classes ::: subject,
children :::
branches ::: Construction

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


auto generation of children of subject

aka "housing affordable"

cardboard constructions
  offices, sound rooms.

see also ::: build

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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)

constructions ::: things fashioned or devised systematically. :::

constructional ::: a. --> Pertaining to, or deduced from, construction or interpretation.

construction ::: n. --> The process or art of constructing; the act of building; erection; the act of devising and forming; fabrication; composition.
The form or manner of building or putting together the parts of anything; structure; arrangement.
The arrangement and connection of words in a sentence; syntactical arrangement.
The method of construing, interpreting, or explaining

constructionist ::: n. --> One who puts a certain construction upon some writing or instrument, as the Constitutions of the United States; as, a strict constructionist; a broad constructionist.

Construction, Psychological: (In contrast to Logical) A framework devised by the common-sense, scientific or philosophical imagination for the integration of diverse empirical data. In contrast to an hypothesis, a construction is not an inference from experience but is an arbitrary scheme which, though presumably not a true picture of the actual state of affairs, satisfies the human imagination and promotes further investigation. Perceptual objects, space and time, physical atoms, electrons, etc. as well as philosophical world-views, have by certain philosophers been called logical constructs. (Cf. B. Russell, Our Knowledge of the External World, Ch. IV.) -- L.W.

constructional ::: a. --> Pertaining to, or deduced from, construction or interpretation.

construction ::: n. --> The process or art of constructing; the act of building; erection; the act of devising and forming; fabrication; composition.
The form or manner of building or putting together the parts of anything; structure; arrangement.
The arrangement and connection of words in a sentence; syntactical arrangement.
The method of construing, interpreting, or explaining

constructionist ::: n. --> One who puts a certain construction upon some writing or instrument, as the Constitutions of the United States; as, a strict constructionist; a broad constructionist.

construction: The study of geometric figures which can be constructed using an idealised version of real world compasses and rulers (straight edge).

constructions ::: things fashioned or devised systematically. :::

--- QUOTES [18 / 18 - 500 / 1894] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

   9 Sri Aurobindo
   6 The Mother
   1 Nikola Tesla
   1 Essential Integral
   1 Donald Knuth


   13 Anonymous
   5 Thomas Jefferson
   4 Umberto Eco
   4 Charles Dickens
   4 Albert Einstein
   3 William Shakespeare
   3 Victor Hugo
   3 Salman Rushdie
   3 Roland Barthes
   3 Mason Cooley
   3 Margaret Atwood
   3 Lindy West
   3 Jonathan Haidt
   3 Israelmore Ayivor
   3 Helen Keller
   3 Edgar Allan Poe
   2 William Zinsser
   2 Warren Farrell
   2 Walter Benjamin
   2 Vicente Fox
   2 Thomas Kuhn
   2 Tara Westover
   2 Stephen King
   2 Sean Patrick
   2 Peter Zumthor
   2 Noam Chomsky
   2 Mihaly Csikszentmihalyi
   2 Michelle Alexander
   2 M F Moonzajer
   2 Max Tegmark
   2 Marie Louise von Franz
   2 Mahatma Gandhi
   2 Le Corbusier
   2 Jos Saramago
   2 John Dewey
   2 Jim Butcher
   2 Jean Baudrillard
   2 Jay Mohr
   2 Jane Jacobs
   2 Immanuel Kant
   2 Harlan Coben
   2 Gary Keller
   2 Frank Lloyd Wright
   2 Frank Herbert
   2 Erik Larson
   2 Donald Trump
   2 Dannye Williamsen
   2 Clifford Geertz
   2 Celia Kyle
   2 Camille Paglia
   2 Billy Graham
   2 Bertrand Russell

1:All the values of the mind are constructions of ignorance. ~ Sri Aurobindo, Letters on Yoga - IV 4.22 - The supramental Thought and Knowledge,
2:The intellect can be as great an obstacle as the vital when it chooses to prefer its own constructions to the Truth. ~ Sri Aurobindo, Letters on Yoga - IV Intellect and the Intellectual,
3:Let us change our traditional attitude to the construction of programs. Instead of imagining that our main task is to instruct a computer what to do, let us concentrate rather on explaining to human beings what we want a computer to do. ~ Donald Knuth,
4:Mother, sometimes when I use my mental will to become aware of Your universal presence and to link myself with You, I feel the peace and assurance of Your touch. Mother, is it true or is it my mental construction? In this case, it is of no importance, because there are mental constructions which can be true and which lead safely to the experience. ~ The Mother, Words Of The Mother II ,
5:The system of negation is indispensable to it in order to get rid of its own definitions and limited experience; it is obliged to escape through a vague Indefinite into the Infinite. For it lives in a closed prison of constructions and representations that are necessary for its action but are not the self-existent truth either of Matter or Life or Mind or Spirit. But if we can once cross beyond the Minds frontier twilight into the vast plane of supramental Knowledge, these devices cease to be indispensable. supermind has quite another, a positive and direct and living experience of the supreme Infinite. ~ Sri Aurobindo, The Synthesis Of Yoga ,
6:In all that is done in the universe, the Divine through his Shakti is behind all action but he is veiled by his Yoga Maya and works through the ego of the Jiva in the lower nature. In Yoga also it is the Divine who is the Sadhaka and the Sadhana; it is his Shakti with her light, power, knowledge, consciousness, Ananda, acting upon the adhara and, when it is opened to her, pouring into it with these divine forces that makes the Sadhana possible. But so long as the lower nature is active the personal effort of the Sadhaka remains necessary. The personal effort required is a triple labour of aspiration, rejection and surrender, - an aspiration vigilant, constant, unceasing - the mind's will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature; rejection of the movements of the lower nature - rejection of the mind's ideas, opinions, preferences, habits, constructions, so that the true knowledge may find free room in a silent mind, - rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, - rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine; surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti. ~ Sri Aurobindo, The Mother With Letters On The Mother ,
7:middle vision logic or paradigmatic ::: (1:25) Cognition is described as middle-vision logic, or paradigmatic in that it is capable of co-ordinating the relations between systems of systems, unifying them into principled frameworks or paradigms. This is an operation on meta-systems and allows for the view described above, a view of human development itself. Self-sense at teal is called Autonomous or Strategist and is characterized by the emergent capacity to acknowledge and cope with inner conflicts in needs, ... and values. All of which are part of a multifacted and complex world. Teal sees our need for autonomy and autonomy itself as limited because emotional interdependence is inevitable. The contradictory aspects of self are weaved into an identity that is whole, integrated and commited to generating a fulfilling life.Additionally, Teal allows individuals to link theory and practice, perceive dynamic systems interactions, recognize and strive for higher principles, understand the social construction of reality, handle paradox and complexity, create positive-sum games and seek feedback from others as a vital source for growth. Values embrace magnificence of existence, flexibility, spontaneioty, functionality, the integration of differences into interdependent systems and complimenting natural egalitarianism with natural ranking. Needs shift to self-actualization, and morality is in both terms of universal ethical principles and recognition of the developmental relativity of those universals. Teal is the first wave that is truly able to see the limitations of orange and green morality, it is able to uphold the paradox of universalism and relativism. Teal in its decision making process is able to see ... deep and surface features of morality and is able to take into consideration both those values when engaging in moral action. Currently Teal is quite rare, embraced by 2-5% of the north american and european population according to sociological research. ~ Essential Integral, L4.1-53 Middle Vision Logic,
8:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure. ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
9:My method is different. I do not rush into actual work. When I get an idea, I start at once building it up in my imagination. I change the construction, make improvements and operate the device in my mind. It is absolutely immaterial to me whether I run my turbine in thought or test it in my shop. I even note if it is out of balance. There is no difference whatever; the results are the same. In this way I am able to rapidly develop and perfect a conception without touching anything. When I have gone so far as to embody in the invention every possible improvement I can think of and see no fault anywhere, I put into concrete form this final product of my brain. Invariably my device works as I conceived that it should, and the experiment comes out exactly as I planned it. In twenty years there has not been a single exception. Why should it be otherwise? Engineering, electrical and mechanical, is positive in results. There is scarcely a subject that cannot be examined beforehand, from the available theoretical and practical data. The carrying out into practice of a crude idea as is being generally done, is, I hold, nothing but a waste of energy, money, and time. My early affliction had however, another compensation. The incessant mental exertion developed my powers of observation and enabled me to discover a truth of great importance. I had noted that the appearance of images was always preceded by actual vision of scenes under peculiar and generally very exceptional conditions, and I was impelled on each occasion to locate the original impulse. After a while this effort grew to be almost automatic and I gained great facility in connecting cause and effect. Soon I became aware, to my surprise, that every thought I conceived was suggested by an external impression. Not only this but all my actions were prompted in a similar way. In the course of time it became perfectly evident to me that I was merely an automation endowed with power OF MOVEMENT RESPONDING TO THE STIMULI OF THE SENSE ORGANS AND THINKING AND ACTING ACCORDINGLY. ~ Nikola Tesla, The Strange Life of Nikola Tesla ,
10:Are there no false visions?There are what in appearance are false visions. There are, for instance, hundreds or thousands of people who say that they have seen the Christ. Of that number those who have actually seen Him are perhaps less than a dozen, and even with them there is much to say about what they have seen. What the others saw may be an emanation; or it may be a thought or even an image remembered by the mind. There are, too, those who are strong believers in the Christ and have had a vision of some Force or Being or some remembered image that is very luminous and makes upon them a strong impression. They have seen something which they feel belongs to another world, to a supernatural order, and it has created in them an emotion of fear, awe or joy; and as they believe in the Christ, they can think of nothing else and say it is He. But the same vision or experience if it comes to one who believes in the Hindu, the Mohammedan or some other religion, will take a different name and form. The thing seen or experienced may be fundamentally the same, but it is formulated differently according to the different make-up of the apprehending mind. It is only those that can go beyond beliefs and faiths and myths and traditions who are able to say what it really is; but these are few, very few. You must be free from every mental construction, you must divest yourself of all that is merely local or temporal, before you can know what you have seen. Spiritual experience means the contact with the Divine in oneself (or without, which comes to the same thing in that domain). And it is an experience identical everywhere in all countries, among all peoples and even in all ages. If you meet the Divine, you meet it always and everywhere in the same way. Difference comes in because between the experience and its formulation there is almost an abyss. Directly you have spiritual experience, which takes place always in the inner consciousness, it is translated into your external consciousness and defined there in one way or another according to your education, your faith, your mental predisposition. There is only one truth, one reality; but the forms through which it may be expressed are many. 21 April 1929 ~ The Mother, Questions And Answers 1929-1931 ,
11:the three stages of the ascent ::: There are three stages of the ascent, -at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, the higher emotional and psychic rule that feels after greater interests, aspirations, experiences, ideas, and at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance.In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are half-lights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process.In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
12:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray. There the abstract terms of pure reason and the constructions .of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge ~ Sri Aurobindo, The Synthesis Of Yoga 2.01 - The Object of Knowledge,
13:Why do we forget things? Ah! I suppose there are several reasons. First, because one makes use of the memory to remember. Memory is a mental instrument and depends on the formation of the brain. Your brain is constantly growing, unless it begins to degenerate, but still its growth can continue for a very, very long time, much longer than that of the body. And in this growth, necessarily some things will take the place of others. And as the mental instrument develops, things which have served their term or the transitory moment in the development may be wiped out to give place to the result. So the result of all that you knew is there, living in itself, but the road traversed to reach it may be completely blurred. That is, a good functioning of the memory means remembering only the results so as to be able to have the elements for moving forward and a new construction. That is more important than just retaining things rigidly in the mind. Now, there is another aspect also. Apart from the mental memory, which is something defective, there are states of consciousness. Each state of consciousness in which one happens to be registers the phenomena of a particular moment, whatever they may be. If your consciousness remains limpid, wide and strong, you can at any moment whatsoever, by concentrating, call into the active consciousness what you did, thought, saw, observed at any time before; all this you can remember by bringing up in yourself the same state of consciousness. And that, that is never forgotten. You could live a thousand years and you would still remember it. Consequently, if you don't want to forget, it must be your consciousness which remembers and not your mental memory. Your mental memory will be wiped out inevitably, get blurred, and new things will take the place of the old ones. But things of which you are conscious you do not forget. You have only to bring up the same state of consciousness again. And thus one can remember circumstances one has lived thousands of years ago, if one knows how to bring up the same state of consciousness. It is in this way that one can remember one's past lives. This never gets blotted out, while you don't have any more the memory of what you have done physically when you were very young. You would be told many things you no longer remember. That gets wiped off immediately. For the brain is constantly changing and certain weaker cells are replaced by others which are much stronger, and by other combinations, other cerebral organisations. And so, what was there before is effaced or deformed. ~ The Mother, Questions And Answers 1954 ,
14:How can one awaken his Yoga-shakti?It depends on this: when one thinks that it is the most important thing in his life. That's all.Some people sit in meditation, concentrate on the base of the vertebral column and want it very much to awake, but that's not enough. It is when truly it becomes the most important thing in one's life, when all the rest seems to have lost all taste, all interest, all importance, when one feels within that one is born for this, that one is here upon earth for this, and that it is the only thing that truly counts, then that's enough.One can concentrate on the different centres; but sometimes one concentrates for so long, with so much effort, and has no result. And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to the idea of union with the Divine, the idea of the divine Presence, the idea of the transformation of the consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes.Some people have recommended all kinds of methods; probably these were methods which had succeeded in their case; but to tell the truth, one must find one's own method, it is only after having done the thing that one knows how it should be done, not before.If one knows it beforehand, one makes a mental construction and risks greatly living in his mental construction, which is an illusion; because when the mind builds certain conditions and then they are realised, there are many chances of there being mostly pure mental construction which is not the experience itself but its image. So for all these truly spiritual experiences I think it is wiser to have them before knowing them. If one knows them, one imitates them, one doesn't have them, one imagines oneself having them; whereas if one knows nothing - how things are and how they ought to happen, what should happen and how it will come about - if one knows nothing about all this, then by keeping very still and making a kind of inner sorting out within one's being, one can suddenly have the experience, and then later knows what one has had. It is over, and one knows how it has to be done when one has done it - afterwards. Like that it is sure.One may obviously make use of his imagination, imagine the Kundalini and try to pull it upwards. But one can also tell himself tales like this. I have had so many instances of people who described their experiences to me exactly as they are described in books, knowing all the words and putting down all the details, and then I asked them just a little question like that, casually: that if they had had the experience they should have known or felt a certain thing, and as this was not in the books, they could not answer. ~ The Mother, Questions And Answers 1955 211-212,
15:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, anı̄sa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
16:::: As an inner equality increases and with it the sense of the true vital being waiting for the greater direction it has to serve, as the psychic call too increases in all the members of our nature, That to which the call is addressed begins to reveal itself, descends to take possession of the life and its energies and fills them with the height, intimacy, vastness of its presence and its purpose. In many, if not most, it manifests something of itself even before the equality and the open psychic urge or guidance are there. A call of the veiled psychic element oppressed by the mass of the outer ignorance and crying for deliverance, a stress of eager meditation and seeking for knowledge, a longing of the heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing Descent finds a being, a nature prepared and conditioned for its complete rule and its all-encompassing presence. But if the equality and the psychic light and will are already there, then this process, though it cannot be dispensed with, can still be much lightened and facilitated: it will be rid of its worst dangers; an inner calm, happiness, confidence will support the steps through all the difficulties and trials of the transformation and the growing Force profiting by the full assent of the nature will rapidly diminish and eliminate the power of the opposing forces. A sure guidance and protection will be present throughout, sometimes standing in front, sometimes working behind the veil, and the power of the end will be already there even in the beginning and in the long middle stages of the great endeavour. For at all times the seeker will be aware of the Divine Guide and Protector or the working of the supreme Mother-Force; he will know that all is done for the best, the progress assured, the victory inevitable. In either case the process is the same and unavoidable, a taking up of the whole nature, of the whole life, of the internal and of the external, to reveal and handle and transform its forces and their movements under the pressure of a diviner Life from above, until all here has been possessed by greater spiritual powers and made an instrumentation of a spiritual action and a divine purpose. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
17:Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi. But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge. If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge. Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder. Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter. Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind. Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory. Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together. When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures. ~ The Mother, Questions And Answers 1929-1931 93?
18:Mental EducationOF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient. Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language. A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are: (1) Development of the power of concentration, the capacity of attention. (2) Development of the capacities of expansion, widening, complexity and richness. (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life. (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants. (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being. It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given. Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more. For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know. This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched. You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy. In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him. Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise. It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly. All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable. And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions. For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there. But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties. The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep. When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951 ~ The Mother, On Education ,

*** NEWFULLDB 2.4M ***

1:Needs Organ Reconstruction ~ Anonymous,
2:constructions, and I ~ Elizabeth Strout,
3:Spring is a true reconstructionist. ~ Henry Timrod,
4:Be heroes in an army of construction. ~ Helen Keller,
5:Demolition is a part of construction. ~ Daniel H Wilson,
6:A poem is a construction of inner space. ~ Sven Birkerts,
7:the great philosopher of deconstruction: in ~ Sarah Bakewell,
8:The Church is a perpetual construction site. ~ Henri de Lubac,
9:Expectations are resentments under construction. ~ Anne Lamott,
10:shoddy construction. Each of the three wielded ~ Rhett C Bruno,
11:The road to success is always under construction. ~ Gary Keller,
12:End of Construction - Thank you for your patience. ~ Ruth Graham,
13:My construction will cover the entire Universe. ~ Sathya Sai Baba,
14:The road to success is always under construction. ~ Steve Maraboli,
15:Induction for deduction, with a view to construction. ~ Auguste Comte,
16:A solid idea is a firm foundation of a universe construction. ~ Toba Beta,
17:Criticism is not construction, it is observation. ~ George William Curtis,
18:Frontiers are physical as well as symbolic constructions ~ Roland Barthes,
19:I plan to be a part of Haiti's reconstruction and future. ~ Henry Rollins,
20:Constitution is a living document; no strict constructionism. ~ Barack Obama,
21:The science fiction method is dissection and reconstruction. ~ Frederik Pohl,
22:Antiquity! I like its ruins better than its reconstructions. ~ Joseph Joubert,
23:I actually enjoyed construction, primarily for the camaraderie. ~ Tom Robbins,
24:«Injuriae per applicationem, per constructionem et per se». ~ Edgar Allan Poe,
25:I saved $8,000 and created a construction company when I was 25. ~ Bob Corker,
26:The bulk of the world's knowledge is an imaginary construction. ~ Helen Keller,
27:There’s no art to find the mind’s construction in the face. ~ Georgina Guthrie,
28:Expectations are merely disappointments under construction.’) As ~ Marian Keyes,
29:Every human being is under construction from conception to death. ~ Billy Graham,
30:Mankind is evil in its thoughts and in its base constructions, ~ Charles Dickens,
31:There's no art to find the mind's construction in the face ~ William Shakespeare,
32:We are all daughters of God in various stages of construction. ~ Shannon L Alder,
33:Yesterday's deconstructions are often tomorrow's orthodox clichés. ~ Stuart Hall,
34:Frontiers are physical as well as symbolic constructions

