spiritual aspiration at first carefully treasured by a few became more generalised in mankind, but it lost in purity, height and intensity. The mystics founded their endeavour on a power of suprarational knowledge, intuitive, inspired, revelatory and on the force of the inner being to enter into occult truth and experience: but these powers are not possessed by men in the mass or possessed only in a crude, undeveloped and fragmentary initial form on which nothing could be safely founded; so for them in this new development the spiritual truth had to be clothed in intellectual forms of creed and doctrine, in emotional forms of worship and in a simple but significant ritual. At the same time the strong spiritual nucleus became mixed, diluted, alloyed; it tended to be invaded and aped by the lower elements of mind and life and physical nature. It was this mixture and alloy and invasion of the spurious, this profanation of the mysteries and the loss of their truth and significance, as well as the misuse of the occult power that comes by Communication with invisible forces, that was most dreaded by the early mystics and prevented by secrecy, by strict discipline, by restriction to the few fit initiates.
  Another untoward result or peril of the diffusive movement and the consequent invasion has been the intellectual formalisation of spiritual knowledge into dogma and the materialisation of living practice into a dead mass of cult and ceremony and ritual, a mechanisation by which the spirit was bound to depart in course of time from the body of the religion. But this risk had to be taken, for the expansive movement was an inherent necessity of the spiritual urge in evolutionary Nature.
  Thus came into being the religions which rely mainly or in the mass on creed and ritual for some spiritual result, but yet hold because of their truth of experience, the fundamental inner reality that was initially present in them and persists so long as there are men to continue or renew it, a means for those who are touched by the spiritual impulse to realise the Divine and liberate the spirit. This development has led farther to a division into two tendencies, catholic and protestant, one a tendency towards some conservation of the original plastic character of religion, its many-sidedness and appeal to the whole nature of the human being, the other disruptive of this catholicity and insistent on a pure reliance on belief, worship and conduct simplified so as to make a quick and ready appeal to the common reason, heart and ethical will. This turn has tended to create an excessive rationalisation, a discrediting and condemnation of most of the occult elements which seek to establish a Communication with what is invisible, a reliance on the surface mind as the sufficient vehicle of the spiritual endeavour; a certain dryness and a narrowness and paucity of the spiritual life have been a frequent consequence. Moreover, the intellect having denied so much, cast out so much, has found ample room and opportunity to deny more until it denies all, to negate spiritual experience and cast out spirituality and religion, leaving only intellect itself as the sole surviving power. But intellect void of the spirit can only pile up external knowledge and machinery and efficiency and ends in a drying up of the secret springs of vitality and a decadence without any inner power to save the life or create a new life or any other way out than death and disintegration and a new beginning out of the old Ignorance.
  It would have been possible for the evolutionary principle to have preserved its pristine wholeness of movement while pressing on, by an expansion and not a disruption of the wiser ancient harmony, to a greater synthesis of the principle of concentration and the principle of diffusion. In India, we have seen, there has been a persistence of the original intuition and total movement of evolutionary Nature. For religion in India limited itself by no one creed or dogma; it not only admitted a vast number of different formulations, but contained successfully within itself all the elements that have grown up in the course of the evolution of religion and refused to ban or excise any: it developed occultism to its utmost limits, accepted spiritual philosophies of all kinds, followed to its highest, deepest or largest outcome every possible line of spiritual realisation, spiritual experience, spiritual self-discipline. Its method has been the method of evolutionary Nature herself, to allow all developments, all means of Communication and action of the spirit upon the members, all ways of communion between man and the Supreme or Divine, to follow every possible way of advance to the goal and test it even to its extreme. All stages of spiritual evolution are there in man and each has to be allowed or provided with its means of approach to the spirit, an approach suited to its capacity, adhikara.
  Even the primitive forms that survived were not banned but were lifted to a deeper significance, while still there was the pressure to the highest spiritual pinnacles in the rarest supreme ether. Even the exclusive credal type of religion was not itself excluded; provided its affinity to the general aim and principle was clear, it was admitted into the infinite variety of the general order.
  Nevertheless, the principle of this great and many-sided religious and spiritual evolution was sound, and by taking up in itself the whole of life and of human nature, by encouraging the growth of intellect and never opposing it or putting bounds to its freedom, but rather calling it in to the aid of the spiritual seeking, it prevented the conflict or the undue predominance which in the Occident led to the restriction and drying up of the religious instinct and the plunge into pure materialism and secularism. A method of this plastic and universal kind, admitting but exceeding all creeds and forms and allowing every kind of element, may have numerous consequences which might be objected to by the purist, but its great justifying result has been an unexampled multitudinous richness and a more than millennial persistence and impregnable durability, generality, universality, height, subtlety and many-sided wideness of spiritual attainment and seeking and endeavour. It is indeed only by such a catholicity and plasticity that the wider aim of the evolution can work itself out with any fullness. The individual demands from religion a door of opening into spiritual experience or a means of turning towards it, a communion with God or a definite light of guidance on the way, a promise of the hereafter or a means of a happier supraterrestrial future; these needs can be met on the narrower basis of credal belief and sectarian cult. But there is also the wider purpose of Nature to prepare and further the spiritual evolution in man and turn him into a spiritual being; religion serves her as a means for pointing his effort and his ideal in that direction and providing each one who is ready with the possibility of taking a step upon the way towards it. This end she serves by the immense variety of the cults she has created, some final, standardised and definitive, others more plastic, various and many-sided. A religion which is itself a congeries of religions and which at the same time provides each man with his own turn of inner experience, would be the most in consonance with this purpose of Nature: it would be a rich nursery of spiritual growth and flowering, a vast multiform school of the soul's discipline, endeavour, self-realisation. Whatever errors Religion has committed, this is her function and her great and indispensable utility and service, - the holding up of this growing light of guidance on our way through the mind's ignorance towards the Spirit's complete consciousness and self-knowledge.
  Occultism is in its essence man's effort to arrive at a knowledge of secret truths and potentialities of Nature which will lift him out of slavery to his physical limits of being, an attempt in particular to possess and organise the mysterious, occult, outwardly still undeveloped direct power of Mind upon Life and of both Mind and Life over Matter. There is at the same time an endeavour to establish Communication with worlds and entities belonging to the supraphysical heights, depths and intermediate levels of cosmic Being and to utilise this communion for the mastery of a higher Truth and for a help to man in his will to make himself sovereign over Nature's powers and forces. This human aspiration takes its stand on the belief, intuition or intimation that we are not mere creatures of the mud, but souls, minds, wills that can know all the mysteries of this and every world and become not only Nature's pupils but her adepts and masters. The occultist sought to know the secret of physical things also and in this effort he furthered astronomy, created chemistry, gave an impulse to other sciences, for he utilised geometry also and the science of numbers; but still more he sought to know the secrets of supernature. In this sense occultism might be described as the science of the supernatural; but it is in fact only the discovery of the supraphysical, the surpassing of the material limit, - the heart of occultism is not the impossible chimera which hopes to go beyond or outside all force of Nature and make pure phantasy and arbitrary miracle omnipotently effective. What seems to us supernatural is in fact either a spontaneous irruption of the phenomena of other-Nature into physical Nature or, in the work of the occultist, a possession of the knowledge and power of the higher orders or grades of cosmic Being and Energy and the direction of their forces and processes towards the production of effects in the physical world by seizing on possibilities of interconnection and means for a material effectuality. There are powers of the mind and the life-force which have not been included in Nature's present systematisation of mind and life in matter, but are potential and can be brought to bear upon material things and happenings or even brought in and added to the present systematisation so as to enlarge the control of mind over our own life and body or to act on the minds, lives, bodies of others or on the movements of cosmic Forces. The modern admission of hypnotism is an example of such a discovery and systematised application, - though still narrow and limited, limited by its method and formula, - of occult powers which otherwise touch us only by a casual or a hidden action whose process is unknown to us or imperfectly caught by a few; for we are all the time undergoing a battery of suggestions, thought suggestions, impulse suggestions, will suggestions, emotional and sensational suggestions, thought waves, life waves that come on us or into us from others or from the universal Energy, but act and produce their effects without our knowledge. A systematised endeavour to know these movements and their law and possibilities, to master and use the power or Nature-force behind them or to protect ourselves from them would fall within one province of occultism: but it would only be a small part even of that province; for wide and multiple are the possible fields, uses, processes of this vast range of little explored Knowledge.
  In modern times, as physical Science enlarged its discoveries and released the secret material forces of Nature into an action governed by human knowledge for human use, occultism receded and was finally set aside on the ground that the physical alone is real and mind and life are only departmental activities of Matter. On this basis, believing material Energy to be the key of all things, Science has attempted to move towards a control of mind and life processes by a knowledge of the material instrumentation and process of our normal and abnormal mind and life functionings and activities; the spiritual is ignored as only one form of mentality. It may be observed in passing that if this endeavour succeeded, it might not be without danger for the existence of the human race, even as now are certain other scientific discoveries misused or clumsily used by a humanity mentally and morally unready for the handling of powers so great and perilous; for it would be an artificial control applied without any knowledge of the secret forces which underlie and sustain our existence. Occultism in the West could be thus easily pushed aside because it never reached its majority, never acquired ripeness and a philosophic or sound systematic foundation. It indulged too freely in the romance of the supernatural or made the mistake of concentrating its major effort on the discovery of formulas and effective modes for using supernormal powers. It deviated into magic white and black or into a romantic or thaumaturgic paraphernalia of occult mysticism and the exaggeration of what was after all a limited and scanty knowledge. These tendencies and this insecurity of mental foundation made it difficult to defend and easy to discredit, a target facile and vulnerable. In Egypt and the East this line of knowledge arrived at a greater and more comprehensive endeavour: this ampler maturity can be seen still intact in the remarkable system of the Tantras; it was not only a many-sided science of the supernormal but supplied the basis of all the occult elements of religion and even developed a great and powerful system of spiritual discipline and self-realisation. For the highest occultism is that which discovers the secret movements and dynamic supernormal possibilities of mind and life and spirit and uses them in their native force or by an applied process for the greater effectivity of our mental, vital and spiritual being.