~ Roland Barthes,
35:There's no art to find the mind's construction in the face. ~ William Shakespeare,
36:If the acting don't work out, I'll have a future in construction. ~ Anthony Mackie,
37:The thin line between life and death is still under construction. ~ Santosh Kalwar,
38:A great city may be seen as the construction of words as well as stone. ~ Yi Fu Tuan,
39:Happiness is the chief material also in the construction of Utopias. ~ Wyndham Lewis,
40:Le spectacle est la reconstruction matérielle de l'illusion religieuse. ~ Guy Debord,
41:the indifference of the natural world to the constructions of art ~ Lawrence Durrell,
42:There's no art
To find the mind's construction in the face. ~ William Shakespeare,
43:To the biographer all lives bar none are dramatic constructions. ~ Katharine Anthony,
44:It’s what we call a fanciful life construction. Also known as baloney. ~ Robert Crais,
45:On segregation, the presidency has held silent since Reconstruction. ~ Richard Powers,
46:Real change is slow, hard, and imperceptible. It resists deconstruction. ~ Lindy West,
47:The construction of Europe is an art. It is the art of the possible. ~ Jacques Chirac,
48:UR LOCAL's under construction. Better watch out, traffic fines double. ~ Stephen King,
49:Lily Tomlin once said, “The road to success is always under construction. ~ Gary Keller,
50:I'm Reconstructionist; I don't serve the Sabbath, but I go to synagogue. ~ Jessica Hecht,
51:Deconstruction is great for the intellect, but it hurts the heart terribly. ~ Eric Maisel,
52:Society is an artificial construction, a defense against nature's power. ~ Camille Paglia,
53:Anti-Semitism is the unifying element of the reconstruction of Germany. ~ Alfred Rosenberg,
54:Fame makes you feel permanently like a girl walking past construction workers. ~ Brad Pitt,
55:Indian construction market is expected to be the world’s third largest by 2020 ~ Anonymous,
56:Knowledge is knowledge whether it teaches you construction or destruction. ~ M F Moonzajer,
57:It’s a staircase in a house built by the construction firm of Escher and Sons. ~ Charles Yu,
58:Problem-solving typically involves the construction of discriminative stimuli ~ B F Skinner,
59:Less is more. I truly believe in buying a few pieces with better construction. ~ Stacy London,
60:The easy road is always under construction,so have an alternate route planned. ~ Jill Shalvis,
61:Contracting corruption has been around since the construction of the Appian Way. ~ Matt Taibbi,
62:The important thing is that the worst is over, ... Now comes the reconstruction. ~ Vicente Fox,
63:Deconstruction insists not that truth is illusory but that it is institutional. ~ Terry Eagleton,
64:In the construction of Immortal Fame you need first of all a cosmic shamelessness. ~ Umberto Eco,
65:This movement is not about the destruction of law, but the construction of law. ~ Julian Assange,
66:We've taken a show about destruction and turned it into a show about construction. ~ Anson Mount,
67:* Real change is slow, hard, and imperceptible. It resists deconstruction. Likewise, ~ Lindy West,
68:The construction itself is an art, its application to the world an evil parasite. ~ L E J Brouwer,
69:... causes (pains) are not logical constructions out of their effects (behaviour). ~ Hilary Putnam,
70:I am currently in Haiti to help the Haitian people in their reconstruction. ~ Jean Claude Duvalier,
71:Plato felt that a complete reconstruction of society's political program was needed. ~ Karl Popper,
72:Getting through Lake Tahoe was already like L.A., with construction all over the place, ~ Neil Peart,
73:Striving toward a goal puts a more pleasing construction on our advance toward death. ~ Mason Cooley,
74:the construction of a communist society would be completed 'in the main' by 1980 ~ Nikita Khrushchev,
75:When you change a belief you change a mental construction and, therefore, your life. ~ Kevin Horsley,
76:I used to love it when I walked down the street and construction workers would whistle. ~ Eartha Kitt,
77:Abstract art: a construction site for high fashion, for advertising, for furniture. ~ Adrienne Monnier,
78:Construction is a matter of optimism; its a matter of facing the future with confidence. ~ Cesar Pelli,
79:My father was a construction engineer, and my mother was a production engineer. ~ Mikhail Khodorkovsky,
80:Engineer who engendered the vision that helped build Brazil Norberto Odebrecht Construction ~ Anonymous,
81:The purpose of construction is TO MAKE THINGS HOLD TOGETHER; of architecture TO MOVE US. ~ Le Corbusier,
82:All I can hope for is a reconstruction: the way love feels is always only approximate. ~ Margaret Atwood,
83:And morals are a social construction, which the powerful can avoid if they wish. ~ Christopher G Nuttall,
84:I want to open my own yoga studio. Planning construction and looking at properties is fun. ~ Nina Dobrev,
85:America is a construction of mind, not of race or inherited class or ancestral territory. ~ Robert Hughes,
86:Being behind a camera, in front of the camera, is my own little deconstructionist niche. ~ Joshua Leonard,
87:The construction of life is at present in the power of facts far more than convictions. ~ Walter Benjamin,
88:Ability to think in complex ways must precede talking in complex syntactic constructions ~ Daniel L Everett,
89:Be not dumb, obedient slaves in an army of destruction. Be heroes in an army of construction. ~ Helen Keller,
90:They see me as an ordinary guy, like a construction worker or the guy who delivers your piano. ~ Clark Gable,
91:You can use an eraser on the drafting table or a sledge hammer on the construction site. ~ Frank Lloyd Wright,
92:...sometimes the only way to call attention to bad construction was to set fire to the building. ~ Larry Niven,
93:I am on the hunt for constructions. I come into a room and find them whitely merging in a corner. ~ Franz Kafka,
94:With fashion, you really need to understand the aspects of construction. Not just design on an iPad. ~ Tim Gunn,
95:Deconstruction: peering suspiciously at the text, I wait for it to make a slip and betray itself. ~ Mason Cooley,
96:I cut out construction paper feathers and taped them on my arms so I can fly! Pretty neat, huh? ~ Bill Watterson,
97:The mental construction of our daily activities, more than the activity itself, defines our reality. ~ Anonymous,
98:If a building looks better under construction than it does when finished, then it's a failure. ~ Douglas Coupland,
99:If you can't play guitar and sing in Nashville, you might as well just be a construction worker. ~ Patrick Carney,
100:His father owned warehouses, a construction company, a chain of stores, and three restaurants. ~ Robert T Kiyosaki,
101:man is sane only to the extent that he subscribes to a previously-agreed construction of reality. ~ Salman Rushdie,
102:This was not just money wasted but the construction of a false confidence based on an erroneous focus. ~ Anonymous,
103:You might be a redneck if you have been fired from a construction job because of your appearance. ~ Jeff Foxworthy,
104:I love the mystery, the reconstruction of history, and the way past and future define each other. ~ Elizabeth Crook,
105:It's estimated for every $1 billion we spend on road construction, nearly 48,000 jobs are created. ~ Dennis Hastert,
106:Most men love money and security more, and creation and construction less, as they get older. ~ John Maynard Keynes,
107:Schools should take part in the great work of construction and organization that will have to be done. ~ John Dewey,
108:Sometimes I think the resurrection of the body, unless much improved in construction, a mistake! ~ Evelyn Underhill,
109:A man is sane only to the extent that he subscribes to a previously-agreed construction of reality. ~ Salman Rushdie,
110:No construction stiff working overtime takes more stress and straining than we did just to stay high. ~ Gus Van Sant,
111:Silence over Europe’s recent past was the necessary condition for the construction of a European future. ~ Tony Judt,
112:There is a direness in the construction of safety, in the telling of theretofore untold stories. ~ Carrie Brownstein,
113:This means that no single logic is strong enough to support the total construction of human knowledge. ~ Jean Piaget,
114:She will be like everyone, putting on the things she sees the constructions she expects to find there. ~ Sarah Waters,
115:The insistence on low-rise, sadly, has done nothing to make modern Japanese construction more attractive. ~ Anonymous,
116:As soon as someone dies, frenzied construction of the future (shifting furniture, etc.): futuromania. ~ Roland Barthes,
117:Feeling something was never simply a state of submission but always, also, a process of construction. ~ Leslie Jamison,
118:In the distance, along the edge of a particularly impressive construction site, he saw a Jeep Cherokee. ~ Arthur Stone,
119:Look, lady, I work construction and cement doesn’t give a fuck what your last name is when I bury a body. ~ Celia Kyle,
120:The road to success is always under construction. It is a progressive course, not an end to be reached. ~ Tony Robbins,
121:Deconstruction glorifies the critic, humiliates the author, and makes the reader wonder why he bothered. ~ Mason Cooley,
122:I don't think it would be crazy to have a model or an entity model on the Reconstruction Finance Corp. ~ Warren Buffett,
123:The factories were heavily bombed, but practically the construction work had been redone very quickly. ~ Gianni Agnelli,
124:But history is neither watchmaking nor cabinet construction. It is an endeavor toward better understanding. ~ Marc Bloch,
125:Common sense is the foundation of all authorities, of the laws themselves, and of their construction. ~ Thomas Jefferson,
126:No matter how serious the tone, literature offers pleasure in its construction as well as in its content, ~ Peter Turchi,
127:Overall, the United States spent $63 billion of its own money on Iraq’s reconstruction throughout the war. ~ James Risen,
128:The most that somebody in Mexico City will get paid for a job in construction is 100 pesos a day. ~ Alma Guillermoprieto,
129:A woman with organizing skills can run a construction company without ever picking up a hammer and nail. ~ Warren Farrell,
130:I can always go back to construction. That's great money, but the problem is you can cut off your hand. ~ Benjamin Walker,
131:The road to success is always under construction. It is a progressive course, not an end to be reached. ~ Anthony Robbins,
132:Music doesn't have to be so rule-based - and so strict in its structures, construction and perception. ~ Stephen Mallinder,
133:Our object in the construction of the state is the greatest happiness of the whole, and not that of any one class. ~ Plato,
134:The construction of the universe is certainly very much easier to explain than is that of the plant. ~ Georg C Lichtenberg,
135:Be able to read blueprints, diagrams, floorplans, and other diagrams used in the construction process. ~ Marilyn vos Savant,
136:India has been contributing very much to the reconstruction of Afghanistan; we are strongly engaged there. ~ Joschka Fischer,
137:there are no magic bullets.* Real change is slow, hard, and imperceptible. It resists deconstruction. Likewise, ~ Lindy West,
138:What gives me hope is art - it's the most powerful weapons ever created. It's a weapon of mass construction. ~ Louie Psihoyos,
139:I'm very empathic to the construction of masculinity within our culture and how we build these identities up. ~ Catherine Opie,
140:just consider that you need the name “blue” for the construction of a narrative, but not when you engage in action. ~ Anonymous,
141:Schools should take an active part in directing social change, and share in the construction of a new social order ~ John Dewey,
142:The essence of effective portfolio construction is the use of a large number of poorly correlated assets. ~ William J Bernstein,
143:At the beginning of every role I take, I have to start from basics and build it up. It's like a new construction. ~ Kim Cattrall,
144:White House had to know the consequences of the Pen- tagon's reticence about reconstruction well before the Iraq War ~ Anonymous,
145:Realize that a drawing is not a copy. It is a construction in very different materials. A drawing is an invention. ~ Robert Henri,
146:The definition of prayer is paying careful and concentrated attention to something other than your own constructions. ~ W H Auden,
147:The road to happiness is always under construction. But no worries, my SUV has four wheel drive. Let’s rock this.” — ~ Celia Kyle,
148:The simplicity of noun-verb construction is useful—at the very least it can provide a safety net for your writing. ~ Stephen King,
149:The Wars is a great book, rich in its images, its language, its construction, and, ultimately, its conception. ~ Guy Vanderhaeghe,
150:We are always remaking history. Our memory is always an interpretive reconstruction of the past, so is perspective. ~ Umberto Eco,
151:For about a year, I just didn't know what to do. I did laboring jobs, working in the docks, construction sites. ~ Daniel Day Lewis,
152:Judges must beware of hard constructions and strained inferences, for there is no worse torture than that of laws. ~ Francis Bacon,
153:Confusion helps. Confusion leads to lengthy reconstruction and clarification and exposition and several other "ions. ~ Harlan Coben,
154:The most powerful force ever known on this planet is human cooperation - a force for construction and destruction. ~ Jonathan Haidt,
155:The most powerful force ever known on this planet is human cooperation — a force for construction and destruction. ~ Jonathan Haidt,
156:The worst may happen if the student embarks upon computations or constructions without having understood the problem. ~ George P lya,
157:A very big percentage of small-scale construction is plastic. But its some horrible beige plastic made to look like wood. ~ Greg Lynn,
158:For her, reading was directly linked to pleasure, not to knowledge or enigmas or constructions or verbal labyrinths. ~ Roberto Bolano,
159:For her, reading was directly linked to pleasure, not to knowledge or enigmas or constructions or verbal labyrinths… ~ Roberto Bola o,
160:To put it boldly, it is the attempt at a posterior reconstruction of existence by the process of conceptualization. ~ Albert Einstein,
161:Gods induction, life's construction, these instruct will save every living thing. Can't you see that life's connected? ~ Stevie Wonder,
162:I love REAL set construction and think that sets are very important part of the storytelling and scope of a film. ~ Guillermo del Toro,
163:Route 95 in Connecticut and New York is basically a series of construction areas masquerading as an interstate highway. ~ Harlan Coben,
164:Software is nothing like construction. Software is innovation. Innovation is difficult—if not impossible—to predict. ~ Johanna Rothman,
165:The piano is really the featured instrument of a 10-piece chamber orchestra. The construction is the harmonic language. ~ Howard Shore,
166:The secretary of Homeland Security working with myself and my staff will begin immediate construction of a border wall. ~ Donald Trump,
167:Environmental spending creates jobs in engineering, manufacturing, construction, materials, operations and maintenance. ~ Keith Ellison,
168:It seemed strange that with so much softness in her actual construction Mamma gave such a feeling of hardness. When ~ Madeleine L Engle,
169:Why should I apologize because God throws in crystal chandeliers, mahogany floors, and the best construction in the world? ~ Jim Bakker,
170:Cultures are defensive constructions against chaos, designed to reduce the impact of randomness on experience. ~ Mihaly Csikszentmihalyi,
171:Not bad, not bad at all," Diotallevi said. "To arrive at the truth through the painstaking reconstruction of a false text. ~ Umberto Eco,
172:The design of good houses requires an understanding of both the construction materials and the behavior of real humans. ~ Peter Morville,
173:The God concept, of course, originated from mankind’s innate knowledge that consciousness precedes physical construction. ~ Jane Roberts,
174:The quadrature of a circle, the construction by straightedge and compass alone of the square equal in area to the circle, ~ Paul J Nahin,
175:Certain forms are torn down, and it is well that they should be, but on condition that they are followed by reconstruction. ~ Victor Hugo,
176:In the construction of a country, it is not the practical workers but the idealists and planners that are difficult to find. ~ Sun Yat sen,
177:Our peculiar security is in the possession of a written Constitution. Let us not make it a blank paper by construction. ~ Thomas Jefferson,
178:The Geometer has the special privilege to carry out, by abstraction, all constructions by means of the intellect. ~ Evangelista Torricelli,
179:A prison does not only lock its inmates inside, it keeps all others out. Her strongest prison is of her own construction. ~ Margaret Atwood,
180:Bannon’s deconstruction of the administrative state meant to take with it media, academic, and not-for-profit institutions. ~ Michael Wolff,
181:I strive to seek new material that fit into the logic of construction, while performing services appropriate to real needs. ~ Gaetano Pesce,
182:It is like employing a small tool on big constructions, if we use human wisdom in the hunt for knowledge of reality. ~ Gregory of Nazianzus,
183:Today was just another shit day in a life that sometimes felt like a factory specializing in the construction of shit days. ~ Tommy Wallach,
184:The young entrepreneurs believe that, in time, there will be a labour shortage. Making on-site construction a costly affair. ~ Rashmi Bansal,
185:Cultures are defensive constructions against chaos, designed to reduce the impact of randomness on experience. They ~ Mihaly Csikszentmihalyi,
186:Deconstruction is not meant to be a soft sighing for the future, but a way of deciding now and being impassioned in a moment. ~ John D Caputo,
187:I just think [Gangster Party Line] is funny and stupid and all the dudes in it are real dudes. It's just a funny construction. ~ Neal Brennan,
188:The time is probably near when a new system of architectural laws will be developed, adapted entirely to metallic construction. ~ John Ruskin,
189:Bureaucracy is a construction by which a person is conveniently separated from the consequences of his or her actions. ~ Nassim Nicholas Taleb,
190:Density, matter, radiation… it’s all just construction paper and pipe cleaners and glue, with the proper perspective. ~ Robert Jackson Bennett,
191:Jason had tried to reach their father through the construction company that employed him, but he’d learned nothing concrete. ~ Debbie Macomber,
192:The construction of meaning is a fundamentally individual, subjective, creative enterprise, and an intimidating responsibility. ~ Sean Carroll,
193:End of Construction. Thank you 'for your patience. " Inscription on Ruth Bell Graham's grave -- inspired hy a road sign she saw. ~ Billy Graham,
194:She well knew the great architectural secret of decorating her constructions, and never descended to construct a decoration. ~ Anthony Trollope,
195:The number of unfinished construction projects has increased significantly. A lot of these are not covered with any security ~ Tatyana Golikova,
196:Laws abridging the natural right of the citizen should be restrained by rigorous constructions within their narrowest limits. ~ Thomas Jefferson,
197:It is not the beauty of a building you should look at; its the construction of the foundation that will stand the test of time. ~ David Allan Coe,
198:Ferris, himself fed up with construction delays and Burnham’s pestering, had told Gronau to turn the wheel or tear it off the tower. ~ Erik Larson,
199:First, study the present construction. Second, ask for all past experiences and read everything you can on the subject. ~ Thomas A Edison,
200:I write dozens and dozens of pages more than I need, and then edit them down to size. It's more like sculpture than construction. ~ Grant Morrison,
201:NASA space scientists have been studying giraffe skin so they can apply what they learn from it to the construction of spacesuits. ~ Joanna Lumley,
202:repeatedly patrolling the shoreline of jagged rocks and debris, Rocco walked back to the construction site then to his car parked ~ Thomas Benigno,
203:The Italian mafia, they're very [into] construction. They're in a whole different way of operating than they did back in the '20s. ~ Robert Loggia,
204:Construction in Boston is like a fifth major sport. You have the Patriots, the Bruins, the Celtics, the Red Sox and the Orange Cones.  ~ Julia Kent,
205:A criminal investigation is like a construction site. Everything has to be done in the proper order or the building won’t hold up. ~ Henning Mankell,
206:A nonviolent struggle necessarily involves construction on a small scale. It cannot therefore lead to tamas or darkness or inertia. ~ Mahatma Gandhi,
207:In order to design buildings with a sensuous connection to life, one must think in a way that goes far beyond form and construction. ~ Peter Zumthor,
208:Not only does investing in your infrastructure provide very good construction jobs, at the end of the project, you have something. ~ Shelley Berkley,
209:The constructions of language, which is to say the constructions of thought, are formed within experience, not the other way around. ~ Wendell Berry,
210:do you think flowers will grow here when you and i are off building something new with someone else - the construction site of our future ~ Rupi Kaur,
211:I can change a light fixture, and I can do certain things. But I'm really bad in terms of construction. I can't do any of it on my own. ~ Nate Berkus,
212:James M. McPherson, The Struggle for Equality: Abolitionists and the Negro in the Civil War and Reconstruction (Princeton, 1964), 59–82. ~ Eric Foner,
213:The two most important tools an architect has are the eraser in the drawing room and the sledge hammer on the construction site. ~ Frank Lloyd Wright,
214:Fully fund the construction of a wall on our southern border. Don't worry about it. Remember, I said Mexico is paying for the wall. ~ Hari Sreenivasan,
215:It is obvious that while science is struggling to bring Heaven to earth some men are using its materials in the construction of Hell. ~ Herbert Hoover,
216:Postmodernity is the simultaneity of the destruction of earlier values and their reconstruction. It is renovation within ruination. ~ Jean Baudrillard,
217:What we call our data are really our own constructions of other people’s constructions of what they and their compatriots are up to. ~ Clifford Geertz,
218:Never worry about the delay of your success compared to others, because construction of a palace takes more time than an ordinary building. ~ Anonymous,
219:You employ stone, wood and concrete, and with these materials you build houses and palaces. That is construction. Ingenuity is at work. ~ Le Corbusier,
220:the best way for children to learn was not through “instruction,” but rather through “construction”—that is, learning through doing, ~ Peter H Diamandis,
221:In fact, effective solidarity with the poor, both individual persons and entire nations, is indispensable for the construction of peace. ~ Claudio Hummes,
222:I tell him I am proud of his genius for construction, but he says he has no genius for anything, he just never knows when he is beaten. ~ Wallace Stegner,
223:Many of his coworkers on Luna had made lucrative side businesses offering plastic surgery, melatonin adjustments, and body reconstruction ~ Marissa Meyer,
224:We need to be weapons of mass construction, weapons of mass love. It's not enough just to change the system. We need to change ourselves. ~ Assata Shakur,
225:I like the construction of sentences and the juxtaposition of words-not just how they sound or what they mean, but even what they look like. ~ Don DeLillo,
226:Just stop at one of these construction sites and look and see who those workers are. They're all Hispanic ... And I bet you they're illegal. ~ John McCain,
227:A human being is a being who is constantly 'under construction,' but also, in a parallel fashion, always in a state of constant destruction. ~ Jos Saramago,
228:A human being is a being who is constantly ‘under construction,’ but also, in a parallel fashion, always in a state of constant destruction. ~ Jos Saramago,
229:The ability to win hearts before minds is not easy. It’s a delicate balance of art and science—another coincidental grammatical construction. ~ Simon Sinek,
230:The government passed more laws to protect women from dirty jokes than to protect men from death by faulty rafters at a construction site. ~ Warren Farrell,
231:the Molotov walkout” was a watershed. It made it “transparently clear that Russia was not interested in European reconstruction, but in chaos. ~ Benn Steil,
232:Eroding solidarity paradoxically makes a society more susceptible to the construction of substitute collectives and fascisms of all kinds. ~ Elfriede Jelinek,
233:Homo Creator's testimony to the sound construction and fine finish of Deus Creatus. A popular form of abjection, having an element of pride. ~ Ambrose Bierce,
234:If observed facts of undoubted accuracy will not fit any of the alternatives it leaves open, the system itself is in need of reconstruction. ~ Talcott Parsons,
235:I prefer to think of the creation or construction of happiness, because research shows that it's in our power to fashion it for ourselves. ~ Sonja Lyubomirsky,
236:We demand in the Reconstruction suffrage for all the citizens of the Republic. I would not talk of Negroes or women, but of citizens. ~ Elizabeth Cady Stanton,
237:What I try to do is the art of building, and the art of building is the art of construction; it is not only about forms and shapes and images. ~ Peter Zumthor,
238:Where did you find construction guys swapping dirty jokes in proto-Númenorean?” Aura asked.

“On construction sites. Is that coffee ready? ~ John Barnes,
239:I do not distinguish between the construction of a book and that of a
painting and I always proceed from the simple to the complex." - 1946 ~ Henri Matisse,
240:World views are social constructions and they channel the search for facts. But facts are found and knowledge progresses, however fitfully. ~ Stephen Jay Gould,
241:Your life is always under construction. It is your job to learn how to untangle the threads and weave a tapestry that matches your desires. ~ Dannye Williamsen,
242:The implied methods would permit construction of entirely new computers reduced in size and basic complexity by a factor of at least a thousand. ~ Frank Herbert,
243:The supreme maxim in scientific philosophising is this: wherever possible, logical constructions are to be substituted for inferred entities. ~ Bertrand Russell,
244:Clearly, if atoms can be assembled to make humans, the laws of physics also permit the construction of vastly more advanced forms of sentient life. ~ Max Tegmark,
245:for if once you have become filled with hate you will not easily derive from construction the pleasure which another man would derive from it. ~ Bertrand Russell,
246:It was just the same as spotting the scaffolding in other writers’ books. Awareness of construction didn’t diminish her pleasure, only added to it. ~ Kate Morton,
247:State fire officials said the first blaze that erupted between Tuesday and Thursday was caused by a spark from malfunctioning construction equipment. ~ Anonymous,
248:The art of a magician is not found in the simple deception, but in what surrounds it, the construction of a reality which supports the illusion. ~ Jim Steinmeyer,
249:The truth is that a nineteenth-century warehouse exhibits greater craft in its construction than all but the most expensive modern buildings. ~ Witold Rybczynski,
250:Alekhine's real genius is in the preparation and construction of a position, long before combinations or mating attacks come into consideration at all. ~ Max Euwe,
251:All of us, as bodies, are in the active position of figuring out how to live with and against the constructions - or norms - that help to form us. ~ Judith Butler,
252:Evolution optimizes strongly for energy efficiency because of limited food supply, not for ease of construction or understanding by human engineers. ~ Max Tegmark,
253:Your life is always under construction. It is your job to learn how
to untangle the threads and weave a tapestry that matches your desires. ~ Dannye Williamsen,
254:I'm a bit of a deconstructionist myself. It's kind of exciting - the last intellectual thrill left. Like sawing through the branch you're sitting on. ~ David Lodge,
255:I sadly want a reform in the construction of children. Nature's only idea seems to be to make them machines for the production of incessant noise. ~ Wilkie Collins,
256:Most floods are caused by man, not weather; deforestation, levee construction, erosion, and overgrazing all result in the loss of ecosystem services. ~ Paul Hawken,
257:Other people's deconstruction of your motivations doesn't help you do what you do. You can't swallow and think about swallowing at the same time. ~ Stephen Colbert,
258:If they are truly nonviolent, they must also realize that civil disobedience is an impossibility till the preliminary work of construction is done. ~ Mahatma Gandhi,
259:Philosophers of science have repeatedly demonstrated that more than one theoretical construction can always be placed upon a given collection of data. ~ Thomas Kuhn,
260:We've advanced in the construction of a true free-trade area across South America... What's needed now is less rhetoric and more action. ~ Luiz Inacio Lula da Silva,
261:What makes the production of my work so expensive? The whole installation thing - the construction, the objects, the technology. It really adds up. ~ Barbara Kruger,
262:Any claim to actual identification as a drama must rest upon the construction of a plot independent of the assignment of affliction to the protagonist. ~ David Mamet,
263:In every rebellion is to be found the metaphysical demand for unity, the impossibility of capturing it, and the construction of a substitute universe. ~ Albert Camus,
264:Images, the visual power of present-day capitalism, like the ritual constructions of ancient Egypt, are refined ways of inhibiting and crushing man. ~ Edmundo Desnoes,
265:[T]he slave went free; stood a brief moment in the sun; then moved back again toward slavery. —W.E.B Du Bois, Black Reconstruction in America For ~ Michelle Alexander,
266:I am an instrument in the shape/ of a woman trying to translate pulsations/ into images for the relief of the body/ and the reconstruction of the mind. ~ Adrienne Rich,
267:I learned construction and carpentry from my father at a young age, so I felt very comfortable and I felt very satisfied when I worked in that field. ~ Michael Cudlitz,
268:Construction work was the art of making the city become aware of itself as a fragile organism at the mercy of forces against which there was no appeal. ~ Salman Rushdie,
269:I'm telling you, I could teach at a university, [George] Carlin, a whole semester. The construction and deconstruction of the words, the language, the order. ~ Jay Mohr,
270:Let not your peace rest in the utterances of men, for whether they put a good or bad construction on your conduct does not make you other than you are. ~ Thomas a Kempis,
271:Make up your mind to live differently; praise your way to victory; give God the construction project; and understand that your history is not your destiny. ~ Joyce Meyer,
272:As physics is a mental reconstruction of material processes, perhaps a physical reconstruction of psychic processes is possible in nature itself. ~ Marie Louise von Franz,
273:I find being Irish quite a wearing thing. It takes so much work because it is a social construction. People think you are going to be this, this, and this. ~ Anne Enright,
274:It was a dream project for Tesla, and Westinghouse was awarded the contract. Construction began immediately, and Tesla would oversee it. Progress was slow. ~ Sean Patrick,
275:I wasn't aware I'd write the novel when I wrote the New Yorker story either. And the narration of their construction in 10:04 is fiction, however flickering. ~ Ben Lerner,
276:Socialism also brings us up against the hard rock of eugenic fact which, if we neglect it, will dash our most beautiful social construction to fragments. ~ Havelock Ellis,
277:The organic laws of construction tangled me in my desires, and only with great pain, effort, and struggle did I break through these 'walls around art. ~ Wassily Kandinsky,
278:A medieval cathedral could consume a hundred man-centuries in its construction, yet was never used as a dwelling, or for any recognizably useful purpose. ~ Richard Dawkins,
279:Climate protection creates sustainability and jobs in the real economy - in construction, in the production of heavy machinery and in systems engineering. ~ Sigmar Gabriel,
280:For two years nobody talked about anything other than the name arrangement. There was no fund-raising and no progress being made on construction and design. ~ Michael Arad,
281:I have many women executives. I always have. When I was back in the construction days, the big construction days, I had women in charge of big developments. ~ Donald Trump,
282:Improved memory made possible the long-term recollection of dreams and visions and the construction of those recollections into a spirit world. ~ James David Lewis Williams,
283:The external appearance of any construction projects that are created during the time of the National Socialist Reich must take on the sensibility of our time. ~ Fritz Todt,
284:The musical scale is a convention which circumscribes the area of potentiality and permits construction within those limits in its own particular symmetry. ~ Iannis Xenakis,
285:With watercolour, you can't cover up the marks. There's the story of the construction of the picture, and then the picture might tell another story as well. ~ David Hockney,
286:I'm much more comfortable in pants and shirts, running around. There was a typical construction about womanhood when I was growing up that I rejected. ~ Shirley Geok lin Lim,
287:In a few decades of reconstruction, even the mathematical natural sciences, the ancient archetypes of theoretical perfection, have changed habit completely! ~ Edmund Husserl,
288:There can be no vacuum in the human heart. Certain demolitions take place, and it is right they should, on condition that they are followed by reconstructions. ~ Victor Hugo,
289:There is no vacuum in the human heart. Certain demolitions take place, and it is well that they do, but on condition that they are followed by reconstructions. ~ Victor Hugo,
290:black men today are stigmatized by mass incarceration—and the social construction of the “criminalblackman”—whether they have ever been to prison or not. ~ Michelle Alexander,
291:Clutter is the disease of American writing. We are a society strangling in unnecessary words, circular constructions, pompous frills and meaningless jargon. ~ William Zinsser,
292:Drama is exposure; it is confrontation; it is contradiction and it leads to analysis, construction, recognition and eventually to an awakening of understanding. ~ Peter Brook,
293:If you hate my guts and have designs to hurt me, and I see you building a cannon aimed at my house, I am not going to wait for you to finish construction. ~ Walter E Williams,
294:The construction industry likes nothing more than a blank canvas onto which they can impose a brand new building, because that way they can make more money. ~ Jonathan Meades,
295:You could teach [George] Carlin in college. It's the construction of the word and the order of things and how they go. How all those sentences are timed perfectly. ~ Jay Mohr,
296:An iron railroad would be a cheaper thing than a road of the common construction." Here lay in a few words the idea from which our railway system has sprung. ~ Andrew Carnegie,
297:A person has to remember that the road to success is always under construction. You have to get that through your head. That it is not easy becoming successful. ~ Steve Harvey,
298:Clutter is the disease of American writing. We are a society strangling in unnecessary words, circular constructions, pompous frills, and meaningless jargon. ~ William Zinsser,
299:each circumstance is as a stone towards the construction of the heavenly Jerusalem, and all helps to build a dwelling for us in that marvellous city. ~ Jean Pierre de Caussade,
300:I have a carpool with a corrections officer and a construction worker. My kids get to see that we're not segregated based on wealth or standing. It's very cool. ~ Mark Ruffalo,
301:These are roots of all evil, hatred and greed, for money, for the construction and for the sale of weapons. This should make us all think, who is behind it all? ~ Pope Francis,
302:Will the emerging Europe become an active participant in the construction of a new international order, or will it consume itself on its own internal issues? ~ Henry Kissinger,
303:It is possible to refine awareness itself so much that the emptiness of things, and the role mental construction plays, becomes a directly apprehended reality. ~ Jay Michaelson,
304:It was one thing to have a professor tell you that gender was socially constructed, and another to hear it from a person who had actually done construction work. ~ Tom Perrotta,
305:Let me tell you, it’s a lot easier to raise money for a governor. They have all kinds of business to hand out, road contracts, construction jobs, you name it. ~ Terry McAuliffe,
306:Memory never recaptures reality. Memory reconstructs. All reconstructions change the original, becoming external frames of reference that inevitably fall short. ~ Frank Herbert,
307:Philosophical knowledge is knowledge which reason gains from concepts; mathematical knowledge is knowledge which reason gains from the construction of concepts. ~ Immanuel Kant,
308:She told me about the cop. And the movie star, and the construction worker. You're not having a life Michael, you're fucking the Village People one at a time ~ Armistead Maupin,
309:surely you’re enough of an armchair philosopher to realize that everything is a reconstruction of something else? Reality is a desperate and evasive creature. ~ Jeff VanderMeer,
310:But nobody predicted anything of this magnitude in terms of resistance. And in part, the magnitude of the resistance was spurred by our failures in reconstruction. ~ Wayne White,
311:There is an old joke that asks, “What do you get when you cross a deconstructionist with a mafioso? Answer: someone who makes you an offer you cannot understand. ~ Morris Berman,
312:You cannot expect a man to love you, but not because of your body or physical construction. It is like giving a man the option between choosing you and a monkey. ~ M F Moonzajer,
313:I always know more about the ending, even the aftermath to the ending, than I know about the beginning. And so there's a construction that works from back to front. ~ John Irving,
314:When an instrument admits two constructions, the one safe, the other dangerous, the one precise, the other indefinite, I prefer that which is safe and precise. ~ Thomas Jefferson,
315:Anger can be likened to an architect’s blueprint. The availability of a blueprint does not cause a building to be constructed, but it does make construction easier. ~ Albert Ellis,
316:For I did not yet understand fame, this public demolition of something still forming, onto whose construction site the crowd breaks in, scattering its stones. ~ Rainer Maria Rilke,
317:I have no one to blame for the construction for myself, of course, but I'm always surprised and slightly sulky when I realizeВ people are buying the whole thing. ~ Jonathan Lethem,
318:I think it's good that I had some experience of the real world before I became successful. You know, having to get up in the morning and going to work in construction. ~ Tom Jones,
319:... a nervous, undernourished girl who continually looked down the front of her gown as though there was some sort of construction project going on under her clothes. ~ Philip Roth,
320:A people's literature is the great textbook for real knowledge of them. The writings of the day show the quality of the people as no historical reconstruction can. ~ Edith Hamilton,
321:I had rather ask an enlargement of power from the nation, where it is found necessary, than to assume it by a construction which would make our powers boundless. ~ Thomas Jefferson,
322:Philosophical knowledge is the knowledge gained by reason from concepts ; mathematical knowledge is the knowledge gained by reason from the construction of concepts. ~ Immanuel Kant,
323:The construction of life is at present in the power of facts far more than of convictions, and of such facts as have scarcely ever become the basis of convictions. ~ Walter Benjamin,
324:The Exxon Valdez spill triggered a swift and strong response that changed policies about shipping, about double-hulled construction. A number of laws came into place. ~ Sylvia Earle,
325:There is, apparently, some law of nature decreeing that all home construction must double in its projected cost and take four times longer than originally anticipated. ~ Sue Grafton,
326:And any man who cannot support himself by doing a job better than a machine is employed by the government, either in the Army or the Reconstruction and Reclamation Corps. ~ Anonymous,
327:Girls learn to love and have sexual feelings in a position of low status, and the eroticization of powerlessness is a normal part of the construction of femininity. ~ Sheila Jeffreys,
328:I feel like the fellow in jail who is watching his scaffold being built." (On construction of reviewing stands for inauguration of his successor John F Kennedy) ~ Dwight D Eisenhower,
329:I love draping; it's less about proportion than fit and the fabric. It's very specialized and I think when women see the construction, they respond to it immediately. ~ Prabal Gurung,
330:I'm writing a review of three books on feminism and science, and it's about social constructionism. So I would say I'm a social constructionist, whatever that means ~ Clifford Geertz,
331:Indeed, I was unable to find any evidence whatsoever of the occurrence of a drastic evolutionary acceleration and genetic reconstruction in widespread, populous species. ~ Ernst Mayr,
332:In their effort to divorce language and experience, deconstructionist critics remind me of middle-class parents who do not allow their children to play in the street. ~ Charles Simic,
333:President Obama had beer with four unemployed construction workers. And Obama asked the guys what was it like to lose their jobs, and they were like, 'Oh, you'll see.' ~ Jimmy Fallon,
334:Evolution by natural selection requires the copying of genetic records and the construction of proteins, but these processes themselves had to originate somehow. ~ Michael S Gazzaniga,
335:It generally troubles them [the reformers] not a whit that their remedy implies a complete reconstruction of society, or even a reconstitution of human nature. ~ William Graham Sumner,
336:Milan is showing a new and different face. At Porta Nuova, too, when they started construction, everyone was up in arms, saying Milan was going to lose its character. ~ Franca Sozzani,
337:No, men and women of the Irish race, we shall not fight for England. We shall fight for the destruction of the British Empire and the construction of an Irish republic. ~ James Larkin,
338:All these constructions and the laws connecting them can be arrived at by the principle of looking for the mathematically simplest concepts and the link between them. ~ Albert Einstein,
339:[...] he had examined the world by the light of the intellect alone and had seen a totally different construction from that which the senses see by the light of reason. ~ Angela Carter,
340:The great sin was adopting the 21st Century's Socialism, something that not even its founder, Ditrich knows exactly what it is, though he says it is under construction. ~ Rafael Correa,
341:Elite athletes learn entitlement. They believe they are entitled to have women serve their needs. It's part of being a man. It's the cultural construction of masculinity. ~ Jackson Katz,
342:[f]or most people, construction is tight, concentrated, bunchy, whereas vandalism offers release; you have to be quite an artist to give positive expression to abandon. ~ Lionel Shriver,
343:Hey!” Marty protested. “I have the best gaydar around.”
“Except when you’re wrong. Like that construction worker?”
“I’m not wrong just because they won’t admit it. ~ Kaje Harper,
344:If you look at a building by Mies van der Rohe, it might look very simple, but up close, the sheer quality of construction, materials and thought are inspirational. ~ David Chipperfield,
345:I think it is important to be present in the places where you are working. It is not only about doing a project, but following the project through its construction. ~ Santiago Calatrava,
346:I think the purpose of deconstruction is to take something apart and see how it works. If you're not going to put it back together again and watch it go, what's the point? ~ Kurt Busiek,
347:Land of the Dead? Is that what you dream about?” she asks. “Boy who kills ghosts for a living?”
“No. I dream about penguins doing bridge construction. Don’t ask why. ~ Kendare Blake,
348:After all, color in itself has no color — it's simply a construction of the mind: a sensation, like the Humming Chorus from Madame Butterfly and the smell of honeysuckle. ~ Jasper Fforde,
349:Constructions of a-rhythmical forms, the clash between concrete and abstract forms... ...The acute angle is passionate and dynamic, expressing will and a penetrating force. ~ Carlo Carra,
350:I do think you have sort of a general philosophical approach that you want from a justice, and I think a strict constructionist would be probably the way I'd describe it. ~ Rudy Giuliani,
351:The inside house of the soul is magnificent but fragile; any betrayals and lies embedded in its walls and foundation shift its construction in directions unimagined. ~ William Paul Young,
352:There is a firm, clear commitment to provide resources and ideas to enable us to organize the Afghans towards starting the process of rehabilitation and reconstruction. ~ Lakhdar Brahimi,
353:I have a friend who says we spend the first half of our life building it and the second half preventing it from falling apart. I’d rather be under construction when I die. ~ Heather Lende,
354:The era of organized religion controlling every aspect of life is over. No single religion has all the answers. Construction of shrine and temple buildings is not enough ~ Morihei Ueshiba,
355:Ancient philosophy proposed to mankind an art of living. By contrast, modern philosophy appears above all as the construction of a technical jargon reserved for specialists. ~ Pierre Hadot,
356:But the world, as a creation, is not a mere construction; it too is more than a syntax. It is a poem, which we are apt to forget when grammar takes exclusive hold of our minds. ~ Anonymous,
357:The brush is a more powerful and rapid tool than the point or the stump... the main thing that the brush secures is the instant grasp of the grand construction of a figure. ~ Thomas Eakins,
358:Anyone wanting a new house picks one from among those built on speculation or still in process of construction. The builder no longer works for his customers but for the market. ~ Karl Marx,
359:Canada remains alienated from its allies, shut out of the reconstruction process to some degree, unable to influence events. There is no upside to the position Canada took. ~ Stephen Harper,
360:Number ... should not be understood solely as a construction of consciousness, but also as an archetype and thus as a constituent of nature both without and within. ~ Marie Louise von Franz,
361:The ladies of Italy, seemingly carefree, wore constructions of iron beneath their silks. It took infinite patience, not just in negotiation, to get them of of their clothes. ~ Hilary Mantel,
362:Any subject is suitable provided it is of sufficient interest, but the design must be very carefully considered, and plenty of time and thought given to its construction. ~ Walter J Phillips,
363:A sincere and steadfast co-operation in promoting such a reconstruction of our political system as would provide for the permanent liberty and happiness of the United States. ~ James Madison,
364:The Arabic states have to be integrated into the Iraqi reconstruction. We need the help of the Arabic community, which understands its culture. Americans arrive, invade, occupy. ~ Neil Young,
365:After being boxed in by man and his constructions in Europe and the East, the release into space is exhilarating. The horizon is a huge remote circle, and no hills intervene. ~ Jacques Barzun,
366:A typical quotient construction for an algebraic structure A will identify some substructure B and regard two elements of A as “equivalent if they “differ by an element of B. ~ Timothy Gowers,
367:On August 19, 1418, a competition was announced in Florence, where the city's magnificent new cathedral, Santa Maria del Fiore, had been under construction for more than a century ~ Ross King,
368:True compassion does not sit on the laps of renovation; it dives with an approach to reconstruction. Don't throw a coin at a begger. Rather, destroy his source of poverty. ~ Israelmore Ayivor,
369:A dream is the frame or portrait or a construction or focus of one's vision by means of perception, based on what he or she knows and settles within via strategic thinking. ~ Israelmore Ayivor,
370:all that was left to me was certain images and all of them spoke to me of the collapse of a cruel world and the slow construction in its stead of another world, equally cruel. ~ Carlos Fuentes,
371:As a writer, you always read in two minds: You read as a reader and you enjoy it, and you look at it as a writer, and you just admire the architecture and the construction. ~ Elizabeth Gilbert,
372:We shall find the abstract equivalent for all forms & elements in the universe, then we shall combine them in sculptural constructions according to the mood of our inspiration. ~ Giacomo Balla,
373:One day we will take over and demolish all unauthorized construction on this road,’ Krishnan declared. ‘India needs a benign dictatorship to rid itself of everything illegal. ~ Ravi Subramanian,
374:The image my work invokes is the image of good - not evil; the image of order - not chaos; the image of life - not death. And that is all the content of my constructions amounts to. ~ Naum Gabo,
375:Another thing: a living culture is forever changing, without losing itself as a framework and context of change. The reconstruction of a culture is not the same as its restoration. ~ Jane Jacobs,
376:As a child I had been quiet and invisible when troubled; as an adult, I had hidden my mental illness behind an elaborate construction of laughter and work and dissembling. ~ Kay Redfield Jamison,
377:believe finally, that education must be conceived as a continuing reconstruction of experience; that the process and the goal of education are one and the same thing. —JOHN DEWEY ~ Tara Westover,
378:God has a global dream for his daughters and his sons, and it is bigger than our narrow interpretations or small box constructions of “biblical manhood and womanhood” or feminism; ~ Sarah Bessey,
379:He had been an army officer in Germany and had come to America when he heard that the streets were paved with gold. They weren't, so he became the head of a construction firm. ~ Charles Bukowski,
380:Our demise may instead result from the habitat destruction that ensues when the AI begins massive global construction projects using nanotech factories and assemblers—construction ~ Nick Bostrom,