2.25_-_The_Triple_Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Moreover, the psychic being, the soul personality in us, does not emerge full-grown and luminous; it evolves, passes through a slow development and formation; its figure of being may be at first indistinct and may afterwards remain for a long time weak and undeveloped, not impure but imperfect: for it rests its formation, its dynamic self-building on the power of soul that has been actually and more or less successfully, against the resistance of the Ignorance and Inconscience, put forth in the evolution upon the surface. Its appearance is the sign of a soulemergence in Nature, and if that emergence is as yet small and defective, the psychic personality also will be stunted or feeble.
  It is too, by the obscurity of our consciousness, separated from its inner reality, in imperfect Communication with its own source in the depths of the being; for the road is as yet ill-built, easily obstructed, the wires often cut or crowded with Communications of another kind and proceeding from another origin: its power to impress what it receives upon the outer instruments is also imperfect; in its penury it has for most things to rely on these instruments and it forms its push to expression and action on their data and not solely on the unerring perceptions of the psychic entity. In these conditions it cannot prevent the true psychic light from being diminished or distorted in the mind into a mere idea or opinion, the psychic feeling in the heart into a fallible emotion or mere sentiment, the psychic will to action in the lifeparts into a blind vital enthusiasm or a fervid excitement: it even accepts these mistranslations for want of something better and tries to fulfil itself through them. For it is part of the work of the soul to influence mind and heart and vital being and turn their ideas, feelings, enthusiasms, dynamisms in the direction of what is divine and luminous; but this has to be done at first imperfectly, slowly and with a mixture. As the psychic personality grows stronger, it begins to increase its communion with the psychic entity behind it and improve its Communications with the surface: it can transmit its intimations to the mind and heart and life with a greater purity and force; for it is more able to exercise a strong control and react against false mixtures; now more and more it makes itself distinctly felt as a power in the nature. But even so this evolution would be slow and long if left solely to the difficult automatic action of the evolutionary Energy; it is only when man awakes to the knowledge of the soul and feels a need to bring it to the front and make it the master of his life and action that a quicker conscious method of evolution intervenes and a psychic transformation becomes possible.
  This slow development can be aided by the mind's clear perception and insistence on something within that survives the death of the body and an effort to know its nature. But at first this knowledge is impeded by the fact that there are many elements in us, many formations which present themselves as soul elements and can be mistaken for the psyche. In the early Greek and some other traditions about the after-life, the descriptions given show very clearly that what was then mistaken for the soul was a subconscious formation, a subphysical impressionmould or shadow-form of the being or else a wraith or ghost of the personality. This ghost, which is mistakenly called the spirit, is sometimes a vital formation reproducing the man's characteristics, his surface life-mannerisms, sometimes a subtle-physical prolongation of the surface form of the mind-shell: at best it is a sheath of the life personality which still remains in the front for some time after the departure from the body. Apart from these confusions born of an after-death contact with discarded phantasms or remnants of the sheaths of the personality, the difficulty is due to our ignorance of the subliminal parts of our nature and the form and powers of the conscious being or Purusha which preside over their action; owing to this inexperience we can easily mistake something of the inner mind or vital self for the psyche. For as Being is one yet multiple, so also the same law prevails in ourselves and our members; the spirit, the Purusha is one but it adapts itself to the formations of Nature.
  As the crust of the outer nature cracks, as the walls of inner separation break down, the inner light gets through, the inner fire burns in the heart, the substance of the nature and the stuff of consciousness refine to a greater subtlety and purity, and the deeper psychic experiences, those which are not solely of an inner mental or inner vital character, become possible in this subtler, purer, finer substance; the soul begins to unveil itself, the psychic personality reaches its full stature. The soul, the psychic entity, then manifests itself as the central being which upholds mind and life and body and supports all the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature. A guidance, a governance begins from within which exposes every movement to the light of Truth, repels what is false, obscure, opposed to the divine realisation: every region of the being, every nook and corner of it, every movement, formation, direction, inclination of thought, will, emotion, sensation, action, reaction, motive, disposition, propensity, desire, habit of the conscious or subconscious physical, even the most concealed, camouflaged, mute, recondite, is lighted up with the unerring psychic light, their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self-deceptions precisely indicated and removed; all is purified, set right, the whole nature harmonised, modulated in the psychic key, put in spiritual order. This process may be rapid or tardy according to the amount of obscurity and resistance still left in the nature, but it goes on unfalteringly so long as it is not complete. As a final result the whole conscious being is made perfectly apt for spiritual experience of every kind, turned towards spiritual truth of thought, feeling, sense, action, tuned to the right responses, delivered from the darkness and stubbornness of the tamasic inertia, the turbidities and turbulences and impurities of the rajasic passion and restless unharmonised kinetism, the enlightened rigidities and sattwic limitations or poised balancements of constructed equilibrium which are the character of the Ignorance.
  This is the first result, but the second is a free inflow of all kinds of spiritual experience, experience of the Self, experience of the Ishwara and the Divine Shakti, experience of cosmic consciousness, a direct touch with cosmic forces and with the occult movements of universal Nature, a psychic sympathy and unity and inner Communication and interchanges of all kinds with other beings and with Nature, illuminations of the mind by knowledge, illuminations of the heart by love and devotion and spiritual joy and ecstasy, illuminations of the sense and the body by higher experience, illuminations of dynamic action in the truth and largeness of a purified mind and heart and soul, the certitudes of the divine light and guidance, the joy and power of the divine force working in the will and the conduct. These experiences are the result of an opening outward of the inner and inmost being and nature; for then there comes into play the soul's power of unerring inherent consciousness, its vision, its touch on things which is superior to any mental cognition; there is there, native to the psychic consciousness in its pure working, an immediate sense of the world and its beings, a direct inner contact with them and a direct contact with the Self and with the Divine, - a direct knowledge, a direct sight of Truth and of all truths, a direct penetrating spiritual emotion and feeling, a direct intuition of right will and right action, a power to rule and to create an order of the being not by the gropings of the superficial self, but from within, from the inner truth of self and things and the occult realities of Nature.
  Some of these experiences can come by an opening of the inner mental and vital being, the inner and larger and subtler mind and heart and life within us, without any full emergence of the soul, the psychic entity, since there too there is a power of direct contact of consciousness: but the experience might then be of a mixed character; for there could be an emergence not only of the subliminal knowledge but of the subliminal ignorance. An insufficient expansion of the being, a limitation by mental idea, by narrow and selective emotion or by the form of the temperament so that there would be only an imperfect self-creation and action and not the free soul-emergence, could easily occur. In the absence of any or of a complete psychic emergence, experiences of certain kinds, experiences of a greater knowledge and force, a surpassing of the ordinary limits, might lead to a magnified ego and even bring about instead of an outflowering of what is divine or spiritual an uprush of the titanic or demoniac, or might call in agencies and powers which, though not of this disastrous type, are of a powerful but inferior cosmic character. But the rule and guidance of the soul brings into all experience the tendency of light, of integration, of harmony and intimate rightness which is native to the psychic essence. A psychic or, more widely speaking, a psycho-spiritual transformation of this kind would be already a vast change of our mental human nature.

2.26_-_Samadhi, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  In the dream-state itself there are an infinite series of depths, from the lighter recall is easy and the world of the physical senses is at the doors, though for the moment shut out; in the deeper it becomes remote and less able to break in upon the inner absorption, the mind has entered into secure depths of trance. There is a complete difference between Samadhi and normal sleep, between the dream-state of Yoga and the physical state of dream. The latter belongs to the physical mind; in the former the mind proper and subtle is at work liberated from the immixture of the physical mentality. The dreams of the physical mind are an incoherent jumble made up partly of responses to vague touches from the physical world round which the lower mind-faculties disconnected from the will and reason, the buddhi, weave a web of wandering phantasy, partly of disordered associations from the brain-memory, partly of reflections from the soul travelling on the mental plane, reflections which are, ordinarily, received without intelligence or coordination, wildly distorted in the reception and mixed up confusedly with the other dream elements, with brain-memories and fantastic responses to any sensory touch from the physical world. In the Yogic dream-state, on the other hand, the mind is in clear possession of itself, though not of the physical world, works coherently and is able to use either its ordinary will and intelligence with a concentrated power or else the higher will and intelligence of the more exalted planes of mind. It withdraws from experience of the outer world, it puts its seals upon the physical senses and their doors of Communication with material things; but everything that is proper to itself, thought, reasoning, reflection, vision, it can continue to execute with an increased purity and power of sovereign concentration free from the distractions and unsteadiness of the waking mind. It can use too its will and produce upon itself or upon its environment mental, moral and even physical effects which may continue and have their after-consequences on the waking state subsequent to the cessation of the trance.