381:Skillfully, and with calculation, the economic problems of Reconstruction were being changed by planters and capitalists to look like problems of politics and social recognition. ~ W E B Du Bois,
382:The typical seated office worker has more musculoskeletal injuries than any other industry sector worker, including construction, metal industry, and transportation workers. One ~ Kelly Starrett,
383:They may direct the construction of the body and brain in the womb, but then they set about dismantling and rebuilding what they have made almost at once—in response to experience. ~ Matt Ridley,
384:We must stop posing as victims of the West and behaving negatively towards the West. We must participate with the West on an equal footing in the reconstruction of the world. ~ Tahar Ben Jelloun,
385:couple of guys with construction-worker tans and muscles turn to ogle me as we approach. Beside me, Raffe makes a low growl. The guys take one look at him and glance respectfully away. ~ Susan Ee,
386:My youth passed at the time of the country's reconstruction from the ruins and ashes of the war in which my nation never bowed to the enemy paying the highest price in the struggle. ~ Lech Walesa,
387:I believe finally, that education must be conceived as a continuing reconstruction of experience; that the process and the goal of education are one and the same thing. —JOHN DEWEY ~ Tara Westover,
388:To be radical, an empiricism must neither admit into its constructions any element that is not directly experienced, nor exclude from them any element that is directly experienced. ~ William James,
389:He glanced to his left, which for most people is a neurolinguistic sign of recall rather than of construction. Had he looked in the opposite direction, I would have read it as a lie. ~ Barry Eisler,
390:There are very few people who are going to look into the mirror and say, 'That person I see is a savage monster;' instead, they make up some construction that justifies what they do. ~ Noam Chomsky,
391:In 2003, Congress authorized the construction of a visitor center for the Vietnam Memorial to help provide information and educate the public about the memorial and the Vietnam War. ~ Dennis Cardoza,
392:I oppose the construction of the Keystone XL Pipeline. It's an ill-conceived project that would lock us into further dependence on some of the dirtiest fossil fuels on the planet. ~ Elizabeth Warren,
393:I think you learn how to write by reading an enormous amount, so then your memory is stocked with various constructions, various ways of shaping a paragraph, shaping a chapter. ~ Lucy Hughes Hallett,
394:None of the willed imagination of the professionals. No themes, developments, construction, or method. On the contrary, only the imagination that comes from the inability to conform. ~ Henri Michaux,
395:Social media is great for collective sharing, but not always so great for collective building. Good for collective destruction, but maybe not so good for collective construction. ~ Thomas L Friedman,
396:The black holes of nature are the most perfect macroscopic objects there are in the universe: the only elements in their construction are our concepts of space and time. ~ Subrahmanyan Chandrasekhar,
397:You can tell within a sentence if something is fiction or non-fiction. You can tell in the artifice of the language or the care of the construction the difference between art and life. ~ Ethan Canin,
398:You will profit by the failure, and will avoid it another time. I have done a similar thing myself, in construction, often. Every failure teaches a man something, if he will learn. ~ Charles Dickens,
399:Iraq has tremendous resources that belong to the Iraqi people. And so there are a variety of means that Iraq has to be able to shoulder much of the burden for ther own reconstruction. ~ Ari Fleischer,
400:I've been working with contractors designing and building a house on a nonstop basis since I learned about all these systems of audio, construction, electricity, energy, water systems. ~ Tony Fadell,
401:Writing in a lot of ways feels more like excavation than construction. It feels like you're uncovering this thing bit by bit, discovering what it is, instead of constructing it upwards. ~ Rian Johnson,
402:My next thought concerned the choice of an impression, or effect, to be conveyed: and here I may as well observe that, throughout the construction, I kept steadily in view the design. ~ Edgar Allan Poe,
403:Working together in helping nascent democracies in the task of reconstruction, in the task of development is another area where our two countries [India and the USA] can work together. ~ Manmohan Singh,
404:[deconstruction and other French theories] was the gift of the French. They gave Americans a language they did not need. It was like the Statue of Liberty. Nobody needs French theory. ~ Jean Baudrillard,
405:I'm someone who can create critiques of individuals based on their economic history. That's one way I look at people in terms of one story that could be told purely in a Marxist construction. ~ Ira Sachs,
406:And God, the Master Builder. This is the meaning behind Joseph's words "God meant it for good in order to bring about..." The Hebrew word translated here as bring about is a construction term ~ Max Lucado,
407:Dreams look real, but they're in your mind, so you realize that the physical world is also a construction, which shows that the mind can affect reality in more ways than you can imagine. ~ Stephen LaBerge,
408:If we as a society properly reclaimed all of the construction lumber heading to the landfill and the bonfire every day, we wouldn’t need to cut down another tree for twenty years, if ever. ~ Nick Offerman,
409:Its assimilation requires the reconstruction of prior theory and re-evaluation of prior fact, an intrinsically revolutionary process that is seldom completed a single man and never overnight ~ Thomas Kuhn,
410:programmers believe that their own imperatives of construction simplicity and ease of acquisition—of prewritten source code in their case—take precedence over any suggestions made by others. ~ Alan Cooper,
411:The whole difference between construction and creation is exactly this: that a thing constructed can only be loved after it is constructed; but a thing created is loved before it exists. ~ Charles Dickens,
412:EVERY LIVING CELL IS essentially just a tiny bag of water. Viewed from this perspective, life (the verb) is little more than the construction and reconstruction of trillions of bags of water. ~ Hope Jahren,
413:Is puppy love the reason so many Americans are blind to the incompetence and waste of Republicans - who at a minimum are supposed to be good money managers - running Iraq reconstruction? ~ Margaret Carlson,
414:Over twenty men died during the construction of the Brooklyn Bridge, Dr Lynch. Does anyone regret that? No, all anyone sees is a marvel of its time, a great achievement in human ingenuity. ~ Matthew Reilly,
415:Pastors must practice a two-fold program of cultural engagement: deconstruction and demystification of cultural idols, and reconstruction and re-enchantment of a gospel-shaped worldview. ~ Timothy J Keller,
416:The architecture of change involves the design and construction of new patterns, or the reconceptualization of old ones, to make new, and hopefully more productive, actions possible. ~ Rosabeth Moss Kanter,
417:The idea of 'machine assemblage' is, especially, very alien to my sensibility, since it suggests a relative indifference of the strata to one another during the process of construction. ~ Brian Ferneyhough,
418:All those involved in the construction of an architectural design, from the architect to the builder, have an attachment to the architecture, although it's difficult to quantify the attachment. ~ Tadao Ando,
419:A vast deal of ingenuity is wasted every year in evoking the undesirable, in the careful construction of objects which burden life. Frankenstein was a large rather than an isolated example. ~ Agnes Repplier,
420:Deconstruction never had meaning or interest, at least in my eyes, than as a radicalization, that is to say, also within the tradition of a certain Marxism, in a certain spirit of Marxism. ~ Jacques Derrida,
421:Hypotheses are only the pieces of scaffolding which are erected round a building during the course of construction, and which are taken away as soon as the edifice is completed. ~ Johann Wolfgang von Goethe,
422:Its assimilation requires the reconstruction of prior theory and re-evaluation of prior fact, an intrinsically revolutionary process that is seldom completed a single man and never overnight ~ Thomas S Kuhn,
423:Ultimately, I know what I'm doing and why I'm doing it. I'm trying to be a construction worker. I'm trying to make things. If people are not interested in that, fine. I just don't give a damn. ~ Ian MacKaye,
424:We need better coordination on the international side, just as they need better and more effective efforts on the Somali side. We have too many reconstruction and development assistance plans. ~ Jan Egeland,
425:When most people lose control of their anger, someone gets hurt. Maybe someone even gets killed. When it happens to a wizard, insurance companies go broke and there’s reconstruction afterward. ~ Jim Butcher,
426:I despise the proper constructions and cases, because I think it very unfitting that the words of the celestial oracle should be restricted by the rules of Donatus [a well-known grammarian]. ~ Pope Gregory I,
427:I invite you, from my sentiments, my convictions and my responsibilities, to work together in the construction of a Uruguay where being young is not suspicious, where aging is not a problem. ~ Tabare Vazquez,
428:When it happens to a wizard, insurance companies go broke and there’s reconstruction afterward. What was stirring in me now made those previous feelings of battle rage seem like anemic kittens. ~ Jim Butcher,
429:Only when people got back to when the timequake hit did they stop being robots of their pasts. Only when free will kicked in could they stop running obstacle courses of their own construction. ~ Kurt Vonnegut,
430:What a familiarity with the construction of Turing test bots had begun to show me was that we fail - again and again- to actually be human with other humans, so maddeningly much of the time. ~ Brian Christian,
431:I always expected to be working construction with my family, so every day I get to travel the world and have fun with my friends is a bonus. I really enjoy pushing myself and so does my wife. ~ Travis Pastrana,
432:So, if you're doing good longform with talented people than you can step out and you can be the president or a construction worker and people accept that. It's really the roles you give yourself. ~ Amy Poehler,
433:So many in our world today are suffering from isolation, war and oppression. So much money is spent on the construction of armaments. Many, many young people are in despair because of the danger. ~ Jean Vanier,
434:The construction of the human figure, its tremendous variety of balance, of size, of rhythm, all those things make the human form much more difficult to get right in a drawing than anything else. ~ Henry Moore,
435:The place was packed as we flooded in, all the patrons freezing at the sight of an armed sheriff, two deputies, an Indian, and a construction worker; we probably looked like the Village People. ~ Craig Johnson,
436:was a dream project for Tesla, and Westinghouse was awarded the contract. Construction began immediately, and Tesla would oversee it. Progress was slow. The project was perilous and fraught with ~ Sean Patrick,
437:It is my conviction that pure mathematical construction enables us to discover the concepts and the laws connecting them, which give us the key to the understanding of the phenomena of nature. ~ Albert Einstein,
438:Kino-Eye uses every possible means in montage, comparing and linking all points of the universe in any temporal order, breaking, when necessary, all the laws and conventions of film construction. ~ Dziga Vertov,
439:People never think, until it happens to their place, that all construction is destruction. The whole planet is paved in the dead, who are ignored so the living can dig their foundations. ~ Maria Dahvana Headley,
440:The holy trinity, the holy triad is a construction which is found in every aspect of life. Whether it is body, mind and spirit, or whether it is conscious, subconscious and superconscious. ~ Neale Donald Walsch,
441:Then, first of all, let us admit that there is no such thing as objectivity, no such objective fact as objectivity. Objectivity is a fabricated concept, a synthetic intellectual construction... ~ Richard Wright,
442:There's a beast in me. I destroy those I cannot control. I must be certain that those close to me share my identical interests. I'm benevolent within that construction. I'm ghastly outside of it. ~ James Ellroy,
443:And if we had learned anything from this story it was to be cautious of paper--to be mindful of its fragile construction and sharp edges, but mostly to be cautious of what is written on it. ~ Salvador Plascencia,
444:Current feminism, with its antiscience and social constructionist bias, never thinks about nature. Hence it cannot deal with sex, which begins in the body and is energized by instinctual drives. ~ Camille Paglia,
445:In writing, endeavor to make your style clear, concise, elegant, and appropriate for all subjects. Avoid repetitions, erasures, insertions, omissions, and confusion of ideas, or labored construction. ~ Anonymous,
446:(One day, somebody had predicted, Earth would have a ring like Saturn’s, composed entirely of lost bolts, fasteners, and even tools that had escaped from careless orbital construction workers.) ~ Arthur C Clarke,
447:Personal branding for dream fulfillment often comes like the process of building castles. You have to be attracted to the construction work carefully, consistently and passionately over time. ~ Israelmore Ayivor,
448:When you have a lot of construction going on, it sends a message of vitality that builds up consumer confidence. It gets people to spend money when they see that energy, that things are happening. ~ Mick Cornett,
449:Each makes this cosmos and its construction the pivot of his emotional life, in order to find in this way peace and security which he can not find in the narrow whirlpool of personal experience. ~ Albert Einstein,
450:I've spent my whole working life standing up for workers. Didn't matter if it was the two trapped miners at Beaconsfield or professional netballers or indeed factory workers or construction workers. ~ Bill Shorten,
451:I want to put any number of assorted 'ists' - such as relativists, deconstructionists, destructivists, postmodernists, the more maudlin kind of pacifists and feminists - firmly in their place. ~ Martin Van Creveld,
452:Sergi says truly: "To-day an urgent need imposes itself upon society: the reconstruction of methods in education and instruction, and he who fights for this cause, fights for human regeneration. ~ Maria Montessori,
453:Work should be personal. For all of us. Not just for the artist and entrepreneur. Work should have meaning for the accountant, the construction worker, the technologist, the manager and the clerk. ~ Howard Schultz,
454:Heinrich Himmler declared: ‘Whether 10,000 Russian women collapse with exhaustion in the construction of an anti-tank ditch for Germany only interests me insofar as the ditch gets dug for Germany. ~ Richard J Evans,
455:There is existing in man, a mass of sense lying in a dormant state. The construction of government ought to be such as to bring forward, by a quiet and regular operation, all that extent of capacity. ~ Thomas Paine,
456:The shapes and markings of Felix and Mickey, perhaps more than Oswald, have similarities, but when you are using such simple basic construction (i.e. circles) there is bound to be such duplication. ~ Ollie Johnston,
457:If you saw me working with construction crews or graphic designers, you'd see how much I'm really hoping for them to bring something to the table and let God in the room and let things happen naturally. ~ Jack White,
458:Keep your eye on the intuitions, and don’t take people’s moral arguments at face value. They’re mostly post hoc constructions made up on the fly, crafted to advance one or more strategic objectives. ~ Jonathan Haidt,
459:All the accoutrements of a major construction site are here, plus a few extras, like two monkeys with giant stiff penises fighting over some booty from a Dumpster, but there is no construction site. ~ Neal Stephenson,
460:On the other hand, the artist has much to do in the realm of color construction, which is so little explored and so obscure, and hardly dates back any farther than to the beginning of Impressionism. ~ Robert Delaunay,
461:La raison profonde qui à l'origine de l'histoire voue la femme au travail domestique et lui interdit de prendre part à la construction du monde, c'est son asservissement à la fonction génératrice. ~ Simone de Beauvoir,
462:Our neighbor Canada has 2,200 troops serving in Afghanistan. Canada has also assumed responsibility for the Provincial Reconstruction Team in Kandahar, which was originally established by our own military. ~ Tom Lantos,
463:...when I offered to either stay and help or go bake a pie, it was the pie that was most needed. It took six pies to finish the roof. I had not known that pies were such an important part of construction. ~ Sue Hubbell,
464:A lot happens to the concept of agency once nonhuman things are figured less as social constructions and more as actors, and once humans themselves are assessed not as autonoms but as vital materialities. ~ Jane Bennett,
465:Instead of putting Americans to work, the Teamsters have been busy yanking members off projects and idling construction projects from California to Indiana to New York in order to shake down employers. ~ Michelle Malkin,
466:There could not well be more ink splashed about it, if it had been roofless from its first construction, and the skies had rained, snowed, hailed, and blown ink through the varying seasons of the year. ~ Charles Dickens,
467:During construction, when a worker died, his body was built right into the Wall itself. No one knew how many corpses lay within the stone and mortar, but some estimates ran as high as three million souls. ~ Gordon Korman,
468:Five seconds, ten seconds, more change than ten thousand years of a human
civilization. A billion trillion constructions, mold curling out from every wall,
rebuilding what had been merely superhuman. ~ Vernor Vinge,
469:I tried for the longest time to find out what deconstructionism was. Nobody was able to explain it to me clearly. The best answer I got was from a writer, who said, 'Honey, it's bad news for you and me. ~ Margaret Atwood,
470:The ranks included a carpenter and furniture-maker named Elias Disney, who in coming years would tell many stories about the construction of this magical realm beside the lake. His son Walt would take note. ~ Erik Larson,
471:The social and physical construction of suburban America really was quite complex. It was a very elaborate system, and clearly a massive social engineering project that has changed U.S. society enormously. ~ Noam Chomsky,
472:In point of fact, Western philosophy has never set itself free of Christianity: wherever Christianity did not have a hand in the construction of modern philosophy it served instead as a stumbling block. ~ Jacques Maritain,
473:In the tale proper--where there is no space for development of character or for great profusion and variety of incident--mere construction is, of course, far more imperatively demanded than in the novel. ~ Edgar Allan Poe,
474:I want to get people to read stone, tree, so forth & so on through the construction of the picture, to lead them to these things exactly as if it were written out on a page. I think it can be done. ~ Ralph Eugene Meatyard,
475:The disgraceful and shameful construction of walls, the increasing enforcement of security systems and increasing violation of human rights and labor rights will not protect the economy of the United States. ~ Vicente Fox,
476:According to the laws of nature, one should destroy the other, but in love neither good nor evil, there is neither construction nor destruction, there is merely movement. And love changes the laws of nature. ~ Paulo Coelho,
477:As she inched forward through the congestion on Interstate 40, a highway that had been under construction for the past ten years, her mind wandered back to the photographs Detective McDowell had emailed her. ~ Ellery Adams,
478:It's difficult to believe in yourself because the idea of self is an artificial construction. You are, in fact, part of the glorious oneness of the universe. Everything beautiful in the world is within you. ~ Russell Brand,
479:I use drugs to work. I never use them to escape or for pleasure. When you turn to drugs, all you're doing is turning inside, anyway. I only use drugs for construction. It's like one of my architectural tools. ~ Patti Smith,
480:molestation. The “Tin Lizzie” sat next to railway lines and was littered with construction materials, old cars, and dangerous wreckage. Of course, there was the occasional accident and certain areas parents ~ Peter Vronsky,
481:Spatial art does not begin with a poetic mood or idea, but with construction of one or more figures, with the harmonizing of several colors and tones, or with the devaluation of spatial relationships and so on. ~ Paul Klee,
482:The further a mathematical theory is developed, the more harmoniously and uniformly does its construction proceed, and unsuspected relations are disclosed between hitherto separated branches of the science. ~ David Hilbert,
483:We called [the] process photomontage, because it embodied our refusal to play the part of the artist. We regarded ourselves as engineers, and our work as construction: we assembled our work, like a fitter. ~ Raoul Hausmann,
484:But men love abstract reasoning and neat systematization so much that they think nothing of distorting the truth, closing their eyes and ears to contrary evidence to preserve their logical constructions. ~ Fyodor Dostoevsky,
485:We live in a world populated by structures - a complex mixture of geological, biological, social, and linguistic constructions that are nothing but accumulations of materials shaped and hardened by history ~ Manuel De Landa,
486:But men love abstract reasoning and neat systematization so much that they think nothing of distorting the truth, closing their eyes and ears to contrary evidence to preserve their logical constructions. ~ Fyodor Dostoyevsky,
487:If we ask for more and more material for the construction, i.e. more and more choice, we're likely to end up with a lot of combinations that don't do much for us or are far more complex than they need to be. ~ Sheena Iyengar,
488:shooting an orange piece of construction paper stuck to a tree is a lot different than shooting at a small girl in a blood-soaked sundress with her intestines dragging behind her. It isn’t apples to apples. ~ Chris Philbrook,
489:Disneyworld... is a historical reconstruction as sanitised as the Kremlin's, and a future vision as uncognisant of contemporary pointers as Peter Pan's. It is a magic carpet under which everything has been swept. ~ Alan Coren,
490:His headstone said FREE AT LAST, FREE AT LAST But death is a slave's freedom We seek the freedom of free men And the construction of a world Where Martin Luther King could have lived and preached nonviolence. ~ Nikki Giovanni,
491:Mathematics has been called the science of the infinite. Indeed, the mathematician invents finite constructions by which questions are decided that by their very nature refer to the infinite. This is his glory. ~ Hermann Weyl,
492:Over time, I came to see reaching out to people as a way to make a difference in people’s lives as well as a way to explore and learn and enrich my own; it became the conscious construction of my life’s path. ~ Keith Ferrazzi,
493:Since I was a kid, I've liked to see how things are done. Sometimes when you see how things are done, it's like watching a 'making of' within the story. You see the physical aspect, the construction of things. ~ Michel Gondry,
494:But of course there's no logic to San Francisco generally, a city built with putty and pipe cleaners, rubber cement and colored construction paper. It's the work of fairies, elves, happy children with new crayons ~ Dave Eggers,
495:In the 1930s, with no computers to precisely calculate tolerances of construction materials, cautious engineers simply heaped on excess mass and redundancy. “We’re living off the overcapacity of our forefathers. ~ Alan Weisman,
496:Making movies is a lot like being a construction worker. There are long intense stretches of work followed by nothing. It's not easy to find work, and in between, you have to figure out what to do for money. ~ Robert Schenkkan,
497:The construction of social housing and the attempt to support families seeking to buy their own homes are all projects from the 1960s and '70s. It all sounds old-fashioned, but it is actually completely modern. ~ Martin Schulz,
498:There are fashions in building. Behind the fashions lie economic and technological reasons, and these fashions exclude all but a few genuinely different possibilities in city dwelling construction at any one time. ~ Jane Jacobs,
499:We now find ourselves very much concerned with something we call “post-truth,” and we tend to think that its scorn of everyday facts and its construction of alternative realities is something new or postmodern. ~ Timothy Snyder,
500:At the end of my patient reconstruction, I had before me a kind of lesser library, a symbol of the greater, vanished one: a library made up of fragments, quotations, unfinished sentences, amputated stumps of books. ~ Umberto Eco,