2.26_-_The_Ascent_towards_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The totality of this abandonment can only come if the psychic change has been complete or the spiritual transformation has reached a very high state of achievement. For it implies a giving up by the mind of all its moulds, ideas, mental formations, of all opinion, of all its habits of intellectual observation and judgment to be replaced first by an intuitive and then by an overmind or supramental functioning which inaugurates the action of a direct Truth-consciousness, Truth-sight, Truth-discernment, a new consciousness which is in all its ways quite foreign to our mind's present nature. There is demanded too a similar giving up by the vital of its cherished desires, emotions, feelings, impulses, grooves of sensation, forceful mechanism of action and reaction to be replaced by a luminous, desireless, free and yet automatically self-determining force, the force of a centralised universal and impersonal knowledge, power, delight of which the life must become an instrument and an epiphany, but of which it has at present no inkling and no sense of its greater joy and strength for fulfilment. Our physical part has to give up its instincts, needs, blind conservative attachments, settled grooves of nature, its doubt and disbelief in all that is beyond itself, its faith in the inevitability of the fixed functionings of the physical mind, the physical life and the body, that they may be replaced by a new power which establishes its own greater law and functioning in form and force of Matter. Even the inconscient and subconscient have to become conscient in us, susceptible to the higher light, no longer obstructive to the fulfilling action of the Consciousness-Force, but more and more a mould and lower basis of the Spirit. These things cannot be done so long as either mind, life or physical consciousness are the leading powers of being or have any dominance. The admission of such a change can only be brought about by a full emergence of the soul and inner being, the dominance of the psychic and spiritual will and a long working of their light and power on the parts of the being, a psychic and spiritual remoulding of the whole nature.
  A unification of the entire being by a breaking down of the wall between the inner and outer nature, - a shifting of the position and centration of the consciousness from the outer to the inner self, a firm foundation on this new basis, a habitual action from this inner self and its will and vision and an opening up of the individual into the cosmic consciousness, - is another necessary condition for the supramental change. It would be chimerical to hope that the supreme Truth-consciousness can establish itself in the narrow formulation of our surface mind and heart and life, however turned towards spirituality. All the inner centres must have burst open and released into action their capacities; the psychic entity must be unveiled and in control. If this first change establishing the being in the inner and larger, a Yogic in place of an ordinary consciousness has not been done, the greater transmutation is impossible. Moreover the individual must have sufficiently universalised himself, he must have recast his individual mind in the boundlessness of a cosmic mentality, enlarged and vivified his individual life into the immediate sense and direct experience of the dynamic motion of the universal life, opened up the Communications of his body with the forces of universal Nature, before he can be capable of a change which transcends the present cosmic formulation and lifts him beyond the lower hemisphere of universality into a consciousness belonging to its spiritual upper hemisphere. Besides he must have already become aware of what is now to him superconscient; he must be already a being conscious of the higher spiritual Light, Power, Knowledge, Ananda, penetrated by its descending influences, new-made by a spiritual change. It is possible for the spiritual opening to take place and its action to proceed before the psychic is far advanced or complete; for the spiritual influence from above can awaken, assist and complete the psychic transmutation: all that is necessary is that there should be a sufficient stress of the psychic entity for the spiritual higher overture to take place. But the third, the supramental change does not admit of any premature descent of the highest Light; for it can only commence when the supramental Force begins to act directly, and this it does not do if the nature is not ready. For there is too great a disparity between the power of the supreme Force and the capacity of the ordinary nature; the inferior nature would either be unable to bear or, bearing, unable to respond and receive or, receiving, unable to assimilate. Till Nature is ready, the supramental Force has to act indirectly; it puts the intermediary powers of overmind or intuition in front, or it works through a modification of itself to which the already half-transformed being can be wholly or partially responsive.
  The spiritual evolution obeys the logic of a successive unfolding; it can take a new decisive main step only when the previous main step has been sufficiently conquered: even if certain minor stages can be swallowed up or leaped over by a rapid and brusque ascension, the consciousness has to turn back to assure itself that the ground passed over is securely annexed to the new condition. It is true that the conquest of the spirit supposes the execution in one life or a few lives of a process that in the ordinary course of Nature would involve a slow and uncertain procedure of centuries or even of millenniums: but this is a question of the speed with which the steps are traversed; a greater or concentrated speed does not eliminate the steps themselves or the necessity of their successive surmounting. The increased rapidity is possible only because the conscious participation of the inner being is there and the power of the Supernature is already at work in the half-transformed lower nature, so that the steps which would otherwise have had to be taken tentatively in the night of Inconscience or Ignorance can now be taken in an increasing light and power of Knowledge. The first obscure material movement of the evolutionary Force is marked by an aeonic graduality; the movement of life progress proceeds slowly but still with a quicker step, it is concentrated into the figure of millenniums; mind can still further compress the tardy leisureliness of Time and make long paces of the centuries; but when the conscious Spirit intervenes, a supremely concentrated pace of evolutionary swiftness becomes possible. Still, an involved rapidity of the evolutionary course swallowing up the stages can only come in when the power of the conscious Spirit has prepared the field and the supramental Force has begun to use its direct influence. All Nature's transformations do indeed wear the appearance of a miracle, but it is a miracle with a method: her largest strides are taken over an assured ground, her swiftest leaps are from a base that gives security and certainty to the evolutionary saltus; a secret all-wisdom governs everything in her, even the steps and processes that seem to be most unaccountable.
  In mind there is a surface response of perception to the contact of an observed or discovered object, fact or truth and a consequent conceptual formulation of it; but in the spiritual light there is a deeper perceptive response from the very substance of consciousness and a comprehending formulation in that substance, an exact figure or revelatory ideograph in the stuff of the being, - nothing more, no verbal representation is needed for the precision and completeness of this thought knowledge.
  Thought creates a representative image of Truth; it offers that to the mind as a means of holding Truth and making it an object of knowledge; but the body itself of Truth is caught and exactly held in the sunlight of a deeper spiritual sight to which the representative figure created by thought is secondary and derivative, powerful for Communication of knowledge, but not indispensable for reception or possession of knowledge.
  A consciousness that proceeds by sight, the consciousness of the seer, is a greater power for knowledge than the consciousness of the thinker. The perceptual power of the inner sight is greater and more direct than the perceptual power of thought: it is a spiritual sense that seizes something of the substance of Truth and not only her figure; but it outlines the figure also and at the same time catches the significance of the figure, and it can embody her with a finer and bolder revealing outline and a larger comprehension and power of totality than thought-conception can manage. As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth Sight and Truth Light and its seeing and seizing power. It can effect a more powerful and dynamic integration; it illumines the thought-mind with a direct inner vision and inspiration, brings a spiritual sight into the heart and a spiritual light and energy into its feeling and emotion, imparts to the life-force a spiritual urge, a truth inspiration that dynamises the action and exalts the life movements; it infuses into the sense a direct and total power of spiritual sensation so that our vital and physical being can contact and meet concretely, quite as intensely as the mind and emotion can conceive and perceive and feel, the Divine in all things; it throws on the physical mind a transforming light that breaks its limitations, its conservative inertia, replaces its narrow thought-power and its doubts by sight and pours luminosity and consciousness into the very cells of the body. In the transformation by the Higher Mind the spiritual sage and thinker would find his total and dynamic fulfilment; in the transformation by the Illumined Mind there would be a similar fulfilment for the seer, the illumined mystic, those in whom the soul lives in vision and in a direct sense and experience: for it is from these higher sources that they receive their light and to rise into that light and live there would be their ascension to their native empire.
  But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind's transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.
  In the human mind the intuition is even such a truthremembrance or truth-conveyance, or such a revealing flash or blaze breaking into a great mass of ignorance or through a veil of nescience: but we have seen that it is subject there to an invading mixture or a mental coating or an interception and substitution; there is too a manifold possibility of misinterpretation which comes in the way of the purity and fullness of its action. Moreover, there are seeming intuitions on all levels of the being which are Communications rather than intuitions, and these have a very various provenance, value and character. The infrarational "mystic", so styled, - for to be a true mystic it is not sufficient to reject reason and rely on sources of thought or action of which one has no understanding, - is often inspired by such Communications on the vital level from a dark and dangerous source. In these circumstances we are driven to rely mainly on the reason and are disposed even to control the suggestions of the intuition - or the pseudo-intuition, which is the more frequent phenomenon, - by the observing and discriminating intelligence; for we feel in our intellectual part that we cannot be sure otherwise what is the true thing and what the mixed or adulterated article or false substitute. But this largely discounts for us the utility of the intuition: for the reason is not in this field a reliable arbiter, since its methods are different, tentative, uncertain, an intellectual seeking; even though it itself really relies on a camouflaged intuition for its conclusions, - for without that help it could not choose its course or arrive at any assured finding, - it hides this dependence from itself under the process of a reasoned conclusion or a verified conjecture. An intuition passed in judicial review by the reason ceases to be an intuition and can only have the authority of the reason for which there is no inner source of direct certitude. But even if the mind became predominantly an intuitive mind reliant upon its portion of the higher faculty, the co-ordination of its cognitions and its separated activities, - for in mind these would always be apt to appear as a series of imperfectly connected flashes, - would remain difficult so long as this new mentality has not a conscious liaison with its suprarational source or a self-uplifting access to a higher plane of consciousness in which an intuitive action is pure and native.
  Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of "stable lightnings". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of Communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.
  Intuition has a fourfold power. A power of revelatory truth- seeing, a power of inspiration or truth-hearing, a power of truth-touch or immediate seizing of significance, which is akin to the ordinary nature of its intervention in our mental intelligence, a power of true and automatic discrimination of the orderly and exact relation of truth to truth, - these are the fourfold potencies of Intuition. Intuition can therefore perform all the action of reason - including the function of logical intelligence, which is to work out the right relation of things and the right relation of idea with idea, - but by its own superior process and with steps that do not fail or falter. It takes up also and transforms into its own substance not only the mind of thought, but the heart and life and the sense and physical consciousness: already all these have their own peculiar powers of intuition derivative from the hidden Light; the pure power descending from above can assume them all into itself and impart to these deeper heartperceptions and life-perceptions and the divinations of the body a greater integrality and perfection. It can thus change the whole consciousness into the stuff of intuition; for it brings its own greater radiant movement into the will, into the feelings and emotions, the life-impulses, the action of sense and sensation, the very workings of the body consciousness; it recasts them in the light and power of truth and illumines their knowledge and their ignorance. A certain integration can thus take place, but whether it is a total integration must depend on the extent to which the new light is able to take up the subconscient and penetrate the fundamental Inconscience. Here the intuitive light and power may be hampered in its task because it is the edge of a delegated and modified supermind, but does not bring in the whole mass or body of the identity knowledge. The basis of Inconscience in our nature is too vast, deep and solid to be altogether penetrated, turned into light, transformed by an inferior power of the Truth-nature.

2.28_-_Rajayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This arrangement of the psychic body is reproduced in the physical with the spinal column as a rod and the ganglionic centres as the Chakras which rise up from the bottom of the column, where the lowest is attached, to the brain and find their summit in the brahmarandhra at the top of the skull. These Chakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and only so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at play as will accord with its needs. This is the real reason, looked at from the mechanical point of view, why the embodied soul seems so dependent on the bodily and nervous life, -- though the dependence is neither so complete nor so real as it seems. The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake, -- therefore it is called the kundalini sakti, -- in the lowest of the Chakras, in the muladhara. When by Pranayama the division between the upper and lower Prana currents in the body is dissolved, this Kundalini is struck and awakened, it uncoils itself and begins to rise upward like a fiery serpent breaking open each lotus as it ascends until the shakti meets Put less symbolically, in more philosophical though perhaps less profound language, this means that the real energy of our being is lying asleep and inconscient in the depths of our vital system, and is awakened by the practice of Pranayama. In its expansion it opens up all the centres of our psychological being in which reside the powers and the consciousness of what would now be called perhaps our subliminal self; therefore as each centre of power and consciousness is opened up, we get access to successive psychological planes and are able to put ourselves in Communication with the worlds or cosmic states of being which correspond to them; all the psychic powers abnormal to physical man, but natural to the soul develop in us. Finally, at the summit of the ascension, this arising and expanding' energy meets with the superconscient self which sits concealed behind and above our physical and mental existence; this meeting leads to a profound Samadhi of union in which our waking consciousness loses itself in the superconscient. Thus by the thorough and unremitting practice of Pranayama the Hathayogin attains in his own way the psychic and spiritual results which are pursued through more directly psychical and spiritual methods in other Yogas. The one mental aid which he conjoins with it, is the use of the Mantra, sacred syllable, name or mystic formula which is of so much importance in the Indian systems of Yoga and common to them all. This secret of the power of the Mantra, the six Chakras and the Kundalini shakti is one of the central truths of all that complex psycho-physical science and practice of which the Tantric philosophy claims to give us a rationale and the most complete compendium of methods. All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practices.

2.28_-_The_Divine_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  50: A new power and powers of consciousness would be, then, an inevitable consequence of an evolution of ConsciousnessForce passing beyond mind to a superior cognitive and dynamic principle. In their essential nature these new powers must have the character of a control of mind over life and matter, of the conscious life-will and life-force over matter, of the spirit over mind, life and matter; they would have the character also of a breaking down of the barriers between soul and soul, mind and mind, life and life: such a change would be indispensable for the instrumentation of the gnostic life. For a total gnostic or divine living would include not only the individual life of the being but the life of others made one with the individual in a common uniting consciousness. Such a life must have for its main constituting power a spontaneous and innate, not a constructed, unity and harmony; this can only come by a greater identity of being and consciousness between individual and individual unified in their spiritual substance, feeling themselves to be self and self of one self-existence, acting in a greater unitarian force of knowledge, a greater power of the being. There must be an inner and direct mutual knowledge based upon a consciousness of oneness and identity, a consciousness of each other's being, thought, feeling, inner and outer movements, a conscious Communication of mind with mind, of heart with heart, a conscious impact of life upon life, a conscious interchange of forces of being with forces of being; in any absence or deficiency of these powers and their intimate light there could not be a real or complete unity or a real and complete natural fitting of each individual's being, thought, feeling, inner and outer movements with those of the individuals around him. A growing basis and structure of conscious unanimism, we might say, would be the character of this more evolved life.
  51: Harmony is the natural rule of the spirit, it is the inherent law and spontaneous consequence of unity in multiplicity, of unity in diversity, of a various manifestation of oneness. In a pure and blank unity there could be indeed no place for harmony, for there is nothing to harmonise; in a complete or a governing diversity there must be either discord or a fitting together of differences, a constructed harmony. But in a gnostic unity in multiplicity the harmony would be there as a spontaneous expression of the unity, and this spontaneous expression presupposes a mutuality of consciousness aware of other consciousness by a direct inner contact and interchange. In infrarational life harmony is secured by an instinctive oneness of nature and oneness of the action of the nature, an instinctive Communication, an instinctive or direct vital-intuitional sense-understanding by which the individuals of an animal or insect community are able to co-operate. In human life this is replaced by understanding through sense-knowledge and mental perception and Communication of ideas by speech, but the means that have to be used are imperfect and the harmony and co-operation incomplete. In a gnostic life, a life of superreason and supernature, a self-aware spiritual unity of being and a spiritual conscious community and interchange of nature would be the deep and ample root of understanding: this greater life would have evolved new and superior means and powers of uniting consciousness inwardly with consciousness; intimacy of consciousness communicating inwardly and directly with consciousness, thought with thought, vision with vision, sense with sense, life with life, body-awareness with body-awareness, would be its natural basic instrumentation. All these new powers taking up the old outward instruments and using them as a subordinate means with a far greater power and to more purpose would be put to the service of the self-expression of the spirit in a profound oneness of being and life.

2.3.01_-_The_Planes_or_Worlds_of_Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The Planes and the Body
  The heavenly worlds are above the body. What the parts of the body correspond to are planes - subtle physical, higher, middle and lower vital, mental. Each plane is in Communication with various worlds that belong to it.

2.3.02_-_The_Supermind_or_Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  (7) Now about the cosmic consciousness and Nirvana. Cosmic consciousness is a complex matter. To begin with, there are two sides to it, the experience of the Self free, infinite, silent, inactive, one in all and beyond all and the direct experience of the cosmic Energy and its forces, workings and formations, this latter experience not being complete till one has the sense of being commensurate with the universe or pervading, exceeding and containing it. Till then there may be direct contacts, Communications, interchanges with cosmic forces, beings, movements, but not the full unity of mind with the cosmic Mind, of life with the cosmic Life, of body and physical consciousness with the cosmic material Energy and its substance. Again there may be a realisation of the Cosmic Self which is not followed by the realisation of the dynamic universal oneness. Or on the contrary there may be some dynamic universalising of consciousness without the experience of the free static Self omnipresent everywhere, - the preoccupation with and pleasure of the greater energies that one would thus experience would stop the way to that liberation. Also the identification or universalisation may be more on one plane or level of consciousness than on another, predominantly mental or predominantly emotional (through universal sympathy or love) or vital of another kind (experience of the universal life forces) or physical. But in any case, even with the full realisation and experience it should be evident that this

2.3.04_-_The_Higher_Planes_of_Mind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  One can get intuitions - Communications from there [the intuitive plane] even while the ego exists - but to live in the wideness of the Intuition is not possible with the limitation of the ego.

2.3.08_-_The_Mother's_Help_in_Difficulties, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  As to the experience, certainly X's call for help did reach the
  Mother, even though all the details she relates in her letter might not have been present to the Mother's physical mind. Always calls of this kind are coming to the Mother, sometimes a hundred close upon each other and always the answer is given. The occasions are of all kinds, but whatever the need that occasions the call, the Force is there to answer it. That is the principle of this action on the occult plane. It is not of the same kind as an ordinary human action and does not need a written or oral Communication from the one who calls; an interchange of psychic Communication is quite sufficient to set the Force at work. At the same time it is not an impersonal Force and the suggestion of a divine energy that is there ready to answer and satisfy anybody who calls it is not at all relevant here. It is something personal to the Mother and if she had not this power and this kind of action she would not be able to do her work; but this is quite different from the outside practical working on the material plane where the methods must necessarily be different, although the occult working and the material working can and do join and the occult power give to the material working its utmost efficacy. As for the one who is helped not feeling the force at work, his knowing might help very substantially the effective working, but it need not be indispensable; the effect can be there even if he does not know how the thing is done. For instance, in your work in Calcutta and elsewhere my help has been always with you and I do not think it can be said that it was ineffective; but it was of the same occult nature and could have had the same effect even if you had not been conscious in some way that
  24 March 1949 my help was with you.

2.3.10_-_The_Subconscient_and_the_Inconscient, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The Subconscient in the Integral Yoga
  In our Yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. For if these impressions rise up most in dream in an incoherent and disorganised manner, they can also and do rise up into our waking consciousness as a mechanical repetition of old thoughts, old mental, vital and physical habits or an obscure stimulus to sensations, actions, emotions which do not originate in or from our conscious thought or will and are even often opposed to its perceptions, choice or dictates. In the subconscient there is an obscure mind full of obstinate sanskaras, impressions, associations, fixed notions, habitual reactions formed by our past, an obscure vital full of the seeds of habitual desires, sensations and nervous reactions, a most obscure material which governs much that has to do with the condition of the body. It is largely responsible for our illnesses; chronic or repeated illnesses are indeed mainly due to the subconscient and its obstinate memory and habit of repetition of whatever has impressed itself upon the body consciousness. But this subconscient must be clearly distinguished from the subliminal parts of our being such as the inner or subtle physical consciousness, the inner vital or inner mental; for these are not at all obscure or incoherent or ill-organised, but only veiled from our surface consciousness. Our surface constantly receives something, inner touches, Communications

3.04_-_On_Thought_-_III, #Words Of Long Ago, #The Mother, #Integral Yoga
  Who has not also observed this phenomenon: a thought which is "in the air", as we say, and which several inventors, several scientists, several literary men receive simultaneously without having been in physical Communication on this matter?
  One could go on giving examples indefinitely. I leave each one to reflect and find the examples which seem most conclusive to her.
  A thought which is skilfully directed and sustained can, by affinity, awaken to consciousness a glimmer of wisdom in many minds as yet wrapt in darkness, and thus set them on their way towards progressive evolution; it can serve as an intermediary for one who is sick by drawing towards him the vital forces needed to cure him; it can watch over a dear friend and protect him from many dangers, either by warning him through mental Communication and through his intuition or by acting directly on the cause of peril.

3.07_-_The_Ananda_Brahman, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  When the other upper lotus opens, the whole mind becomes full of a divine light, joy and power, behind which is the Divine, the Lord of our being on his throne with our soul beside him or drawn inward into his rays; all the thought and will become then a luminosity, power and ecstasy; in Communication with the
  Transcendent, this can pour down towards our mortal members and flow by them outwards on the world. In this dawn too there

3.11_-_Spells, #Advanced Dungeons and Dragons 2E, #unset, #Philosophy
    Asking one question and listening to the reply takes 4 rounds of time in the caster's world. Each planar/time jump lasts 3 turns in that world.
    Imago Communications are telepathic. The questions must be able to be answered in a sentence of reasonable length, or the interrogated creature becomes confused and cannot answer.
    The imagos of interrogated creatures will have no recollection of their interrogations.
    Second, spells may be pooled among the spellcasters within the mindnet. Any priest may use a spell memorized by another priest with two conditions: the priest who has memorized the spell must allow its use; and a priest "borrowing" a spell may use only spells of levels he could normally cast. Such borrowing still causes the spell to be lost from the mind of the caster who memorized it. A caster may not borrow spells outside his normal class restrictions. Priests and wizards within a mindnet cannot mix their priestly and wizardly spells, nor can a specialist borrow a spell from an opposition school.
    Third, each member of the mindnet is in constant mental Communication. Each member knows what is happening at the locations of all other members.
    Finally, twice per turn, the priest casting this spell can instantly teleport any person linked by the mindnet to any other person who is also a part of the spell. This massive effort results in a +4 penalty to any Constitution checks made by the priest.
    The participants can quickly share such personal concepts as plans, hopes, and fears, but they cannot share skills or spells. Thus, it is impossible to communicate the procedure for casting a particular spell or for picking a lock.
    Communication through rapport is approximately 15 times faster than verbal Communication. As with telepathy, the priest can establish separate "channels" to multiple individuals; each such linkage costs one casting of the spell. There is no
    "crosstalk" between the channels, however.