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


   12 Occultism
   10 Integral Yoga
   5 Philosophy
   5 Kabbalah
   2 Christianity
   2 Buddhism

   36 Sri Aurobindo
   12 The Mother
   11 Aleister Crowley
   6 Satprem
   2 Nolini Kanta Gupta
   2 Jorge Luis Borges
   2 Jean Gebser
   2 Friedrich Nietzsche
   2 Carl Jung
   2 Bokar Rinpoche

   27 The Life Divine
   16 The Synthesis Of Yoga
   11 The Mothers Agenda
   7 Magick Without Tears
   6 The Secret Doctrine
   6 Sri Aurobindo or the Adventure of Consciousness
   6 Liber ABA
   4 The Secret Of The Veda
   4 General Principles of Kabbalah
   4 Essays Divine And Human
   3 Theosophy
   3 Letters On Yoga I
   3 A Garden of Pomegranates - An Outline of the Qabalah
   2 Words Of Long Ago
   2 Twilight of the Idols
   2 The Mother With Letters On The Mother
   2 The Ever-Present Origin
   2 Tara - The Feminine Divine
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 Letters On Yoga III
   2 Isha Upanishad
   2 Aion

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  I knew this, but I did not have a vision of the solution, which means it has yet to manifest; this
  'thing' had not yet manifested in the building, this fantastic Construction, although it is the very mode of consciousness which could transform this incoherent creation into something real, truly conceived, willed and materialized, with a center in its proper place, a recognized place, and with a
  REAL effective power.
  The symbolism is quite clear in that all the possibilities are there, all the activities are there, but in disorder and confusion. They are neither coordinated nor centralized nor unified around the central and unique truth and consciousness and will. So this brings us back ... precisely to this question of a collective yoga and of a collectivity capable of realizing it. What should this collectivity be?
  It is certainly not an arbitrary Construction of the type built by men, where everything is put pellmell, without any order, without reality, and which is held together by only illusory ties. Here, these ties were symbolized by the hotel's walls, while actually in ordinary human Constructions (if we take a religious community, for example), they are symbolized by the building of a monastery, an identity of clothing, an identity of activities, an identity even of movement - or to put it more precisely: everyone wears the same uniform, everyone gets up at the same time, everyone eats the same thing, everyone says his prayers together, etc.; there is an overall identity. But naturally, on the inside there remains the chaos of many disparate consciousnesses, each one following its own mode, for this kind of group identification, which extends right up to an identity of beliefs and dogma, is absolutely illusory.

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  And the dead spirit of old societies,
  Constructions of the Titan and the worm.

1.00a_-_Introduction, #Magick Without Tears, #Aleister Crowley, #Philosophy
  Much thought has gone into the Construction of your Motto. "I will become" can be turned neatly enough as "Let there be;" by avoiding the First Pronoun one gets the idea of "the absorption of the Self in the Beloved," which is exactly what you want.
  P.S. Please study this letter, and these explanatory figures and meditate upon them until you have fully assimilate not only the matter under immediate consideration, but the general method of Qabalistic research and Construction. Note how new cognate ideas arise to enrich the formula.

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Rni Rsmani spent a fortune for the Construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  It would be worth the while to build still more deliberately than I did, considering, for instance, what foundation a door, a window, a cellar, a garret, have in the nature of man, and perchance never raising any superstructure until we found a better reason for it than our temporal necessities even. There is some of the same fitness in a mans building his own house that there is in a birds building its own nest. Who knows but if men constructed their dwellings with their own hands, and provided food for themselves and families simply and honestly enough, the poetic faculty would be universally developed, as birds universally sing when they are so engaged? But alas! we do like cowbirds and cuckoos, which lay their eggs in nests which other birds have built, and cheer no traveller with their chattering and unmusical notes. Shall we forever resign the pleasure of Construction to the carpenter? What does architecture amount to in the experience of the mass of men? I never in all my walks came across a man engaged in so simple and natural an occupation as building his house. We belong to the community. It is not the tailor alone who is the ninth part of a man; it is as much the preacher, and the merchant, and the farmer.

1.01_-_Fundamental_Considerations, #The Ever-Present Origin, #Jean Gebser, #Integral
  We shall therefore beginwith the evidence and not with idealistic Constructions; in the face of present-day weapons of annihilation, such Constructions have less chance of survival than ever before. But as we shall see, weapons and nuclear fission are not the only realities to be dealt with; spiritual reality in its intensified form is also becoming effectual and real. This new spiritual reality is without question our only security that the threat of material destruction can be averted. Its realization alone seems able to guarantee mans continuing existence in the face of the powers of technology, rationality, and chaotic emotion. If our consciousness, that is, the individual persons awareness, vigilance, and clarity of vision, cannot master the new reality and make possible its realization, then the prophets of doom will have been correct. Other alternatives are an illusion; consequently, great demands are placed on us, and each one of us have been given a grave responsibility, not merely to survey but to actually traverse the path opening before us.
  In summary, it should be said that our description does not deal with a new image of the world, nor with a new Weltanschauung, nor with a new conception of the world. A new Image would be no more than the creation of a myth, since all imagery has a predominantly mythical nature. A new Weltanschauung wouldbe nothing else than a new mysticism and irrationality, as mythical characteristics are inherent in all contemplation to the extent that it is merely visionary; and a new conception of the world would be nothing else than yet another standard rationalistic Construction of the present, for conceptualization has an essentially rational and abstract nature.

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Eliphaz Levi Zahed, a Roman Catholic deacon of remark- able perspicuity, in 1852 published a brilliant volume,
  Doctrine et Rituel de la Haute Magie, in which we find clear and unmistakable symptoms of an understanding of the underlying basis of the Qabalah- its ten Sephiros and the twenty-two letters of the Hebrew Alphabet as a suitable framework for the Construction of a workable system for philosophical comparison and synthesis. It is said that he published this work at a time when information on all occult matters was strictly prohibited, for various reasons of its own, by the Esoteric School to which he belonged.
  We find, then, a companion volume issued but a short while after, La Histoire de la Magie, wherein - undoubtedly to protect himself from the censure levelled at him, and throw unsuspecting enquirers off the track - he contradicts his former conclusions and theorizations.
  Kaballah ; S. L. McGregor Mathers, the translator of por- tions of the Zohar and The Sacred Magic of Abramelin the
  Mage ; Madame Blavatsky, that lion-hearted woman who brought Eastern esoteric philosophy to the attention of western students ; Arthur Edward Waite, who made available expository summaries of various of the Qabalistic works ; and the poet Aleister Crowley to whose Liber 777 and Sepher Sephiroth, among many other fine philosophic writings, I am in no little degree indebted - all these have provided a wealth of vital information which could be utilized for the Construction of a philosophical alphabet.

1.01_-_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  3 Shankara reads the line, "Thus in thee - it is not otherwise than thus - action cleaves not, a man." He interprets karman.i in the first line in the sense of Vedic sacrifices which are permitted to the ignorant as a means of escaping from evil actions and their results and attaining to heaven, but the second karma in exactly the opposite sense, "evil action". The verse, he tells us, represents a concession to the ignorant; the enlightened soul abandons works and the world and goes to the forest. The whole expression and Construction in this rendering become forced and unnatural. The rendering I give seems to me the simple and straightforward sense of the Upanishad.

1.01_-_The_Corporeal_Being_of_Man, #Theosophy, #Rudolf Steiner, #Occultism
  The difference in the structure of minerals, plants, and animals corresponds with these three forms of existence. And it is this structure, this shape which one perceives through the senses, and which alone one can call body. But the human body is different from that of the animal. This difference everybody must recognize whatever may be his opinion in other respects regarding the relationship of man to animals. Even the most radical materialist who denies all soul will not be able to avoid agreeing with the following sentence which Carus utters in his "Organon der Natur and des Geistes". "The finer, inner Construction of the nervous system, and especially of the brain, remains as yet an unsolved problem to the
   p. 17
   physiologist and the anatomist; but that this concentration of the structure increases more and more in the animal, and in man reaches a stage unequaled in any other being, is a fully established fact, a fact which is of the deepest significance in regard to the spiritual evolution of man, of which, indeed, we may frankly say it is a sufficient explanation. Where, therefore, the structure of the brain has not developed properly, where its smallness and poverty show themselves, as in the case of microcephali and idiots, it goes without saying that one can as little expect the appearance of original ideas and of knowledge, as one can expect propagation of species in persons with completely stunted organs of generation. On the other hand, a strong and beautiful Construction of the whole person, especially of the brain, will certainly not in itself take the place of genius, but it will at any rate supply the first and indispensable requirement for higher knowledge." Just as one ascribes to the human body the three forms of existence, mineral, plant, animal, one must now ascribe to it yet a fourth, the distinctively human form. Through his mineral form of existence man
   p. 18

1.01_-_What_is_Magick?, #Magick Without Tears, #Aleister Crowley, #Philosophy
    (Illustration: Man has used the idea of God to dictate his personal conduct, to obtain power over his fellows, to excuse his crimes, and for innumerable other purposes, including that of realizing himself as God. He has used the irrational and unreal conceptions of mathematics to help him in the Construction of mechanical devices. He has used his moral force to influence the actions even of wild animals. He has employed poetic genius for political purposes.)

1.02_-_Shakti_and_Personal_Effort, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  3.1:an aspiration vigilant, constant, unceasing - the mind's will, the heart's seeking, the assent of the vital being, the will to open and make plastic the physical consciousness and nature;
  3.2:rejection of the movements of the lower nature - rejection of the mind's ideas, opinions, preferences, habits, Constructions, so that the true knowledge may find free room in a silent mind, - rejection of the vital nature's desires, demands, cravings, sensations, passions, selfishness, pride, arrogance, lust, greed, jealousy, envy, hostility to the Truth, so that the true power and joy may pour from above into a calm, large, strong and consecrated vital being, - rejection of the physical nature's stupidity, doubt, disbelief, obscurity, obstinacy, pettiness, laziness, unwillingness to change, tamas, so that the true stability of Light, Power, Ananda may establish itself in a body growing always more divine;
  3.3:surrender of oneself and all one is and has and every plane of the consciousness and every movement to the Divine and the Shakti.

1.02_-_Taras_Tantra, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  We really are prisoners of our psychological
  Constructions, which veil reality. The function of the
  Buddha's teaching is to rid ourselves of illusion
  on. All have the uniqu e goal of eliminating menta l
  Constructions leadin g to the false conception of
  phenomena as havin g a reality of their own. Once we
  or the exercise of the psyche do not 'allow us to
  achieve this result. They only add new Constructions
  to the preceding ones. It is true, however, that in the

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  The early years of the Renaissance, which one might even characterize as being dramatic, are the source of further writings in the wake of Cennini's treatise. Of equally epochal importance are the three volumes of Leon Battista Alberti'sDellapittura of 1436,which, besides a theory of proportions and anatomy based anVitruvius, contain a first systematic attempt at a theory of perspectival Construction (the chapter "Della prospettiva"). Earlier, Brunelleschi had achieved a perspectival Construction in his dome for the cathedral of Florence, and Manetti justifiably calls him the "founder of perspectival drawing." But it was Alberti who first formulated an epistemological description of the new manner of depiction, stated, still in very general terms, in the words: "Accordingly, the painting is a slice through the visual pyramid corresponding to a particular space or interval with its Center and specific hues rendered an a given surface by lines and colors." What Vitruvius in his Architettura still designated as "scenografia" has become for Alberti a "prospettiva", a clearly depicted visual pyramid.

1.03_-_Invocation_of_Tara, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  the deity's mind are inseparable, in a natural state,
  without mental Construction, and free of distractions.
  It is then equivalent to the Mahamudra meditation.

1.03_-_The_Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The fourth to the ninth Sephiros inclusive are known as the Sephiros habinyon - the Potencies of Construction, and
  Myers holds that they symbolize the dimensions of matter, be it an atom or an universe : the four directions of space
  Before proceeding to consider in the next chapter the numerous correspondences which appertain to the twenty- two Paths on the Tree of Life, I feel it imperative to utter a word of warning with regard to a possible misConstruction that might be placed on some of the attributions which have been given to these Sephiros and Paths.

1.03_-_The_Syzygy_-_Anima_and_Animus, #Aion, #Carl Jung, #Psychology
  expresses itself in the form of opinionated views, interpreta-
  tions, insinuations, and misConstructions, which all have the
  purpose (sometimes attained) of severing the relation between

1.04_-_Body,_Soul_and_Spirit, #Theosophy, #Rudolf Steiner, #Occultism
  Man can enlighten himself in a correct way concerning himself only when he grasps the significance of thinking within his being. The brain is the bodily instrument for thinking. Just as man can only see colors with a properly constructed eye, so the suitably constructed brain serves him for thought. The whole body of man is so formed that it receives its crown in the organ of the spirit, the brain. One can understand the Construction of the human brain only by observing it in relation to its task, which consists in being the instrument or tool for the thinking spirit. This is borne out by a comparative survey of the animal world. Among amphibians we find the brain small in comparison with the spinal cord, in mammals it is proportionately larger, in man it is largest in comparison with the
  The human body has a Construction adapted to thinking. The same materials and forces which are present in the mineral kingdom are
  so combined in the human body that by means of these combinations thought can manifest itself. This mineral Construction, formed as a suitable instrument for its work, will be called in the following pages the physical body of man. (In theosophical literature it is called "Sthula sharira.")
  This organized mineral Construction with the brain as its center comes into existence by propagation, and reaches its developed form through growth. Propagation and growth man has in common with plants and animals. Propagation and growth distinguish what is living from the lifeless mineral. What lives comes forth from the living by means of the germ. The descendant follows the forefathers in the succession of the living. The forces through which a mineral originates we must look for in the materials themselves which compose it. A quartz crystal is formed by the forces united in it, and inherent in the silicon and oxygen. The forces which shape an oak tree we must look for in a roundabout way in the germ in the mother and father plants. The form of the oak is preserved through propagation from forefathers to
  In order to comprehend the whole man, one must think of him as formed of the components above mentioned. The body builds itself up out of the world of physical matter in such a way that the Construction is adapted

1.04_-_Reality_Omnipresent, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:But, still, there is the absolute withdrawal, there is the NonBeing. Out of the Non-Being, says the ancient Scripture, Being appeared.2 Then into the Non-Being it must surely sink again. If the infinite indiscriminate Existence permits all possibilities of discrimination and multiple realisation, does not the NonBeing at least, as primal state and sole constant reality, negate and reject all possibility of a real universe? The Nihil of certain Buddhist schools would then be the true ascetic solution; the Self, like the ego, would be only an ideative formation by an illusory phenomenal consciousness.
  7:But again we find that we are being misled by words, deceived by the trenchant oppositions of our limited mentality with its fond reliance on verbal distinctions as if they perfectly represented ultimate truths and its rendering of our supramental experiences in the sense of those intolerant distinctions. NonBeing is only a word. When we examine the fact it represents, we can no longer be sure that absolute non-existence has any better chance than the infinite Self of being more than an ideative formation of the mind. We really mean by this Nothing something beyond the last term to which we can reduce our purest conception and our most abstract or subtle experience of actual being as we know or conceive it while in this universe. This Nothing then is merely a something beyond positive conception. We erect a fiction of nothingness in order to overpass, by the method of total exclusion, all that we can know and consciously are. Actually when we examine closely the Nihil of certain philosophies, we begin to perceive that it is a zero which is All or an indefinable Infinite which appears to the mind a blank, because mind grasps only finite Constructions, but is in fact the only true Existence.3
  8:And when we say that out of Non-Being Being appeared, we perceive that we are speaking in terms of Time about that which is beyond Time. For what was that portentous date in the history of eternal Nothing on which Being was born out of it or when will come that other date equally formidable on which an unreal all will relapse into the perpetual void? Sat and Asat, if they have both to be affirmed, must be conceived as if they obtained simultaneously. They permit each other even though they refuse to mingle. Both, since we must speak in terms of Time, are eternal. And who shall persuade eternal Being that it does not really exist and only eternal Non-Being is? In such a negation of all experience how shall we find the solution that explains all experience?