3.14_-_Of_the_Consecrations, #Liber ABA, #Aleister Crowley, #Philosophy
  the womans by means of our minds; I have only to make my mind
  the master of hers by the existing means of Communication; her
  mind will then present its recantation to her Will, her Will repeal its

3.18_-_Of_Clairvoyance_and_the_Body_of_Light, #Liber ABA, #Aleister Crowley, #Philosophy
  an intelligent course of conduct directly in consciousness by
  clairvoyance and clairaudience, but Communication with superior
  [156] intelligences demands elaborate preparation, even after years of
  coiffed for marriage.
  On the other hand, although the adept is in daily Communication
  with his Angel, he ought to be careful to consult Him only on
  Divination, in the nature of things, can do no more than put the
  mind of the querent into conscious Communication with another
  mind, whose knowledge of the subject at issue is to his own as that

3.19_-_Of_Dramatic_Rituals, #Liber ABA, #Aleister Crowley, #Philosophy
  this method to such operations as Talismanic Magick. For example, one might
  consecrate and charge a Pantacle by the Communication by AIWAZ to the Scribe of
  the Book of the Law, the Magician representing the Angel, the Pantacle being the

3-5_Full_Circle, #unset, #Sri Aurobindo, #Integral Yoga
  The seminar is scheduled to be repeated at the SCSC Center in the coming spring semester. The following excerpts from the seminar syllabus will provide a general idea of the nature, methods, and purpose of the seminar.
  This seminar is designed first of all to provide an orientation to a newly developed, simplified approach to establishing functional Communications bridgeheads between the social, biological and physical sciences, and the humanities and fine arts.
  To this end, the techniques of traditional specialization are extended to the task of assembling the basic data of the traditional sciences into a master or meta-scientific model. Analogous concepts and processes in different fields--e.g., a generalized form of the cybernetic process--are used as common denominators of all. The model serves as an intellectual road map to help the specialist in any field identify, reach, and interpret facts, principles, and processes which are especially relevant in other fields.
  The synthesizing model of knowledge developed at the SCSC Center for I-D Creativity prior to the important link-up with Mr. Haskell's cybernetic coaction model is being called "eco-cybernetics." Eco-cybernetics fits the cybernetic Communications apparatus into the broader framework of the generic means-ends or economizing process. By linking functionally the cybernetic flows of information with the economizing tasks of selecting aims, setting priorities, devising strategies, and identifying criteria for evaluation, it is possible to develop a more functional and simpler synthesis of knowledge in all disciplines. Thus we have a symbiotic, mutually-reinforcing relationship between cybernetic and economizing principles. Whereas cybernetics provides a basis for describing the patterns of inter-actions among the components of a system (and its environment), economizing principles provide a partial basis for explaining these patterns-why they emerge, what they are likely to lead to, and what alternative courses of action are available.
  All of these economizing-cybernetic processes take place within the context of general ecology which includes human as well as natural ecology. Hence, the scope and purpose of general ecology are combined with generalized versions of the decision-making, economizing process of economics and the information control processes of cybernetics.
  Several unique features of Mr. Haskell's coaction cybernetics make it superior to traditional cybernetics for our purposes. First, this coaction cybernetics is much broader in scope than is traditional cybernetics. It might be called cybernetics, "sub-cybernetics," and "supra-cybernetics." Cybernetics is the middle link in a chain of evolution from such sub-cybernetic (closed) systems as atoms and the "cybernetic-plus" systems such as human societies which have Communications capabilities and operating characteristics which keep them from being considered to be cybernetic systems in traditional circles.
  Second, by interpreting Mendeleev's Periodic Table in "cybernetic" terms, and then developing the cybernetic counterpart of that table in each of several other disciplines, Mr. Haskell has been able not only to show the inter-relatedness of the various disciplines but also to express many of the key relationships in geometric terms. To think that the way may have been opened to express human values geometrically and in a way that can be related geometrically to other "values" is indeed remarkable.
  One of these innovations was the development of money in the economic world. The intellectual counterpart of money--our metalanguage--is being designed to serve as a Communications medium for the interdisciplinary exchange of ideas.
  An emerging need for the conceptual counterpart of money can be seen by turning the pages of economic history back to the beginnings of organized efforts to develop and use a common monetary unit. As market places evolved historically to accommodate ever larger numbers of products, the need for some common unit of account or generally accepted medium of exchange was intensified. Likewise, as education and knowledge have developed to accommodate increasing numbers of scientific specialties, the need has increased correspondingly for an equivalent common means for communicating and exchanging ideas.
  1. General Systems Yearbook, Vol. 5 (1960), Society for General Systems Research (quoted in Anthony J. N. Judge, The Improvement of Communication Within the World-System, Union of International Associations, mimeographed, September, 1969, Appendix Figure 2, page 5).
  2. Loc. Cit.
  FIGURE IV-2 Phylogeny and ontogeny of human cultures.
  Note well that the Sub-strata or ontogenetic stages shown here are human abstraction levels. They include--and, in fact, presuppose--the mental levels of the highest animal Periods. Human Period 1, for instance, is shown to have a single Sub-stratum; but that is in addition to all of the highest animals' Sub-strata. This basic and strategic truth is recognized by all the great religions, but was deplorably ignored by Charles Darwin and most biologists since Darwin. It is officially ignored by Dialectical Materialists, who base their claim to being "scientific" on this and similar aberrations of the one-field specialists. In practice, however, human abstraction ceilings are carefully observed and utilized by Dialectical Materialists, as shown in their strategically graded levels of Communication: agitation, propaganda, officia1 theory (for intellectuals), and secret theory (for high Party leaders). It is by means of agitation, on the lowest level of human abstraction, that they incite what they call the masses against courageous, conscientious testers of intelligence. (See Chapters II and V.)
  Turning back now to Figure IV-l, the second Period has two inter-locked braces: the lower one includes most first Period tools and foods, though usually somewhat modified; and the upper brace adds new ones: some seeds are planted and grown instead of just eaten; some small animals--such as pigs, sheep, fowls--are tended and bred. New kinds of equipment for this agriculture are represented by the upper brace. The society consists of a few nomadic villages, and two social Strata.
  Toynbee's famous terms Minority and Majority are obviously here in use. When their coactions are predominantly negative, he distinguishes the two kinds of Majority as Internal Proletariat and External Proletariat. When their coactions with the Minority are positive, he still recognizes these categories, but calls the External Proletariat by relatively neutral names such as (for ancient Greece and Rome) Barbarians. Yet I think he would recognize and approve of the set I have called External Majority.17
  Baltzell fully recognizes the Minority, which he calls the Establishment. He calls it Aristocracy when it is coacting positively, and Caste when coacting negatively with the Majority. He distinguishes both of the necessary kinds of cybernetic relations: the authoritative, which maintains the Minority's control; and the liberal-democratic which keeps open its Communication with the Majority. Baltzell also recognizes the Majority. He constantly shows important distinctions between the Inner Majority (those belonging to the same race and nationality as the Minority) and the External Majority (those belonging to nationalities and races difl'erent from Minority's). Though he does not name the latter as a set, I am persuaded that he would probably agree to the validity of this recognition.l8
  Continuing, now, to discuss our map, Lloyd Warner recognized the leadership and control function of the two highest Strata of Yankee City; also, several work and followership functions of the first four Strata. He showed that the control and leadership function had been unequivocal one and two generations before the study was made, as Baltzell shows it to have been throughout the United States-not as clear as it had been under America's Founding Fathers, but still indisputable. Warner showed two different changes going on simultaneously: decline of control itself, and negativization of coaction between controller and work component.
  These three (rather than just two) categories are implicit in C. P. Snow's following statement:
  I gave the most pointed example of this [traditional] lack of Communication in the shape of two groups of people, representing what I have christened `the two cultures.' One of these contained the scientists, whose weight, achievement and influence did not need stressing. The other contained the literary intellectuals. I did not mean that literary intellectuals act as the main decision-makers of the western world. I mean that literary intellectuals represent, vocalize and to some extent shape and predict the mood of the non-scientific culture: they do not make the decisions, but their words seep into the minds of those who do. p. 59.10
  These minds comprise our system's controllers, the management people represented by the long brace farthest left in. Figure IV-11. In the next sentence C. P. Snow returns to his two categories; but he has clearly shown them to be three, with the decision-making managers of industry, government and academe closer to the Literates than to the Scientists, as indicated in our figure: "Between these two groups," Snow concludes, "the [pre-unified] scientists and the literary intellectuals--there is little Communication and, instead of fellow-feeling, something like hostility." p. 59.10 This is, of course, the case in the disintegrating multiversity, Figure IV-9.
  A few pages later, however, Snow goes on to "Observe the development of what, in the terms of our formulae, is becoming [in America] something like a third culture" p. 67.10 This third culture comprizes the center of Figure IV-11, PUBLIC PHILOSOPHY, the actual subject of the present book; far greater than the sum of its parts, shown at the left.
  The first such transmutation of attitude occurred at Brooklyn College some twenty-five years ago. (I omit the person's name. She can, if she wants to, make it known herself.) Its background is as follows: my courses had been rather successful. Some of my students had formed a small club, the Systematic Social Science Club, to give them and me more time to discuss systematic social science, as we then called it, than there was in the regular classes, and to let them bring friends who were interested but who for various reasons could not take my courses. Our little club had, in sheer self defense, turned the tables on the Marxist Club, the local Communist-front organization which had successfully infiltrated and was controlling many of the student societies on that campus.29 All we had done was to clear their oratory of Communications noise and fouling in the simple manner (as I later discovered) which Leibniz had advocated. And it had worked almost miraculously.
  "If," Leibniz had written, "we could find characters or signs appropriate for expressing all our thoughts as definitely and as exactly as arithmetic expresses numbers or geometric analysis expresses lines, we could in all subjects insofar as they are amenable to reasoning accomplish what is done in Arithmetic and Geometry . . . . That would be an admirable help, even in political science and medicine, to steady and perfect reasoning . . . .For even while there will not be enough given circumstances to form an infallible judgement, we shall always be able to determine what is most probable on the data given. And that is all that reason can do." pp. 15-16.21
  What are religions? They are the unified sciences of pre-industrial peoples; the simpler peoples' coherent understandings of the world, in both its local and its universal aspects. That is what anthropologists mean when they say that primitive societies are sacred societies.27 If this is so, its converse follows logically: Unified Science is the religion of the industrial peoples, scientific culture. It is the modern updated form of religion called for by John A. T. Robinson and his theological colleagues around the world. If "in the final analysis our compass must be our relationship with a central order","4 and if Unisci provides this compass for the scientific portion of our global industrial society, then it fulfills for it the basic role which religion--in its diverse, increasingly sophisticated forms--has played in all the human Periods' literate and sub-literate cultures.
  The great religious and artistic leaders of mankind have relied on, but stopped with, inspirations, revelations, and flashes of insight. They have stopped where creative scientists begin. What gives our scientists their immense authority, which has outstripped the authority of traditional priests and preachers, is their conscientious, detailed empirical verification of their revelations. This has, within each separate field, consistently winnowed out false revelations, corrected half-false inspirations, completed incomplete insights. The consequent structural correspondence of their thought with reality has conferred dominion upon modern technologists; the power to solve individual problems of health, transport, Communication and so forth, at which men of traditional religion boggle. For unification of the corrected and verified separate scientific revelations now results in the moral orientation of the powerful scientific effort as a whole.
  With moral orientation, science has come full circle: When unified, as here, science's revelations no longer conflict with, but reinforce and expand the most important revelations of the great religions. For the value-bias of both cultures, humanistic and scientific, has now become clearly positive. A host of ancient sayings, revelations, and myths have been, and can now be mapped geometrically, and their values assessed in the unequivocal idiom of science. Conversely, large and increasing bodies of scientific findings, and of the practices they generate, can be translated into effective religious and political idioms.
  "This conviction [that we must emulate this paradigm] has been forced home on our generation by our disillusionment with some of the reliances in which we trusted for the salvation of the world--science and education, for example . . . They are only instruments and the crucial question on which everything in the end depends is what kind of people--with what undergirding conviction about God and man, with what quality of character and with what ethical standards--are going to use them." (Ibid.)
  How relieved Dr. Fosdick would have been had he witnessed the moral orientation of the sciences resulting from their unification may be gathered two paragraphs later on: "Science (that is, the one-field disciplines) has brought mankind proximity, the ends of the earth woven together in interCommunication and interdependence, but it cannot provide the ethical quality which, transforming proximity into fraternal community, saves proximity from becoming tragedy." (Ibid.)
  "I have lived into a generation," Dr. Fosdick continued, "where not science alone but education too `has created a world in which Christianity is an imperative."' He then lists almost all the defects which the crisis ridden university's now perfectly feasible assembly plant, Figure IV-11, has been shown to correct: "Facts without values, fragmentary specialties with no integrating philosophy of life as a whole, data with no ethical standards for their use, techniques with no convictions about life's ultimate meaning or with corrupting convictions--here, too, a panacea has turned out to be a problem. What quality of faith and character is going to use our educated minds?"p.271.
  Cultural (adj.) (human). C.f. Abiotic, Biotic.
  Cybernetics (n.) The science of behavior, Communication, control and organization (q.v.) in organisms, machines, societies and other systems. Its salient characteristic is feedback or retroaction (q.v.).
  Devolution (n.) Degenerative development, gradual or sudden, toward a lower level of organization; geometrically, in the direction of Alpha (in the Periodic coordinate system). C.f. Breakdown, Disintegration.
  Selector (n.) The selecting entity. A habitat which selects an organism for survival. Equally, an organism which selects a habitat (q.v.).
  Signal (n.) A physical carrier o information. A Communications input into a system which changes its behavior or prevents change which would otherwise occur. Signals vary from level to level of the System-hierarchy (q.v.): Below the level of sentient beings (q.v.), power signals and Communication signals are identical. Above the lowest level of sentient beings (which include higher animals) the ratio or signal input to control output increases in quantum jumps form level to level of abstraction. (See Abstraction, levels of).
  Signalloid (adj.) (coined term.) An organism that is capable of receiving signals at a distance. Criterion of the second and higher Periods of animal ecosystems.
  Taxonomic System (of biology) A system of classification of plants and animals based upon the genetic descent of organisms, but without regard to their habitats (q.v.). This classification is a precondition for and is incorporated in the taxonomic system of Unified Science (q.v.). C.f. Characteristic numbers.
  Technogeny (coined term) Forms of control (q.v.) such as manufacture, transport, agriculture, Communication, simulation, etc. the capacity to do which is transmitted, not mentally, but genetically. E.g. nest construction by termites. C.f. Technology.
  Technology The application of thought, primarily of scientific thought, to the solution of practical problems. Technology acts as a major empirical verifyer of scientific theory. (Figure V-1). C.f. Technology.
  To these and other ethno-centrisms should be added (or subtracted) the sighter's (ego-centric) temperament, his inborn tendency to distort his images of others in the direction of himself. Geometric classification of animal and human temperaments, and thus of this sighting variable, is presented in considerable detail in Unified Science Assembly of the Sciences Into a Single Discipline. This is done for human societies in our Chapter II: The Coordinate System of Political Science.
  The other sciences differ from the psycho-social in the kinds of sighting errors they have to take into account. The relativity and indeterminacy principles in physics, for instance, belong to its sighting techniques. (Weighing and other measuring instruments supplement or correct sightig defects one level lower than the variables discussed here.) In all the sciences, the reduction of sighting defects and errors increases agreement among people in classification and Communication.
  Our Periodic Tables and the sighting techniques by which we decrease our sighting and classifying errors together constitute our model of Leibniz's Universal Characteristic.

3_-_Commentaries_and_Annotated_Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  proper to their own element of conscious existence, also live latently or consciously in the other six, and all have therefore seven
  bodies, each in Communication with its proper plane or world
  & containing its proper principle of consciousness. Man, living

4.04_-_The_Perfection_of_the_Mental_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The witness Purusha in the mind observes that the inadequacy of his effort, all the inadequacy in fact of man's life and nature arises from the separation and the consequent struggle, want of knowledge, want of harmony, want of oneness. It is essential for him to grow out of separative individuality, to universalise himself, to make himself one with the universe. This unification can be done only through the soul by making our soul of mind one with the universal Mind, our soul of life one with the universal Life-soul, our soul of body one with the universal soul of physical Nature. When this can be done, in proportion to the power, intensity, depth, completeness, permanence with which it can be done, great effects are produced upon the natural action. Especially there grows an immediate and profound sympathy and immixture of mind with mind, life with life, a lessening of the body's insistence on separateness, a power of direct mental and other interCommunication and effective mutual action which helps out now the inadequate indirect Communication and action that was till now the greater part of the conscious means used by embodied mind. But still the Purusha sees that in mental, vital, physical nature, taken by itself, there is always a defect, inadequacy, confused action, due to the mechanically unequal interplay of the three modes or gunas of Nature. To transcend it he has in the universality too to rise to the supramental and spiritual, to be one with the supramental soul of cosmos, the universal spirit. He arrives at the larger light and order of a higher principle in himself and the universe which is the characteristic action of the divine Sachchidananda. Even, he is able to impose the influence of that light and order, not only on his own natural being, but, within the radius and to the extent of the Spirit's action in him, on the world he lives in, on that which is around him. He is svarat self-knower, self-ruler, but he begins to be also through this spiritual oneness and transcendence samrat, a knower and master of his environing world of being.

4.05_-_The_Instruments_of_the_Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Manas, the sense mind, depends in our ordinary consciousness on the physical organs of receptive sense for knowledge and on the organs of the body for action directed towards the objects of sense. The superficial and outward action of the senses is physical and nervous in its character, and they may easily be thought to be merely results of nerve-action; they are sometimes called in the old books pranas, nervous or life activities. But still the essential thing in them is not the nervous excitation, but the consciousness, the action of the Chitta, which makes use of the organ and of the nervous impact of which it is the channel. Manas, sense-mind, is the activity, emerging from the basic consciousness, which makes up the whole essentiality of what we call sense. Sight, hearing, taste, smell, touch are really properties of &e; mind, not of the body; but the physical mind which we ordinarily use, limits itself to a translation into sense of so much of the outer impacts as it receives through the nervous system and the physical organs. But the inner Manas has also a subtle sight, hearing, power of contact of its own which is not dependent on the physical organs. And it has, moreover, a power not only of direct Communication of mind with object, -- leading even at a without remedy; we are not obliged to give responses of grief to certain impacts upon the mind, responses of anger to others, to yet others responses of hatred or dislike, to others responses of liking or love. All these things are only habits of our affective mentality; they can be changed by the conscious will of the spirit; they can be inhibited; we may even rise entirely above all subjection to grief, anger, hatred, the duality of liking and disliking. We are subject to these things only so long as we persist in subjection to the mechanical action of the Chitta in the emotive mentality, a thing difficult to get rid of because of the power of past habit and especially the importunate insistence of the vital part of mentality, the nervous life-mind or psychic Prana. This nature of the emotive mind as a reaction of Chitta with a certain close dependence upon the nervous life-sensations and responses of the psychic Prana is so characteristic that in some languages it is called Chitta and Prana, the heart, the life soul; it is indeed the most directly agitating and powerfully insistent action of the desire-soul which the immixture of vital desire and responsive consciousness has created in us. And yet the true emotive soul, the real psyche in us, is not a desire-soul, but a soul of pure love and delight; but that, like the rest of our true being, can only emerge when the deformation created by the life of desire is removed from the surface and is no longer the characteristic action of our being. To get that done is a necessary part of our purification, liberation, perfection.
  Manas, the sense mind, depends in our ordinary consciousness on the physical organs of receptive sense for knowledge and on the organs of the body for action directed towards the objects of sense. The superficial and outward action of the senses is physical and nervous in its character, and they may easily be thought to be merely results of nerve-action; they are sometimes called in the old books pranas, nervous or life activities. But still the essential thing in them is not the nervous excitation, but the consciousness, the action of the Chitta, which makes use of the organ and of the nervous impact of which it is the channel. Manas, sense-mind, is the activity, emerging from the basic consciousness, which makes up the whole essentiality of what we call sense. Sight, hearing, taste, smell, touch are really properties of the mind, not of the body; but the physical mind which we ordinarily use, limits itself to a translation into sense of so much of the outer impacts as it receives through the nervous system and the physical organs. But the inner Manas has also a subtle sight, hearing, power of contact of its own which is not dependent on the physical organs. And it has, moreover, a power not only of direct Communication of mind with object, -- leading even at a high pitch of action to a sense of the contents of an object within or beyond the physical range, -- but direct Communication also of mind with mind. Mind is able too to alter, modify, inhibit the incidence, values, intensities of sense impacts. These powers of the mind we do not ordinarily use or develop; they remain subliminal and emerge sometimes in an irregular and fitful action, more readily in some minds than in others, or come to the surface in abnormal states of the being. They are the basis of clairvoyance, clairaudience, transference of thought and impulse, telepathy, most of the more ordinary kinds of occult powers, -- so called, though these are better described less mystically as powers of the now subliminal action of the Manas. The phenomena of hypnotism and many others depend upon the action of this subliminal sense-mind; not that it alone constitutes all the elements of the phenomena, but it is the first supporting means of intercourse, Communication and response, though much of the actual operation belongs to an inner Buddhi. Mind physical, mind supraphysical, -- we have and can use this double sense mentality.
  Buddhi is a construction of conscious being which quite exceeds its beginnings in the basic Chitta; it is the intelligence with its power of knowledge and will. Buddhi takes up and deals with all the rest of the action of the mind and life and body. It is in its nature thought-power and will-power of the Spirit turned into the lower form of a mental activity. We may distinguish three successive gradations of the action of this intelligence. There is first an inferior perceptive understanding which simply takes up, records, understands and responds to the Communications of the sense-mind, memory, heart and sensational mentality. It creates by their means an elementary thinking mind which does not go beyond their data, but subjects itself to their mould and rings out their repetitions, runs round and round in the habitual circle of thought and will suggested by them or follows, with an obedient subservience of the reason to the suggestions of life, any fresh determinations which may be offered to its perception and conception. Beyond this elementary understanding, which we all use to an enormous extent, there is a power of arranging or selecting reason and will-force of the Intelligence which has for its action and aim an attempt to arrive at a plausible, sufficient, settled ordering of knowledge and will for the use of an intellectual conception of life.