1.04_-_The_Silent_Mind, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Mental Constructions The first stage in Sri Aurobindo's yoga, and the major task that opens the door to many realizations, is mental silence. Why mental silence,
  one may ask? Clearly, if we wish to discover a new country within us,
  complex mass of mental, nervous and physical habits held together by a few ruling ideas, desires and associations an amalgam of many small self-repeating forces with a few major vibrations. 30 By the age of eighteen we are set, one might say, with our major vibrations established. Then the deposits of the same perpetual thing with a thousand different faces we call culture or "our" self will ceaselessly settle around this primary structure in ever thicker layers, increasingly refined and polished. We are in fact shut in a Construction, which may be like lead, without even a small opening, or as graceful as a minaret;
  but whether in a granite skin or a glass statue, we are nonetheless confined, forever buzzing and repetitive. The first task of yoga is to breathe freely, to shatter that mental screen, which allows only one type of vibration to get through, in order to discover the multicolored infinity of vibrations; that is, the world and people as they really are,
  with an impression of bumping into everything, into gray or aggressive people, heavy objects, brutal events; the world appears enormously absurd. This is a sure sign of the beginning of interiorization. Yet if we try to go consciously inside ourselves in meditation, we find a similar void, a sort of dark well or amorphous neutrality. If we persist inward, we might even drop off to sleep for a few seconds or minutes, or sometimes even longer. Yet this is no ordinary sleep: we have passed into another consciousness, but there is still no link between the two, and we come out of this state apparently no more enlightened than when we entered it. This transitory condition might easily lead to a sort of absurd nihilism:
  nothing outside or inside. Here is where we must be very careful, once we have demolished our outer mental Constructions, not to become confined in another Construction of false profundity, an absurd,
  illusionist or skeptical, perhaps even rebellious, Construction. We must go farther. Once we have begun yoga, we must go to the end, no matter what, because if we let go of the thread, we may never find it again. There, indeed, is the trial. The seeker must understand that he is being born to another life, and his new eyes, his new senses are not yet formed; he is like a newborn child just coming into the world. There is not a lessening of consciousness but, in reality, a passage to a new consciousness: The cup [has to be] left clean and empty for the divine liquor to be poured into it.34 The only resource in these circumstances is to cling to our aspiration and, precisely because everything is so terribly lacking, allow it to grow like a fire into which we throw all our old clothes, our old life, our old ideas and old feelings; we have to have an unshakable faith that behind this transition, a door will open.
  And our faith is not foolish; it is not a credulous stupidity but a foreknowledge, something within us that knows before we do, sees 34
  flung them away before they could enter and take hold of the brain and in three days I was free. From that moment, in principle, the mental being in me became a free Intelligence, a universal Mind, not limited to the narrow circle of personal thoughts as a labourer in a thought factory, but a receiver of knowledge from all the hundred realms of being and free to choose what it willed in this vast sightempire and thought-empire.40
  Having started from a small mental Construction in which he felt 40

1.05_-_Mental_Education, #On Education, #The Mother, #Integral Yoga
  Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental Construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     For the same reason the ethical solution is insufficient; for an ethical rule merely puts a bit in the mouth of the wild horses of Nature and exercises over them a difficult and partial control, but it has no power to transform Nature so that she may move in a secure freedom fulfilling the intuitions that proceed from a divine self-knowledge. At best its method is to lay down limits, to coerce the devil, to put the wall of a relative and very doubtful safety around us. This or some similar device of self-protection may be necessary for a time whether in ordinary life or in Yoga; but in Yoga it can only be the mark of a transition. A fundamental transformation and a pure wideness of spiritual life are the aim before us and, if we are to reach it, we must find a deeper solution, a surer supra-ethical dynamic principle. To be spiritual within, ethical in the outside life, this is the ordinary religious solution, but it is a compromise; the spiritualisation of both the inward being and the outward life and not a compromise between life and the spirit is the goal of which we are the seekers. Nor can the human confusion of values which obliterates the distinction between spiritual and moral and even claims that the moral is the only true spiritual element in our nature be of any use to us; for ethics is a mental control and the limited erring mind is not and cannot be the free and everluminous Spirit. It is equally impossible to accept the gospel that makes life the one aim, takes its elements fundamentally as they are and only calls in a half-spiritual or pseudo-spiritual light to flush and embellish it. Inadequate too is the very frequent attempt at a misalliance between the vital and the spiritual, a mystic experience within with an aestheticised intellectual and sensuous Paganism or exalted hedonism outside leaning upon it and satisfying itself in the glow of a spiritual sanction; for this too is a precarious and never successful compromise and it is as far from the divine Truth and its integrality as the puritanic opposite. These are all stumbling solutions of the fallible human mind groping for a transaction between the high spiritual summits and the lower pitch of the ordinary mind-motives and life-motives. Whatever partial truth may be hidden behind them, that truth can only be accepted when it has been raised to the spiritual level, tested in the supreme Truth-Consciousness and extricated from the soil and error of the Ignorance.
     In sum, it may be safely affirmed that no solution offered can be anything but provisional until a supramental Truth-Consciousness is reached by which the appearances of things are put in their place and their essence revealed and that in them which derives straight from the spiritual essence. In the meanwhile our only safety is to find a guiding law of spiritual experience -- or else to liberate a light within that can lead us on the way until that greater direct Truth-Consciousness is reached above us or born within us. For all else in us that is only outward, all that is not a spiritual sense or seeing, the Constructions, representations or conclusions of the intellect, the suggestions or instigations of the Life-force, the positive necessities of physical things are sometimes half-lights, sometimes false lights that can at best only serve for a while or serve a little and for the rest either detain or confuse us. The guiding law of spiritual experience can only come by an opening of human consciousness to the Divine Consciousness; there must be the power to receive in us the working and command and dynamic presence of the Divine shakti and surrender ourselves to her control; it is that surrender and that control which bring the guidance. But the surrender is not sure, there is no absolute certitude of the guidance so long as we are besieged by mind formations and life impulses and instigations of ego which may easily betray us into the hands of a false experience. This danger can only be countered by the opening of a now nine-tenths concealed inmost soul or psychic being that is already there but not commonly active within us. That is the inner light we must liberate; for the light of this inmost soul is our one sure illumination so long as we walk still amidst the siege of the Ignorance and the Truth-Consciousness has not taken up the entire control of our Godward endeavour. The working of the Divine Force in us under the conditions of the transition and the light of the psychic being turning us always towards a conscious and seeing obedience to that higher impulsion and away from the demands and instigations of the Forces of the Ignorance, these between them create an ever progressive inner law of our action which continues till the spiritual and supramental can be established in our nature. In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga.
     In accordance with the triple character of the sacrifice we may divide works too into a triple order, the works of Knowledge, the works of Love, the works of the Will-in-Life, and see how this more plastic spiritual rule applies to each province and effects the transition from the lower to the higher nature.
     There are two signs of the transformation of the seeker's mind of knowledge and works of knowledge from the process of the Ignorance to the process of a liberated consciousness working partly, then wholly in the light of the Spirit. There is first a central change of the consciousness and a growing direct experience, vision, feeling of the Supreme and the cosmic existence, the Divine in itself and the Divine in all things; the mind will be taken up into a growing preoccupation with this first and foremost and will feel itself heightening, widening into a more and more illumined means of expression of the one fundamental knowledge. But also the central Consciousness in its turn will take up more and more the outer mental activities of knowledge and turn them into a parcel of itself or an annexed province; it will infuse into them its more authentic movement and make a more and more spiritualised and illumined mind its instrument in these surface fields, its new conquests, as well as in its own deeper spiritual empire. And this will be the second sign, the sign of a certain completion and perfection, that the Divine himself has become the Knower and all the inner movements, including the activities of what was once a purely human mental action, have become his field of knowledge. There will be less and less individual choice, opinion, preference, less and less of intellectualisation, mental weaving, cerebral galley-slave labour; a Light within will see all that has to be seen, know all that has to be known, develop, create, organise. It will be the inner Knower who will do in the liberated and universalised mind of the individual the works of an all-comprehending knowledge.
     These two changes are the signs of a first effectuation in which the activities of the mental nature are lifted up, spiritualised, widened, universalised, liberated, led to a consciousness of their true purpose as an instrumentation of the Divine creating and developing its manifestation in the temporal universe. But this cannot be the whole scope of the transformation; for it is not in these limits that the integral seeker can cease from his ascension or confine the widening of his nature. For, if it were so, knowledge would still remain a working of the mind, liberated, universalised, spiritualised, but still, as all mind must be, comparatively restricted, relative, imperfect in the very essence of its dynamism; it would reflect luminously great Constructions of Truth, but not move in the domain where Truth is authentic, direct, sovereign and native. There is an ascension still to be made from this height, by which the spiritualised mind will exceed itself and transmute into a supramental power of knowledge. Already in the process of spiritualisation it will have begun to pass out of the brilliant poverty of the human intellect; it will mount successively into the pure broad reaches of a higher mind and next into the gloaming belts of a still greater free intelligence illumined with a Light from above. At this point it will begin to feel more freely, admit with a less mixed response the radiant beginnings of an Intuition, not illumined, but luminous in itself, true in itself, no longer entirely mental and therefore subjected to the abundant intrusion of error. Here too is not an end, for it must rise beyond into the very domain of that untruncated Intuition, the first direct light from the self-awareness of essential Being and, beyond it, attain that from which this light comes. For there is an overmind behind Mind, a Power more original and dynamic which supports Mind, sees it as a diminished radiation from itself, uses it as a transmitting belt of passage downward or an instrument for the creations of the Ignorance. The last step of the ascension would be the surpassing of overmind itself or its return into its own still greater origin, its conversion into the supramental light of the Divine Gnosis. For there in the supramental Light is the seat of the divine Truth-Consciousness that has native in it, as no other consciousness below it can have, the power to organise the works of a Truth which is no longer .tarnished by the shadow of the cosmic Inconscience and Ignorance. There to reach and thence to bring down a supramental dynamism that can transform the Ignorance is the distant but imperative supreme goal of the integral Yoga.
     As the light of each of these higher powers is turned upon the human activities of knowledge, any distinction of sacred and profane, human and divine, begins more and more to fade until it is finally abolished as otiose; for whatever is touched and thoroughly penetrated by the Divine Gnosis is transfigured and becomes a movement of its own Light and Power, free from the turbidity and limitations of the lower intelligence. It is not a separation of some activities, but a transformation of them all by the change of the informing consciousness that is the way of liberation, an ascent of the sacrifice of knowledge to a greater and ever greater light and force. All the works of mind and intellect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, then again transformed into the dynamic outpourings of the overmind radiance, and these transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit.

1.06_-_Agni_and_the_Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  To the sixth Rik the commentator gives a very awkward and abrupt Construction and trivial turn of thought which breaks entirely the flow of the verse. "That good (in the shape of varied wealth) which thou shalt effect for the giver, thine is that. This is true, O Angiras," that is to say, there can be no doubt about this fact, for if Agni does good to the giver by providing him with wealth, he in turn will perform fresh sacrifices to Agni, and thus the good of the sacrificer becomes the good of the god. Here again it would be better to render, "The good that thou wilt do for the giver, that is that truth of thee, O Angiras," for we thus get at once a simpler sense and Construction and an explanation of the epithet, satya, true, as applied to the god of the sacrificial fire. This is the truth of Agni that to the giver of the sacrifice he surely gives good in return.

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  impregnable Construction, and to refuse to budge from there. For the individual as for the world, these rather ungracious forces are instruments of progress. "By what men fall, by that they rise," says the Kularnava Tantra in its wisdom. We protest against the apparently useless and arbitrary "catastrophe" that strikes our heart or our flesh,
  and we blame the "Enemy," but is it not possible that the soul itself

1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The Yoga of Divine Works
   heart, a passionate will ignorant yet but sincere may break the lid that shuts off that Higher from this Lower Nature and open the floodgates. A little of the Divine Person may reveal itself or some Light, Power, Bliss, Love out of the Infinite. This may be a momentary revelation, a flash or a brief-lived gleam that soon withdraws and waits for the preparation of the nature; but also it may repeat itself, grow, endure. A long and large and comprehensive working will then have begun, sometimes luminous or intense, sometimes slow and obscure. A Divine Power comes in front at times and leads and compels or instructs and enlightens; at others it withdraws into the background and seems to leave the being to its own resources. All that is ignorant, obscure, perverted or simply imperfect and inferior in the being is raised up, perhaps brought to its acme, dealt with, corrected, exhausted, shown its own disastrous results, compelled to call for its own cessation or transformation or expelled as worthless or incorrigible from the nature. This cannot be a smooth and even process; alternations there are of day and night, illumination and darkness, calm and Construction or battle and upheaval, the presence of the growing Divine Consciousness and its absence, heights of hope and abysses of despair, the clasp of the Beloved and the anguish of its absence, the overwhelming invasion, the compelling deceit, the fierce opposition, the disabling mockery of hostile Powers or the help and comfort and communion of the
  Gods and the Divine Messengers. A great and long revolution and churning of the ocean of Life with strong emergences of its nectar and its poison is enforced till all is ready and the increasing

1.07_-_Past,_Present_and_Future, #Words Of The Mother III, #The Mother, #Integral Yoga
  The very memory of the past experience has sometimes to be swept away from the thoughts that it may not impede the work of perpetual reConstruction which alone, in this world of relativities, permits the perfect manifestation of the Divine.

1.07_-_Standards_of_Conduct_and_Spiritual_Freedom, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  20:No individual rises to these heights except in intense moments, no society yet created satisfies this ideal. And in the present state of morality and of human development none perhaps can or ought to satisfy it. Nature will not allow it, Nature knows that it should not be. The first reason is that our moral ideals are themselves for the most part ill-evolved, ignorant and arbitrary, mental Constructions rather than transcriptions of the eternal truths of the spirit. Authoritative and dogmatic, they assert certain absolute standards in theory, but in practice every existing system of ethics proves either in application unworkable or is in fact a constant coming short of the absolute standard to which the ideal pretends. If our ethical system is a compromise or a makeshift, it gives at once a principle of justification to the further sterilising compromises which society and the individual hasten to make with it. And if it insists on absolute love, justice, right with an uncompromising insistence, it soars above the head of human possibility and is professed with lip homage but ignored in practice. Even it is found that it ignores other elements in humanity which equally insist on survival but refuse to come within the moral formula. For just as the individual law of desire contains within it invaluable elements of the infinite whole which have to be protected against the tyranny of the absorbing social idea, the innate impulses too both of individual and of collective man contain in them invaluable elements which escape the limits of any ethical formula yet discovered and are yet necessary to the fullness and harmony of an eventual divine perfection.
  21:Moreover, absolute love, absolute justice, absolute right reason in their present application by a bewildered and imperfect humanity come easily to be conflicting principles. Justice often demands what love abhors. Right reason dispassionately considering the facts of nature and human relations in search of a satisfying norm or rule is unable to admit without modification either any reign of absolute justice or any reign of absolute love. And in fact man's absolute justice easily turns out to be in practice a sovereign injustice; for his mind, one-sided and rigid in its Constructions, puts forward a one-sided partial and rigorous scheme or figure and claims for it totality and absoluteness and an application that ignores the subtler truth of things and the plasticity of life. All our standards turned into action either waver on a flux of compromises or err by this partiality and unelastic structure. Humanity sways from one orientation to another; the race moves upon a zigzag path led by conflicting claims and, on the whole, works out instinctively what Nature intends, but with much waste and suffering, rather than either what it desires or what it holds to be right or what the highest light from above demands from the embodied spirit.
  22:The fact is that when we have reached the cult of absolute ethical qualities and erected the categorical imperative of an ideal law, we have not come to the end of our search or touched the truth that delivers. There is, no doubt, something here that helps us to rise beyond limitation by the physical and vital man in us, an insistence that overpasses the individual and collective needs and desires of a humanity still bound to the living mud of Matter in which it took its roots, an aspiration that helps to develop the mental and moral being in us: this new sublimating element has been therefore an acquisition of great importance; its workings have marked a considerable step forward in the difficult evolution of terrestrial Nature. And behind the inadequacy of these ethical conceptions something too is concealed that does attach to a supreme Truth; there is here the glimmer of a light and power that are part of a yet unreached divine Nature. But the mental idea of these things is not that light and the moral formulation of them is not that power. These are only representative Constructions of the mind that cannot embody the divine spirit which they vainly endeavour to imprison in their categorical formulas. Beyond the mental and moral being in us is a greater divine being that is spiritual and supramental; for it is only through a large spiritual plane where the mind's formulas dissolve in a white flame of direct inner experience that we can reach beyond mind and pass from its Constructions to the vastness and freedom of the supramental realities. There alone can we touch the harmony of the divine powers that are poorly mispresented to our mind or framed into a false figure by the conflicting or wavering elements of the moral law. There alone the unification of the transformed vital and physical and the illumined mental man becomes possible in that supramental Spirit which is at once the secret source and goal of our mind and life and body. There alone is there any possibility of an absolute justice, love and right - far other than that which we imagine - at one with each other in the light of a supreme divine knowledge. There alone can there be a reconciliation of the conflict between our members.
  26:The older religions erected their rule of the wise, their dicta of Manu or Confucius, a complex Shastra in which they attempted to combine the social rule and moral law with the declaration of certain eternal principles of our highest nature in some kind of uniting amalgam. All three were treated on the same ground as equally the expression of everlasting verities, sanatana dharma. But two of these elements are evolutionary and valid for a time, mental Constructions, human readings of the will of the Eternal; the third, attached and subdued to certain social and moral formulas, had to share the fortunes of its forms. Either the Shastra grows obsolete and has to be progressively changed or finally cast away or else it stands as a rigid barrier to the self-development of the individual and the race. The Shastra erects a collective and external standard; it ignores the inner nature of the individual, the indeterminable elements of a secret spiritual force within him. But the nature of the individual will not be ignored; its demand is inexorable. The unrestrained indulgence of his outer impulses leads to anarchy and dissolution, but the suppression and coercion of his soul's freedom by a fixed and mechanical rule spells stagnation or an inner death. Not this coercion or determination from outside, but the free discovery of his highest spirit and the truth of an eternal movement is the supreme thing that he has to discover.

1.07_-_The_Ego_and_the_Dualities, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  15:Into later Vedanta there crept and arrived at fixity the idea that the limited ego is not only the cause of the dualities, but the essential condition for the existence of the universe. By getting rid of the ignorance of the ego and its resultant limitations we do indeed eliminate the dualities, but we eliminate along with them our existence in the cosmic movement. Thus we return to the essentially evil and illusory nature of human existence and the vanity of all effort after perfection in the life of the world. A relative good linked always to its opposite is all that here we can seek. But if we adhere to the larger and profounder idea that the ego is only an intermediate representation of something beyond itself, we escape from this consequence and are able to apply Vedanta to fulfilment of life and not only to the escape from life. The essential cause and condition of universal existence is the Lord, Ishwara or Purusha, manifesting and occupying individual and universal forms. The limited ego is only an intermediate phenomenon of consciousness necessary for a certain line of development. Following this line the individual can arrive at that which is beyond himself, that which he represents, and can yet continue to represent it, no longer as an obscured and limited ego, but as a centre of the Divine and of the universal consciousness embracing, utilising and transforming into harmony with the Divine all individual determinations.
  16:We have then the manifestation of the divine Conscious Being in the totality of physical Nature as the foundation of human existence in the material universe. We have the emergence of that Conscious Being in an involved and inevitably evolving Life, Mind and Supermind as the condition of our activities; for it is this evolution which has enabled man to appear in Matter and it is this evolution which will enable him progressively to manifest God in the body, - the universal Incarnation. We have in egoistic formation the intermediate and decisive factor which allows the One to emerge as the conscious Many out of that indeterminate totality general, obscure and formless which we call the subconscient, - hr.dya samudra, the ocean heart in things of the Rig Veda. We have the dualities of life and death, joy and sorrow, pleasure and pain, truth and error, good and evil as the first formations of egoistic consciousness, the natural and inevitable outcome of its attempt to realise unity in an artificial Construction of itself exclusive of the total truth, good, life and delight of being in the universe. We have the dissolution of this egoistic Construction by the self-opening of the individual to the universe and to God as the means of that supreme fulfilment to which egoistic life is only a prelude even as animal life was only a prelude to the human. We have the realisation of the All in the individual by the transformation of the limited ego into a conscious centre of the divine unity and freedom as the term at which the fulfilment arrives. And we have the outflowing of the infinite and absolute Existence, Truth, Good and Delight of being on the Many in the world as the divine result towards which the cycles of our evolution move. This is the supreme birth which maternal Nature holds in herself; of this she strives to be delivered.