4.0_-_NOTES_TO_ZARATHUSTRA, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  How great is his capacity for Communication and assimilation?

4.0_-_The_Path_of_Knowledge, #Theosophy, #Rudolf Steiner, #Occultism
  To him who asks, "How can I gain personal knowledge of the higher truths of Theosophy?" the answer must be given, "Begin by making yourself acquainted with what is communicated by others concerning such truths." And should he reply, "I wish to see for myself, I do not wish to know anything about what others have seen," one must answer, "It is in the very assimilating of the Communications of others that the first step toward personal knowledge consists." And if he should answer, "Then I am forced to have blind faith
   p. 197

4.15_-_Soul-Force_and_the_Fourfold_Personality, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The most outward psychological form of these things is the mould or trend of the nature towards certain dominant tendencies, capacities, characteristics, form of active power, quality of the mind and inner life, cultural personality or type. The turn is often towards the predominance of the intellectual element and the capacities which make for the seeking and finding of knowledge and an intellectual creation or formativeness and a preoccupation with ideas and the study of ideas or of life and the information and development of the reflective intelligence. According to the grade of the development there is produced successively the make and character of the man of active, open, inquiring intelligence, then the intellectual and, last, the thinker, sage, great mind of knowledge. The soul-powers which make their appearance by a considerable development of this temperament, personality, soul-type, are a mind of light more and more open to all ideas and knowledge and incomings of Truth; a hunger and passion for knowledge, for its growth in ourselves, for its Communication to others, for its reign in the world, the reign of reason and right and truth and justice and, on a higher level of the harmony of our greater being, the reign of the spirit and its universal unity and light and love; a power of this light in the mind and will which makes all the life subject to reason and its right and truth or to the spirit and spiritual right and truth and subdues the lower members to their greater law; a poise in the temperament turned from the first to patience, steady musing and calm, to reflection, to meditation, which dominates and quiets the turmoil of the will and passions and makes for high thinking and pure living, founds the self-governed sattwic mind, grows into a more and more mild, lofty, impersonalised and universalised personality. This is the ideal character and soul-power of the Brahmana, the priest of knowledge. If it is not there in all its sides, we have the imperfections or perversions of the type, a mere intellectuality or curiosity for ideas without ethical or other elevation, a narrow concentration on some kind of intellectual activity without the greater needed openness of mind, soul and spirit, or the arrogance and exclusiveness of the intellectual shut up in his intellectuality, or an ineffective idealism without any hold on life, or any other of the characteristic incompletenesses and limitations of the intellectual, religious, scientific or philosophic mind. These are stoppings short on the way or temporary exclusive concentrations, but a fullness of the divine soul and power of truth and knowledge in man is the perfection of this Dharma or Swabhava, the accomplished Brahminhood of the complete Brahmana.
  These things are the ordinary aspects of the soul while it is working out its force in nature, but when we get nearer to our inner selves, then we get too a glimpse and experience of something which was involved in these forms and can disengage itself and stand behind and drive them, as if a general Presence or Power brought to bear on the particular working of this living and thinking machine. This is the force of the soul itself presiding over and filling the powers of its nature. The difference is that the first way is personal in its stamp, limited and determined in its action and mould, dependent on the instrumentation, but here there emerges something impersonal in the personal form, independent and self-sufficient even in the use of the instrumentation, indeterminable though determining both itself and things, something which acts with a much greater power upon the world and uses particular power only as one means of Communication and impact on man and circumstance. The Yoga of self-perfection brings out this soul-force and gives it its largest scope, takes up all the fourfold powers and throws them into the free circle of an integral and harmonious spiritual dynamis. The godhead, the soul-power of knowledge rises to the highest degree of which the individual nature can be the supporting basis. A free mind of light develops which is open to every kind of revelation, inspiration, intuition, idea, discrimination, thinking synthesis; an enlightened life of the mind grasps at all knowledge with a delight of finding and reception and holding, a spiritual enthusiasm, passion, or ecstasy; a power of light full of spiritual force, illumination and purity of working manifests its empire, brahma-tejas, brahma-varcas; a bottomless steadiness and illimitable calm upholds all the illumination, movement, action as on some rock of ages, equal, unperturbed, unmoved, acyuta.

4.20_-_The_Intuitive_Mind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  A second movement is one which comes naturally to those who commence the Yoga with the initiative that is proper to the way of Bhakti. It is natural to them to reject the intellect and its action and to listen for the voice, wait for the impulsion or the command, the adesa, obey only the idea and will and power of the Lord within them, the divine Self and Purusha in the heart of'lle creature, isvarah sarvabhutanam hrddese. This is a movement which must tend more and more to intuitivise the whole nature, for the ideas, the will, the impulsions, the feelings which come from the secret Purusha in the heart are of the direct intuitive character. This method is consonant with a certain truth of our nature. The secret Self within us is an intuitive self and this intuitive self is seated in every centre of our being, the physical, the nervous, the emotional, the volitional, the conceptual or cognitive and the higher more directly spiritual centres. And in each part of our being it exercises a secret intuitive initiation of our activities which is received and represented imperfectly by our outer mind and converted into the movements of the ignorance in the external action of these parts of our nature. The heart or emotional centre of the thinking desire-mind is the strongest in the ordinary man, gathers up or at least affects the presentation of things to the consciousness and is the capital of the system. It is from there that the Lord seated in the heart of all creatures turns them mounted on the machine of Nature by the Maya of the mental ignorance. It is possible then by referring back all the initiation of our action to this secret intuitive Self and Spirit, the ever-present Godhead within us, and replacing by its influences the initiations of our personal and mental nature to get back from the inferior external thought and action to another, internal and intuitive, of a highly spiritualised character. Nevertheless the result of this movement cannot be complete, because the heart is not the highest centre of our being, is not supramental nor directly moved from the supramental sources. An intuitive thought and action directed from it may be very luminous and intense but is likely to be limited, even narrow in its intensity, mixed with a lower emotional action and at the best excited and troubled, rendered unbalanced or exaggerated by a miraculous or abnormal character in its action or at least in many of its accompaniments which is injurious to the harmonised perfection of the being. The aim of our effort at perfection must be to make the spiritual and supramental action no longer a miracle, even if a frequent or constant miracle, or only a luminous intervention of a greater than our natural power, but normal to the being and the very nature and law of all its process. The highest organised centre of our embodied being and of its action in the body is the supreme mental centre figured by the yogic symbol of the thousand-petalled lotus, sahasradala, and it is at its top and summit that there is the direct Communication with the supramental levels. It is then possible to adopt a different and a more direct method, not to refer all our thought and action to the Lord secret in the heart-lotus but to the veiled truth of the Divinity above the mind and to receive all by a sort of descent from above, a descent of which we become not only spiritually but physically conscious. The siddhi or full accomplishment of this movement can only come when we are able to lift the centre of thought and conscious action above the physical brain and feel it going on in the subtle body. If we can feel ourselves thinking no longer with the brain but from above and outside the head in the subtle body, that is a sure physical sign of a release from the limitations of the physical mind, and though this will not be complete at once nor of itself bring the supramental action, for the subtle body is mental and not supramental, still it is a subtle and pure mentality and makes an easier Communication with the supramental centres. The lower movements must still come, but it is then found easier to arrive at a swift and subtle discrimination telling us at once the difference, distinguishing the intuitional thought from the lower intellectual mixture, separating it from its mental coatings, rejecting the mere rapidities of the mind which imitate the form of the intuition without being of its true substance. It will be easier to discern rapidly the higher planes of the true supramental being and call down their power to effect the desired transformation and to refer all the lower action to the superior power and light that it may reject and eliminate, purify and transform and select among them its right material for the Truth that has to be organised within us. This opening up of a higher level and of higher and higher planes of it and the consequent re-formation of our whole consciousness and its action into their mould and into the substance of their power and luminous capacity is found in practice to be the greater part of the natural method used by the divine shakti.
  The nature of mind is that it lives between half lights and darkness, amid probabilities and possibilities, amid partly grasped aspects, amid incertitudes and half certitudes: it is an Ignorance grasping at knowledge striving to enlarge itself and pressing against the concealed body of true gnosis. The supermind lives in the light of spiritual certitudes: it is to man knowledge opening the actual body of its own native effulgence. The intuitive mind appears at first a lightening up of the mind's half-lights, its probabilities and possibilities, its aspects, its uncertain certitudes, its representations, and a revealing of the truth concealed or half concealed and half manifested by these things, and in its higher action it is a first bringing of the supramental truth by a nearer directness of seeing, a luminous indication or memory of the spirit's knowledge, an intuition or looking ill through the gates of the being's secret universal self-vision and knowledge. It is a first imperfect organisation of that greater light and power, imperfect because done ill the mind, not based on its own native substance of consciousness, a constant Communication, but not a quite immediate and constant presence. The perfect perfection lies beyond on the supramental levels and must be based on a more decisive and complete transformation of the mentality and of our whole nature., #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  What you say indicates that the psychic and mental centres are in Communication and through them you are able to bring down things from the higher consciousness. But you have not changed your head centre for the above-head centre or for the above-head wideness. That usually comes by a gradual rising of the consciousness first to the top of the head and then above it.

4.21_-_The_Gradations_of_the_supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The two higher powers in the same way make a higher intuitive gnosis. Acting as separate powers in the mentality they too are not in themselves sufficient without the companion activities. The revelation may indeed present the reality, the identities of the thing in itself and add something of great power to the experience of the conscious being, but it may lack the embodying word, the out-bringing idea, the connected pursuit of its relations and consequences and may remain a possession in the self but not a thing communicated to and through the members. There may be the presence of the truth but not its full manifestation. The inspiration may give the word of the truth and the stir of its dynamis and movement, but this is not a complete thing and sure in its effect without the full revelation of all that it bears in itself and luminously indicates and the ordering of it in its relations. The inspired intuitive mind is a mind of lightnings lighting up many things that were dark, but the light needs to be canalised and fixed into a stream of steady lustres that will be a constant power for lucidly ordered knowledge. The higher gnosis by itself in its two sole powers would be a mind of spiritual splendours living too much in its own separate domain, producing perhaps invisibly its effect on the outside world, but lacking the link of a more close and ordinary Communication with its more normal movements that is provided by the lower ideative action. It is the united or else the fused and unified action of the four powers that makes the complete and fully armed and equipped intuitive gnosis.
  The first character of this change is a complete reversal, a turning over, one might almost say, upside down of the whole activity. At present we live in the mind and mostly in the physical mind, but still not entirely involved like the animal in the phycal, vital and sensational workings. On the contrary we have attained mental elevation from which we can look down on the action of the life, sense and body, turn the higher mental light on them, reflect, judge, use our will to modify the action of the inferior nature. On the other hand, we look up too from that elevation more or less consciously to something above and receive from it either directly or through our subconscient or subliminal being some secret superconscient impulsion of our thought and will and other activities. The process of this Communication is veiled and obscure and men are not ordinarily aware of it except in certain highly developed natures: but when we advance in self-knowledge, we find that all our thought and will originate from above though formed in the mind and there first overtly active. If we release the knots of the physical mind which binds us to the brain instrument and identifies us with the bodily consciousness and can move in the pure mentality, this becomes constantly clear to the perception.
  The development of the intuitive mentality makes this Communication direct, no longer subconscient and obscure; but we are still in the mind and the mind still looks upward and receives the supramental Communication and passes it on to the other members. In doing so it no longer wholly creates its own form for the thought and will that come down to it, but still it modifies and qualifies and limits them and imposes something of its own method. It is still the receiver and the transmitter of the thought and will, -- though not formative of them now except by a subtle influence, because it provides them or at least surrounds them with a mental stuff or a mental setting and framework and atmosphere. When however the supramental reason develops, the Purusha rises above the mental elevation and now looks down on the whole action of mind, life, sense, body from quite another light and atmosphere, sees and knows it with quite a different vision and, because he is no longer involved in the mind, with a free and true knowledge. Man is at present only partly liberated from the animal involution, --for his mind is partially lifted above, partially immerged and controlled by the life, sense and body, --and he is not at all liberated from the mental forms and limits. But after he rises to the supramental elevation, he is delivered from the nether control and, governor of his whole nature, -- essentially and initially only at first and in his highest cansciousness, for the rest remains still to be transformed, -- but when or in proportion as that is done, he becomes a free being and master of his mind, sense, life and body.
  The second character of the change is that the formation of the thought and will can take place now wholly on the supramental level and therefore there is initiated an entirely luminous and effective will and knowledge. The light and the power are not indeed complete at the beginning because the supramental reason is only an elementary formulation of the supermind and because the mind and other members have yet to be changed into the mould of the supramental nature. The mind, it is true, no longer acts as the apparent originator, formulator or judge of the thought and will or anything else, but it still acts as the transmitting channel and therefore in that degree as a recipient and to a certain extent an obstructor and qualifier in transmission of the power and light that comes from above. There is a disparateness between the supramental consciousness in which the Purusha now stands, thinks and wills and the mental, vital and physical consciousness through which he has to effectuate its light and knowledge. He lives and sees with an ideal consciousness, but he has yet in his lower self to make it entirely practical and effective. Otherwise he can only act with a greater or less spiritual effectiveness through an internal Communication with others on the spiritual level and on the higher mental level that is most easily affected by it, but the effect is diminished and is retarded by the inferiority or lack of the integral play of the being. This can only be remedied by the supermind taking hold of and supramentalising the mental, the vital and the physical consciousness, --transforming them, that is to say, into moulds of the supramental nature. This is much more easily done if there has been that Yogic preparation of the instruments of the lower nature of which I have already spoken; otherwise there is much difficulty in getting rid of the discord or disparateness between the ideal supramentality and the mental transmitting instruments, the mind channel, the heart, the sense, the nervous and the physical being. The supramental reason can do the first and a fairly ample, though not the entire work of this transformation.

4.22_-_The_supramental_Thought_and_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The supramental thought is a form of the knowledge by identity and a development, in the idea, of the truth presented to the supramental vision. The identity and the vision give the truth in its essence, its body arid its parts in a single view: the thought translates this direct consciousness and immediate power of the truth into idea-knowledge and will. It adds or need add otherwise nothing new, but reproduces, articulates, moves round the body of the knowledge. Where, however, the identity and the vision are still incomplete, the supramental thought has a larger office and reveals, interprets or recalls as it were to the soul's memory what they are not yet ready to give. And where these. greater states and powers are still veiled, the thought comes in front and prepares and to a certain extent effects a partial rending or helps actively in the removal of the veil. Therefore in the development out of the mental ignorance into the supramental knowledge this illumined thought comes to us often, though not always first, to open the way to the vision or else to give first supports to the growing consciousness of identity and its greater knowledge. This thought is also an effective means of Communication and expression and helps to an impression or fixation of the truth whether on one's own lower mind and being or on that of others. The supramental thought differs from the intellectual not only because it is the direct truth idea and not a representation of truth to the ignorance, -- it is the truth consciousness of the spirit always presenting to itself its own right forms, the satyam and rtam of the Veda, -- but because of its strong reality, body of light and substance.
  The range of knowledge covered by the supramental thought, experience and vision will be commensurate with all that is open to the human consciousness, not only on the earthly but on all planes. It will however act increasingly in an inverse sense to that of the mental thinking and experience. The centre of mental thinking is the ego, the person of the individual thinker. The supramental man, on the contrary, will think more with the universal mind or even may rise above it, and his individuality will rather be a vessel of radiation and Communication, to which the universal thought and knowledge of the Spirit will converge, than a centre. The mental man thinks and acts in a radius determined by the smallness or largeness of his mentality and of its experience. Tile range of the supramental man will be all the earth and all that lies behind it on other planes of existence. And finally the mental man thinks and sees on the level of the present life, though it may be with an upward aspiration, and his view is obstructed on every side. His main basis of knowledge and action is the present with a glimpse into the past and ill-grasped influence from its pressure and a blind look towards the future. He bases himself on the actualities of the earthly existence first on the facts of the outward world, -- to which he is ordinarily in the habit of relating nine-tenths if not the whole of his inner thinking and experience, -- then on the changing actualities of the more superficial part of his inner being. As he increases in mind, he goes more freely beyond these to potentialities which arise out of them and pass beyond them; his mind deals with a larger field .of possibilities: but these for the most part get to him a full reality only in proportion as they are related to the actual and can be made actual here, now or hereafter. The essence of things he tends to see, if at all, only as a result of his actualities, in a relation to and dependence on them, and therefore he sees them constantly in a false light or in a limited measure. In all these respects the supramental man must proceed from the opposite principle of truth vision.

4.23_-_The_supramental_Instruments_--_Thought-process, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The characteristic power of the reason in its fullness is a logical movement assuring itself first of all available materials and data by observation and arrangement, then acting upon them for a resultant knowledge gained, assured and enlarged by a first use of the reflective powers, and lastly assuring itself of the correctness of its results by a more careful and formal action, more vigilant, deliberate, severely logical which tests, rejects or confirms them according to certain secure standards and processes developed by reflection and experience. The first business of the logical reason is therefore a right, careful and complete observation of its available material and data. The first and easiest field of data open to our knowledge is the world of Nature, of the physical objects made external to it by the separative action of mind, things not ourself and therefore only indirectly knowable by an interpreting of our sense perceptions, by observation, accumulated experience, inference and reflective thinking. Another field is our own internal being and its movements which one knows naturally by an internally acting mental sense, by intuitive perception and constant experience and by reflective thought on the evidences of our nature. The reason with regard even to these inner movements acts best and knows the most correctly by detaching itself and regarding them quite impersonally and objectively, a movement which in the Yoga of knowledge ends in viewing our own active being too as not self, a mechanism of Nature like the rest of the world-existence. The knowledge of other thinking and conscious beings stands between these two fields, but is gained, too, indirectly by observation, by experience, by various means of Communication and, acting on these, by reflection and inference largely founded on analogy from our knowledge of our own nature. Another field of data which the reason has to observe is its own action and the action of the whole human intelligence, for without that study it cannot be assured of the correctness of its knowledge or of right method and process. Finally, there are other fields of knowledge for which the data are not so easily available and which need the development of abnormal faculties, -- the discovery of things and ranges of existence behind the appearances of the physical world and the discovery of the secret self or principle of being of man and of Nature. The first the logical reason can attempt to deal with, accepting subject to its scrutiny whatever data become available, in the same way as it deals with the physical world, but ordinarily it is little disposed to deal with them, finding it more easy to question and deny, and its action here is seldom assured or effective. The second it usually attempts to discover by a constructive metaphysical logic founded on its analytic and synthetic observation of the phenomena of life, mind and matter.

change font "color":
change "background-color":
change "font-family": 53514 site hits