1.07_-_The_Farther_Reaches_of_Human_Nature, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  Of course, this does not prevent the various contemplative traditions from possessing their own particular and culture-bound trappings, contexts, and interpretations. But to the extent that the contemplative endeavor discloses universal aspects of the Kosmos, then the deep structures of the contemplative traditions (but not their surface structures) would be expected to show cross-cultural similarities at the various levels of depth created/disclosed by the meditative injunctions and paradigms.

1.08_-_Independence_from_the_Physical, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Sleep and hypnosis are simply very elementary means of removing the veil of the surface mind. And this makes sense: if we are full of the noise of our desires or fears, what else can we really see or hear except the innumerably reflected images of those same desires and fears? Just as the silenced mind and quieted vital become universalized, the clarified physical universalizes itself spontaneously.
  We are only prisoners of ourselves; the whole world is waiting at our door, if only we would consent to pull aside the screen of our small Constructions. To this capacity for expansion of the consciousness must naturally be added a capacity for concentration, so that the expanded consciousness may silently and quietly focus on the desired object, and become that object. But concentration and expansion are spontaneous consequences of inner silence. In inner silence, the consciousness sees.

1.08_-_RELIGION_AND_TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  With cerebrotonia, the temperament that is correlated with ectomorphic physique, we leave the genial world of Pickwick, the strenuously competitive world of Hotspur, and pass into an entirely different and somewhat disquieting kind of universethat of Hamlet and Ivan Karamazov. The extreme cerebrotonic is the over-alert, over-sensitive introvert, who is more concerned with what goes on behind his eyeswith the Constructions of thought and imagination, with the variations of feeling and consciousnessthan with that external world, to which, in their different ways, the viscerotonic and the somatotonic pay their primary attention and allegiance. Cerebrotonics have little or no desire to dominate, nor do they feel the viscerotonics indiscriminate liking for people as people; on the contrary they want to live and let live, and their passion for privacy is intense. Solitary confinement, the most terrible punishment that can be inflicted on the soft, round, genial person, is, for the cerebrotonic, no punishment at all. For him the ultimate horror is the boarding school and the barracks. In company cerebrotonics are nervous and shy, tensely inhibited and unpredictably moody. (It is a significant fact that no extreme cerebrotonic has ever been a good actor or actress.) Cerebrotonics hate to slam doors or raise their voices, and suffer acutely from the unrestrained bellowing and trampling of the somatotonic. Their manner is restrained, and when it comes to expressing their feelings they are extremely reserved. The emotional gush of the viscerotonic strikes them as offensively shallow and even insincere, nor have they any patience with viscerotonic ceremoniousness and love of luxury and magnificence. They do not easily form habits and find it hard to adapt their lives to the routines, which come so naturally to somatotonics. Owing to their over-sensitiveness, cerebrotonics are often extremely, almost insanely sexual; but they are hardly ever tempted to take to drinkfor alcohol, which heightens the natural aggressiveness of the somatotonic and increases the relaxed amiability of the viscerotonic, merely makes them feel ill and depressed. Each in his own way, the viscerotonic and the somatotonic are well adapted to the world they live in; but the introverted cerebrotonic is in some sort incommensurable with the things and people and institutions that surround him. Consequently a remarkably high proportion of extreme cerebrotonics fail to make good as normal citizens and average pillars of society. But if many fail, many also become abnormal on the higher side of the average. In universities, monasteries and research laboratorieswherever sheltered conditions are provided for those whose small guts and feeble muscles do not permit them to eat or fight their way through the ordinary rough and tumblethe percentage of outstandingly gifted and accomplished cerebrotonics will almost always be very high. Realizing the importance of this extreme, over-evolved and scarcely viable type of human being, all civilizations have provided in one way or another for its protection.
  Within the general population, as we have seen, variation is continuous, and in most people the three components are fairly evenly mixed. Those exhibiting extreme predominance of any one component are relatively rare. And yet, in spite of their rarity, it is by the thought-patterns characteristic of these extreme individuals that theology and ethics, at any rate on the theoretical side, have been mainly dominated. The reason for this is simple. Any extreme position is more uncompromisingly clear and therefore more easily recognized and understood than the intermediate positions, which are the natural thought-pattern of the person in whom the constituent components of personality are evenly balanced. These intermediate positions, it should be noted, do not in any sense contain or reconcile the extreme positions; they are merely other thought-patterns added to the list of possible systems. The Construction of an all-embracing system of metaphysics, ethics and psychology is a task that can never be accomplished by any single individual, for the sufficient reason that he is an individual with one particular kind of constitution and temperament and therefore capable of knowing only according to the mode of his own being. Hence the advantages inherent in what may be called the anthological approach to truth.
  In the course of history it has often happened that one or other of the imperfect religions has been taken too seriously and regarded as good and true in itself, instead of as a means to the ultimate end of all religion. The effects of such mistakes are often disastrous. For example, many Protestant sects have insisted on the necessity, or at least the extreme desirability, of a violent conversion. But violent conversion, as Sheldon has pointed out, is a phenomenon confined almost exclusively to persons with a high degree of somatotonia. These persons are so intensely extraverted as to be quite unaware of what is happening in the lower levels of their minds. If for any reason their attention comes to be turned inwards, the resulting self-knowledge, because of its novelty and strangeness, presents itself with the force and quality of a revelation and their metanoia, or change of mind, is sudden and thrilling. This change may be to religion, or it may be to something elsefor example, to psycho-analysis. To insist upon the necessity of violent conversion as the only means to salvation is about as sensible as it would be to insist upon the necessity of having a large face, heavy bones and powerful muscles. To those naturally subject to this kind of emotional upheaval, the doctrine that makes salvation dependent on conversion gives a complacency that is quite fatal to spiritual growth, while those who are incapable of it are filled with a no less fatal despair. Other examples of inadequate theologies based upon psychological ignorance could easily be cited. One remembers, for instance, the sad case of Calvin, the cerebrotonic who took his own intellectual Constructions so seriously that he lost all sense of reality, both human and spiritual. And then there is our liberal Protestantism, that predominantly viscerotonic heresy, which seems to have forgotten the very existence of the Father, Spirit and Logos and equates Christianity with an emotional attachment to Christs humanity or, (to use the currently popular phrase) the personality of Jesus, worshipped idolatrously as though there were no other God. Even within all-comprehensive Catholicism we constantly hear complaints of the ignorant and self-centred directors, who impose upon the souls under their charge a religious dharma wholly unsuited to their naturewith results which writers such as St. John of the Cross describe as wholly pernicious. We see, then, that it is natural for us to think of God as possessed of the qualities which our temperament tends to make us perceive in Him; but unless nature finds a way of transcending itself by means of itself, we are lost. In the last analysis Philo is quite right in saying that those who do not conceive God purely and simply as the One injure, not God of course, but themselves and, along with themselves, their fellows.

1.08_-_The_Ladder, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  The Buach, the principle whose thought modifications are to be controlled, permitting Neschamah to pierce through the tranquillity thus caused, is not, as we have already pointed out, the highest power in man. It is only one particular function, one instrument of the Yechidah, by which it thinks, works, and experiences. As Blavatsky wrote in The Voice of the Silence : " The Mind is the great
  Slayer of the Real. Let the disciple slay the Slayer." The theory here is that the mind is but a mechanism for dealing symbolically with impressions, though its Construction tempts one to take these impressions for Reality. Conscious thought, hence, is fundamentally false, preventing one from perceiving reality.

1.08_-_The_Supreme_Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  author class:Sri Aurobindo
  1:IN THE light of this progressive manifestation of the Spirit, first apparently bound in the Ignorance, then free in the power and wisdom of the Infinite, we can better understand the great and crowning injunction of the Gita to the Karmayogin, "Abandoning all dharmas, all principles and laws and rules of conduct, take refuge in me alone." All standards and rules are temporary Constructions founded upon the needs of the ego in its transition from Matter to Spirit. These makeshifts have a relative imperativeness so long as we rest satisfied in the stages of transition, content with the physical and vital life, attached to the mental movement, or even fixed in the ranges of the mental plane that are touched by the spiritual lustres. But beyond is the unwalled wideness of a supramental infinite consciousness and there all temporary structures cease. It is not possible to enter utterly into the spiritual truth of the Eternal and Infinite if we have not the faith and courage to trust ourselves into the hands of the Lord of all things and the Friend of all creatures and leave utterly behind us our mental limits and measures. At one moment we must plunge without hesitation, reserve, fear or scruple into the ocean of the free, the infinite, the Absolute. After the Law, Liberty; after the personal, after the general, after the universal standards there is something greater, the impersonal plasticity, the divine freedom, the transcendent force and the supernal impulse. After the strait path of the ascent the wide plateaus on the summit.
  2:There are three stages of the ascent, - at the bottom the bodily life enslaved to the pressure of necessity and desire, in the middle the mental, higher emotional and psychic rule that feels after greater interests, aspirations, experiences, at the summits first a deeper psychic and spiritual state and then a supramental eternal consciousness in which all our aspirations and seekings discover their own intimate significance. In the bodily life first desire and need and then the practical good of the individual and the society are the governing consideration, the dominant force. In the mental life ideas and ideals rule, ideas that are halflights wearing the garb of Truth, ideals formed by the mind as a result of a growing but still imperfect intuition and experience. Whenever the mental life prevails and the bodily diminishes its brute insistence, man the mental being feels pushed by the urge of mental Nature to mould in the sense of the idea or the ideal the life of the individual, and in the end even the vaguer more complex life of the society is forced to undergo this subtle process. In the spiritual life, or when a higher power than Mind has manifested and taken possession of the nature, these limited motive-forces recede, dwindle, tend to disappear. The spiritual or supramental Self, the Divine Being, the supreme and immanent Reality, must be alone the Lord within us and shape freely our final development according to the highest, widest, most integral expression possible of the law of our nature. In the end that nature acts in the perfect Truth and its spontaneous freedom; for it obeys only the luminous power of the Eternal. The individual has nothing further to gain, no desire to fulfil; he has become a portion of the impersonality or the universal personality of the Eternal. No other object than the manifestation and play of the Divine Spirit in life and the maintenance and conduct of the world in its march towards the divine goal can move him to action. Mental ideas, opinions, Constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit; it is the ocean of the Infinite that flows through him and moves him for ever.
  3:Whoever sincerely enters the path of works, must leave behind him the stage in which need and desire are the first law of our acts. For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the sadhaka and for the good of all. In effect, we find that once this surrender is done, - always provided the rejection is sincere, - egoistic indulgence of desire may for some time recur under the continued impulse of past nature but only in order to exhaust its acquired momentum and to teach the embodied being in his most unteachable part, his nervous, vital, emotional nature, by the reactions of desire, by its grief and unrest bitterly contrasted with calm periods of the higher peace or marvellous movements of divine Ananda, that egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. Afterwards the element of desire in those impulsions will be thrown away or persistently eliminated by a constant denying and transforming pressure. Only the pure force of action in them (pravr.tti) justified by an equal delight in all work and result that is inspired or imposed from above will be preserved in the happy harmony of a final perfection. To act, to enjoy is the normal law and right of the nervous being; but to choose by personal desire its action and enjoyment is only its ignorant will, not its right. Alone the supreme and universal Will must choose; action must change into a dynamic movement of that Will; enjoyment must be replaced by the play of a pure spiritual Ananda. All personal will is either a temporary delegation from on high or a usurpation by the ignorant Asura.
  5:For, even after he is free, the sadhaka will be in the world and to be in the world is to remain in works. But to remain in works without desire is to act for the good of the world in general or for the kind or the race or for some new creation to be evolved on the earth or some work imposed by the Divine Will within him. And this must be done either in the framework provided by the environment or the grouping in which he is born or placed or else in one which is chosen or created for him by a divine direction. Therefore in our perfection there must be nothing left in the mental being which conflicts with or prevents our sympathy and free self-identification with the kind, the group or whatever collective expression of the Divine he is meant to lead, help or serve. But in the end it must become a free selfidentification through identity with the Divine and not a mental bond or moral tie of union or a vital association dominated by any kind of personal, social, national, communal or credal egoism. If any social law is obeyed, it will not be from physical necessity or from the sense of personal or general interest or for expediency or because of the pressure of the environment or from any sense of duty, but solely for the sake of the Lord of works and because it is felt or known to be the Divine Will that the social law or rule or relation as it stands can still be kept as a figure of the inner life and the minds of men must not be disturbed by its infringement. If, on the other hand, the social law, rule or relation is disregarded, that too will not be for the indulgence of desire, personal will or personal opinion, but because a greater rule is felt that expresses the law of the Spirit or because it is known that there must be in the march of the divine All-Will a movement towards the changing, exceeding or abolition of existing laws and forms for the sake of a freer larger life necessary to the world's progress.
  6:There is still left the moral law or the ideal and these, even to many who think themselves free, appear for ever sacred and intangible. But the sadhaka, his gaze turned always to the heights, will abandon them to Him whom all ideals seek imperfectly and fragmentarily to express; all moral qualities are only a poor and rigid travesty of his spontaneous and illimitable perfection. The bondage to sin and evil passes away with the passing of nervous desire; for it belongs to the quality of vital passion, impulsion or drive of propensity in us (rajogun.a) and is extinguished with the transformation of that mode of Nature. But neither must the aspirant remain subject to the gilded or golden chain of a conventional or a habitual or a mentally ordered or even a high or clear sattwic virtue. That will be replaced by something profounder and more essential than the minor inadequate thing that men call virtue. The original sense of the word was manhood and this is a much larger and deeper thing than the moral mind and its structures. The culmination of Karmayoga is a yet higher and deeper state that may perhaps be called "soulhood", - for the soul is greater than the man; a free soulhood spontaneously welling out in works of a supreme Truth and Love will replace human virtue. But this supreme Truth cannot be forced to inhabit the petty edifices of the practical reason or even confined in the more dignified Constructions of the larger ideative reason that imposes its representations as if they were pure truth on the limited human intelligence. This supreme Love will not necessarily be consistent, much less will it be synonymous, with the partial and feeble, ignorant and emotion-ridden movements of human attraction, sympathy and pity. The petty law cannot bind the vaster movement; the mind's partial attainment cannot dictate its terms to the soul's supreme fulfilment.
  7:At first, the higher Love and Truth will fulfil its movement in the sadhaka according to the essential law or way of his own nature. For that is the special aspect of the divine Nature, the particular power of the supreme Shakti, out of which his soul has emerged into the Play, not limited indeed by the forms of this law or way, for the soul is infinite. But still its stuff of nature bears that stamp, evolves fluently along those lines or turns around the spiral curves of that dominating influence. He will manifest the divine Truth-movement according to the temperament of the sage or the lion-like fighter or the lover and enjoyer or the worker and servant or in any combination of essential attributes (gunas) that may constitute the form given to his being by its own inner urge. It is this self-nature playing freely in his acts which men will see in him and not a conduct cut, chalked out, artificially regulated, by any lesser rule or by any law from outside.
  13:Purusha-Prakriti, Consciousness-Force, Soul supporting Nature, - for the two even in their separation are one and inseparable, - are at once a universal and a transcendent Power. But there is something in the individual too which is not the mental ego, something that is one in essence with this greater reality: it is a pure reflection or portion of the one Purusha; it is the Soul Person or the embodied being, the individual self, Jivatman; it is the Self that seems to limit its power and knowledge so as to support an individual play of transcendent and universal Nature. In deepest reality the infinitely One is also infinitely multiple; we are not only a reflection or portion of That but we are That; our spiritual individuality - unlike our ego - does not preclude our universality and transcendence. But at present the soul or self in us intent on individualisation in Nature allows itself to be confused with the idea of the ego; it has to get rid of this ignorance, it has to know itself as a reflection or portion or being of the supreme and universal Self and solely a centre of its consciousness in the world-action. But this Jiva Purusha too is not the doer of works any more than the ego or the supporting consciousness of the Witness and Knower. Again and always it is the transcendent and universal Shakti who is the sole doer. But behind her is the one Supreme who manifests through her as the dual power, Purusha-Prakriti, Ishwara-Shakti.1 The Supreme becomes dynamic as the Shakti and is by her the sole originator and Master of works in the universe.
  14:If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an "I" that acts. He has to see and feel that everything happens in him by the plastic conscious or subcon- scious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a Construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, - it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, - in fact to Nature, for this outer self is not lord but subject to her, ansa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha's assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, - slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti, of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti.
  15:The Lord sees in his omniscience the thing that has to be done. This seeing is his Will, it is a form of creative Power, and that which he sees the all-conscious Mother one with him, takes into her dynamic self and embodies, and executive Nature-Force carries it out as the mechanism of their omnipotent omniscience. But this vision of what is to be and therefore of what is to be done arises out of the very being, pours directly out of the consciousness and delight of existence of the Lord, spontaneously, like light from the Sun. It is not our mortal attempt to see, our difficult arrival at truth of action and motive or just demand of Nature. When the individual soul is entirely at one in its being and knowledge with the Lord and directly in touch with the original Shakti, the transcendent Mother the supreme Will can then arise in us too in the high divine manner as a thing that must be and is achieved by the spontaneous action of Nature. There is then no desire, no responsibility, no reaction; all takes place in the peace, calm, light, power of the supporting and enveloping and inhabiting Divine.

1.09_-_Equality_and_the_Annihilation_of_Ego, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  14:Immediately he must take the further step of relegating himself to the position of the Witness. Aloof from the Prakriti, impersonal and dispassionate, he must watch the executive Nature-Force at work within him and understand its action; he must learn by this separation to recognise the play of her universal forces, distinguish her interweaving of light and night, the divine and the undivine, and detect her formidable Powers and Beings that use the ignorant human creature. Nature works in us, says the Gita, through the triple quality of Prakriti, the quality of light and good, the quality of passion and desire and the quality of obscurity and inertia. The seeker must learn to distinguish, as an impartial and discerning witness of all that proceeds within this kingdom of his nature, the separate and the combined action of these qualities; he must pursue the workings of the cosmic forces in him through all the labyrinth of their subtle unseen processes and disguises and know every intricacy of the maze. As he proceeds in this knowledge, he will be able to become the giver of the sanction and no longer remain an ignorant tool of Nature. At first he must induce the NatureForce in its action on his instruments to subdue the working of its two lower qualities and bring them into subjection to the quality of light and good and, afterwards, he must persuade that again to offer itself so that all three may be transformed by a higher Power into their divine equivalents, supreme repose and calm, divine illumination and bliss, the eternal divine dynamis, Tapas. The first part of this discipline and change can be firmly done in principle by the will of the mental being in us; but its full execution and the subsequent transformation can be done only when the deeper psychic soul increases its hold on the nature and replaces the mental being as its ruler. When this happens, he will be ready to make, not only with an aspiration and intention and an initial and progressive self-abandonment but with the most intense actuality of dynamic self-giving, the complete renunciation of his works to the Supreme Will. By degrees his mind of an imperfect human intelligence will be replaced by a spiritual and illumined mind and that can in the end enter into the supramental Truth-Light; he will then no longer act from his nature of the Ignorance with its three modes of confused and imperfect activity, but from a diviner nature of spiritual calm, light, power and bliss. He will act not from an amalgam of an ignorant mind and will with the drive of a still more ignorant heart of emotion and the desire of the life-being and the urge and instinct of the flesh, but first from a spiritualised self and nature and, last, from a supramental Truth-consciousness and its divine force of supernature.
  15:Thus are made possible the final steps when the veil of Nature is withdrawn and the seeker is face to face with the Master of all existence and his activities are merged in the action of a supreme Energy which is pure, true, perfect and blissful for ever. Thus can he utterly renounce to the supramental Shakti his works as well as the fruits of his works and act only as the conscious instrument of the eternal Worker. No longer giving the sanction, he will rather receive in his instruments and follow in her hands a divine mandate. No longer doing works, he will accept their execution through him by her unsleeping Force. No longer willing the fulfilment of his own mental Constructions and the satisfaction of his own emotional desires, he will obey and participate in an omnipotent Will that is also an omniscient Knowledge and a myterious, magical and unfathomable Love and a vast bottomless sea of the eternal Bliss of Existence.

1.09_-_Sleep_and_Death, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  but after the same thing has reoccurred hundreds of times, he will begin to be on guard; and finally, once he has completely awakened to the fact, he will use this foreknowledge to take protective measures beforehand. For example, we may have a spell of depression that day,
  or go into a rage, or feel a movement of rebellion inside us, or a sexual impulse, etc., or even, to take another example of a seemingly different nature, we may trip on the stairs two or three times and almost fall headlong, or contract a violent fever; then we notice that each of these small, very trivial daytime incidents corresponds exactly to another incident, most often symbolic in nature (symbolic, because it is not the fact itself, but a mental transcription when we wake up in the morning), which we experienced the night before: either we were attacked in a "dream" by an enemy, or we were involved in an unhappy turn of event, or else we saw, sometimes very precisely, all the details surrounding the psychological scene that would take place the next day. It would seem that "someone" is perfectly awake in us and very concerned with helping us identify all the why's and hidden mechanisms of our psychological life, all the reasons for our falls as well as progress. For, conversely, we may have a premonition of all the happy psychological movements that will translate the next day into a progress, an opening of consciousness, a feeling of lightness, an inner widening; we remember that the night before we saw a light, an ascent, or a wall or house crumbling (symbolic of our resistance or the mental Constructions that were confining us). We are also very struck by the realization that these premonitions are usually not associated with events we deem important on our physical plane, such as the death of a parent or some worldly achievement (although these premonitions also may occur), but with very trivial details, bearing no external importance, yet always very meaningful for our inner progress. This is a sign of the development of our consciousness.

1.10_-_Conscious_Force, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:It is then necessary to examine into the relation between Force and Consciousness. But what do we mean by the latter term? Ordinarily we mean by it our first obvious idea of a mental waking consciousness such as is possessed by the human being during the major part of his bodily existence, when he is not asleep, stunned or otherwise deprived of his physical and superficial methods of sensation. In this sense it is plain enough that consciousness is the exception and not the rule in the order of the material universe. We ourselves do not always possess it. But this vulgar and shallow idea of the nature of consciousness, though it still colours our ordinary thought and associations, must now definitely disappear out of philosophical thinking. For we know that there is something in us which is conscious when we sleep, when we are stunned or drugged or in a swoon, in all apparently unconscious states of our physical being. Not only so, but we may now be sure that the old thinkers were right when they declared that even in our waking state what we call then our consciousness is only a small selection from our entire conscious being. It is a superficies, it is not even the whole of our mentality. Behind it, much vaster than it, there is a subliminal or subconscient mind which is the greater part of ourselves and contains heights and profundities which no man has yet measured or fathomed. This knowledge gives us a starting-point for the true science of Force and its workings; it delivers us definitely from circumscription by the material and from the illusion of the obvious.
  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?

1.10_-_The_Three_Modes_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Another action becomes possible, commences, grows, culminates, a working more truly right, more luminous, natural and normal to the deepest divine interplay of Purusha and Prakriti although supernatural and supernormal to our present imperfect nature. The body conditioning the physical mind insists no longer on its tamasic inertia that repeats always the same ignorant movement: it becomes a passive field and instrument of a greater force and light, it responds to every demand of the spirit's force, holds and supports every variety and intensity of new divine experience. Our kinetic and dynamic vital parts, our nervous and emotional and sensational and volitional being, expand in power and admit a tireless action and a blissful enjoyment of experience, but learn at the same time to stand on a foundation of wide self-possessed and self-poised calm, sublime in force, divine in rest, neither exulting and excited nor tortured by sorrow and pain, neither harried by desire and importunate impulses nor dulled by incapacity and indolence. The intelligence, the thinking, understanding and reflective mind, renounces its sattwic limitations and opens to an essential light and peace. An infinite knowledge offers to us its splendid ranges, a knowledge not made up of mental Constructions, not bound by opinion and idea or dependent on a stumbling uncertain logic and the petty support of the senses, but self-sure, authentic, all-penetrating, all-comprehending; a boundless bliss and peace, not dependent on deliverance from the hampered strenuousness of creative energy and dynamic action, not constituted by a

1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  which led to the "cross." And what an amount of Plato is still to be
  found in the concept "church," and in the Construction, the system
  and the practice of the church!--My recreation, my predilection, my

1.11_-_The_Master_of_the_Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     There are gradations in this last integralising movement; for it cannot be done at once or without long approaches that bring it progressively nearer and make it at last possible. The first attitude to be taken is to cease to regard ourselves as the worker and firmly to realise that we are only one instrument of the cosmic Force. At first it is not the one Force but many cosmic forces that seem to move us; but these may be turned into feeders of the ego and this vision liberates the mind but not the rest of the nature. Even when we become aware of all as the working of one cosmic Force and of the Divine behind it, that too need not liberate. If the egoism of the worker disappears, the egoism of the instrument may replace it or else prolong it in a disguise. The life of the world has been full of instances of egoism of this kind and it can be more engrossing and enormous than any other; there is the same danger in Yoga. A man becomes a leader of men or eminent in a large or lesser circle and feels himself full of a power that he knows to be beyond his own ego-Force; he may be aware of a Fate acting through him or a Will mysterious and unfathomable or a Light within of great brilliance. There are extraordinary results of his thoughts, his actions or his creative genius. He effects some tremendous destruction that clears the path for humanity or some great Construction that becomes its momentary resting-place. He is a scourge or he is a bringer of light and healing, a creator of beauty or a messenger of knowledge. Or, if his work and its effects are on a lesser scale and have a limited field, still they are attended by the strong sense that he is an instrument and chosen for his mission or his labour. Men who have this destiny and these powers come easily to believe and declare themselves to be mere instruments in the hand of God or of Fate: but even in tile declaration we can see that there can intrude or take refuge an intenser and more exaggerated egoism than ordinary men have the courage to assert or the strength to house within them. And often if men of this kind speak of God, it is to erect all image of him which is really nothing but a huge shadow of themselves or their own nature, a sustaining Deific Essence of their own type of will and thought and quality and force. This magnified image of their ego is the Master whom they serve. This happens only too often in Yoga to strong but crude vital natures or minds too easily exalted when they allow ambition, pride or the desire of greatness to enter into their spiritual seeking and vitiate its purity of motive; a magnified ego stands between them and their true being and grasps for its own personal purpose the strength from a greater unseen Power, divine or undivine, acting through them of which they become vaguely or intensely aware. An intellectual perception or vital sense of a Force greater than ours and of ourselves as moved by it is not sufficient to liberate from the ego.
     This perception, this sense of a greater Power in us or above and moving us, is not a hallucination or a megalomania. Those who thus feel and see have a larger sight than ordinary men and have advanced a step beyond the limited physical intelligence, but theirs is riot the plenary vision or the direct experience. For, because they are not clear in mind and aware in the soul, because their awakening is more in the vital parts than into the spiritual substance of Self, they cannot be the conscious instruments of the Divine or come face to face with the Master, but are used through their fallible arid imperfect nature. The most they see of the Divinity is a Fate or a cosmic Force or else they give his name to a limited Godhead or, worse, to a titanic or demoniac Power that veils him. Even certain religious founders have erected the image of the God of a sect or a national God or a Power of terror and punishment or a Numen of sattwic love and mercy and virtue and seem not to have seen the One and Eternal. The Divine accepts the image they make of him and does his work in them through that medium, but, since the one Force is felt and acts in their imperfect nature but more intensely than in others, the motive principle of egoism too can be more intense in them than in others. An exalted rajasic or sattwic ego still holds them and stands between them and the integral Truth. Even this is something, a beginning, although far from the true and perfect experience. A much worse thing may befall those who break something of the human bonds but have not purity and have not -- the knowledge, for they may become instruments, but not of the Divine; too often, using his name, they serve unconsciously his masks and black Contraries, the Powers of Darkness. Our nature must house the cosmic Force but not in its lower aspect or in its rajasic or sattwic movement; it must serve the universal Will, but in the light of a greater liberating knowledge. There must be no egoism of any kind in the attitude of the instrument, even when we are fully conscious of the greatness of the Force within us. Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be "This is my strength" or "Behold God's power in me", but rather "A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things appearing to be inconscient arid inanimate." This large view of the One working in all and of the whole world as the equal instrument of a divine action and gradual self-expression, if it becomes our entire experience, will help to eliminate all rajasic egoism out of us and even the sattwic ego-sense will begin to pass away from our nature.

1.11_-_The_Seven_Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   Construction upon such expressions. Obviously these are the waters of the Truth and the Bliss that flow from the supreme ocean. These rivers flow not upon earth, but in heaven; they are prevented by Vritra the Besieger, the Coverer from flowing down upon the earth-consciousness in which we mortals live till Indra, the god-mind, smites the Coverer with his flashing lightnings and cuts out a passage on the summits of that earth-consciousness down which they can flow. Such is the only rational, coherent and sensible explanation of the thought and language of the
  Vedic sages. For the rest, Vasishtha makes it clear enough to us; for he says that these are the waters which Surya has formed by his rays and which, unlike earthly movements, do not limit or diminish the workings of Indra, the supreme Mind. They are, in other words, the waters of the Vast Truth, r.tam br.hat and, as we have always seen that this Truth creates the Bliss, so here we find that these waters of the Truth, r.tasya dharah., as they are plainly called in other hymns (e.g. V.12.2, "O perceiver of the Truth, perceive the Truth alone, cleave out many streams of the Truth"), establish for men the supreme good and the supreme good2 is the felicity, the bliss of the divine existence.

1.1.2_-_Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  comprehension. Equally, then, must that Word be above our
  power of mental Construction.
  All creation is expression by the Word; but the form which is
  of his pursuit, to the mind and its aims, to its broken methods,
  its Constructions of will and opinion and emotion dependent
  on egoism, division and ignorance, he cannot rise beyond this

1.12_-_Delight_of_Existence_-_The_Solution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  12:In regard to physical pleasure and pain, it is more difficult to apply the universal truth; for this is the very domain of the nerves and the body, the centre and seat of that in us whose nature is to be dominated by external contact and external pressure. Even here, however, we have glimpses of the truth. We see it in the fact that according to the habit the same physical contact can be either pleasurable or painful, not only to different individuals, but to the same individual under different conditions or at different stages of his development. We see it in the fact that men in periods of great excitement or high exaltation remain physically indifferent to pain or unconscious of pain under contacts which ordinarily would inflict severe torture or suffering. In many cases it is only when the nerves are able to reassert themselves and remind the mentality of its habitual obligation to suffer that the sense of suffering returns. But this return to the habitual obligation is not inevitable; it is only habitual. We see that in the phenomena of hypnosis not only can the hypnotised subject be successfully forbidden to feel the pain of a wound or puncture when in the abnormal state, but can be prevented with equal success from returning to his habitual reaction of suffering when he is awakened. The reason of this phenomenon is perfectly simple; it is because the hypnotiser suspends the habitual waking consciousness which is the slave of nervous habits and is able to appeal to the subliminal mental being in the depths, the inner mental being who is master, if he wills, of the nerves and the body. But this freedom which is effected by hypnosis abnormally, rapidly, without true possession, by an alien will, may equally be won normally, gradually, with true possession, by one's own will so as to effect partially or completely a victory of the mental being over the habitual nervous reactions of the body.
  13:Pain of mind and body is a device of Nature, that is to say, of Force in her works, meant to subserve a definite transitional end in her upward evolution. The world is from the point of view of the individual a play and complex shock of multitudinous forces. In the midst of this complex play the individual stands as a limited constructed being with a limited amount of force exposed to numberless shocks which may wound, maim, break up or disintegrate the Construction which he calls himself. Pain is in the nature of a nervous and physical recoil from a dangerous or harmful contact; it is a part of what the Upanishad calls jugupsa, the shrinking of the limited being from that which is not himself and not sympathetic or in harmony with himself, its impulse of self-defence against "others". It is, from this point of view, an indication by Nature of that which has to be avoided or, if not successfully avoided, has to be remedied. It does not come into being in the purely physical world so long as life does not enter into it; for till then mechanical methods are sufficient. Its office begins when life with its frailty and imperfect possession of Matter enters on the scene; it grows with the growth of Mind in life. Its office continues so long as Mind is bound in the life and body which it is using, dependent upon them for its knowledge and means of action, subjected to their limitations and to the egoistic impulses and aims which are born of those limitations. But if and when Mind in man becomes capable of being free, unegoistic, in harmony with all other beings and with the play of the universal forces, the use and office of suffering diminishes, its raison d'etre must finally cease to be and it can only continue as an atavism of Nature, a habit that has survived its use, a persistence of the lower in the as yet imperfect organisation of the higher. Its eventual elimination must be an essential point in the destined conquest of the soul over subjection to Matter and egoistic limitation in Mind.
  14:This elimination is possible because pain and pleasure themselves are currents, one imperfect, the other perverse, but still currents of the delight of existence. The reason for this imperfection and this perversion is the self-division of the being in his consciousness by measuring and limiting Maya and in consequence an egoistic and piecemeal instead of a universal reception of contacts by the individual. For the universal soul all things and all contacts of things carry in them an essence of delight best described by the Sanskrit aesthetic term, rasa, which means at once sap or essence of a thing and its taste. It is because we do not seek the essence of the thing in its contact with us, but look only to the manner in which it affects our desires and fears, our cravings and shrinkings that grief and pain, imperfect and transient pleasure or indifference, that is to say, blank inability to seize the essence, are the forms taken by the Rasa. If we could be entirely disinterested in mind and heart and impose that detachment on the nervous being, the progressive elimination of these imperfect and perverse forms of Rasa would be possible and the true essential taste of the inalienable delight of existence in all its variations would be within our reach. We attain to something of this capacity for variable but universal delight in the aesthetic reception of things as represented by Art and Poetry, so that we enjoy there the Rasa or taste of the sorrowful, the terrible, even the horrible or repellent;2 and the reason is because we are detached, disinterested, not thinking of ourselves or of self-defence (jugupsa), but only of the thing and its essence. Certainly, this aesthetic reception of contacts is not a precise image or reflection of the pure delight which is supramental and supra-aesthetic; for the latter would eliminate sorrow, terror, horror and disgust with their cause while the former admits them: but it represents partially and imperfectly one stage of the progressive delight of the universal Soul in things in its manifestation and it admits us in one part of our nature to that detachment from egoistic sensation and that universal attitude through which the one Soul sees harmony and beauty where we divided beings experience rather chaos and discord. The full liberation can come to us only by a similar liberation in all our parts, the universal aesthesis, the universal standpoint of knowledge, the universal detachment from all things and yet sympathy with all in our nervous and emotional being.

1.12_-_The_Divine_Work, #unset, #Sri Aurobindo, #Integral Yoga
  his habits or his pursuits; whether he fails or succeeds; whether
  his work be one of Construction or of destruction; whether he
  supports or restores an old order or labours to replace it by
  him or out of him as a natural result of his spiritual union with
  the Divine and not be formed by an edifying Construction of the
  mental thought and will, the practical reason or the social sense.
  will is less entangled in suggestions from outside or shut up in
  our own superficial mental Constructions. Egoism renounced,
  the nature purified, action will come from the soul's dictates,
  is that he should leave all conventional formulas of belief and
  action, all fixed and external rules of conduct, all Constructions
  of the outward or surface Nature, dharmas, and take refuge in

1.12_-_The_Herds_of_the_Dawn, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Truths are won out of the Nights. This is the rising of the Sun which was lost in the obscurity - the familiar figure of the lost sun recovered by the Gods and the Angiras Rishis - the sun of Truth, and it now shoots out its tongue of fire towards the golden Light: - for hiran.ya, gold is the concrete symbol of the higher light, the gold of the Truth, and it is this treasure not golden coin for which the Vedic Rishis pray to the Gods. This great change from the inner obscuration to the illumination is effected by the Ashwins, lords of the joyous upward action of the mind and the vital powers, through the immortal wine of the Ananda poured into mind and body and there drunk by them. They mentalise the expressive Word, they lead us into the heaven of pure mind beyond this darkness and there by the
  Thought they set the powers of the Delight to work. But even over the heavenly waters they cross, for the power of the Soma helps them to dissolve all mental Constructions, and they cast aside even this veil; they go beyond Mind and the last attaining is described as the crossing of the rivers, the passage through the heaven of the pure mind, the journey by the path of the Truth to the other side. Not till we reach the highest supreme, parama paravat, do we rest at last from the great human journey.

1.12_-_The_Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  We must dismiss all mental Constructions that at every moment try to steal the shining thread. We must remain in a constant state of openness and be too great for ideas for it is not ideas that we need, but space. We must not only cut asunder the snare of the mind and the senses, but flee also beyond the snare of the thinker, the snare of the theologian and the church-builder, the meshes of the Word and the bondage of the Idea. All these are within us waiting to wall in the spirit with forms; but we must always go beyond, always renounce the lesser for the greater, the finite for the Infinite; we must be prepared to proceed from illumination to illumination, from experience to experience, from soul-state to soul-state. . . . Nor must we attach ourselves even to the truths we hold most securely, for they are but forms and expressions of the Ineffable who refuses to limit itself to any form or expression; always we must keep ourselves open to the higher Word from above that does not confine itself to its own sense and the light of the Thought that carries in it its own opposites. 175

1.13_-_(Plot_continued.)_What_constitutes_Tragic_Action., #Poetics, #Aristotle, #Christianity
  A well constructed plot should, therefore, be single in its issue, rather than double as some maintain. The change of fortune should be not from bad to good, but, reversely, from good to bad. It should come about as the result not of vice, but of some great error or frailty, in a character either such as we have described, or better rather than worse. The practice of the stage bears out our view. At first the poets recounted any legend that came in their way. Now, the best tragedies are founded on the story of a few houses, on the fortunes of Alcmaeon,
  Oedipus, Orestes, Meleager, Thyestes, Telephus, and those others who have done or suffered something terrible. A tragedy, then, to be perfect according to the rules of art should be of this Construction. Hence they are in error who censure Euripides just because he follows this principle in his plays, many of which end unhappily. It is, as we have said, the right ending. The best proof is that on the stage and in dramatic competition, such plays, if well worked out, are the most tragic in effect; and Euripides, faulty though he may be in the general management of his subject, yet is felt to be the most tragic of the poets.

1.14_-_Noise, #Magick Without Tears, #Aleister Crowley, #Philosophy
  I had been charged by my Superior with the reConstruction of a certain ritual.[24] This was in 1912; already the tempo of the world had speeded up mercilessly; to get people to learn even short passages by heart would be no easy job. So, warned by the prolix, pious, priggish and platitudinous horrors of Freemasonry (especially the advanced degrees of the Scottish and Egyptian Rites), I resolved to cut the cackle and come to the 'osses in the most drastic manner of which I was capable.

1.14_-_The_Limits_of_Philosophical_Knowledge, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  Kant, who first emphasized this contradiction, deduced the impossibility of space and time, which he declared to be merely subjective; and since his time very many philosophers have believed that space and time are mere appearance, not characteristic of the world as it really is. Now, however, owing to the labours of the mathematicians, notably Georg
  Cantor, it has appeared that the impossibility of infinite collections was a mistake. They are not in fact self-contradictory, but only contradictory of certain rather obstinate mental prejudices. Hence the reasons for regarding space and time as unreal have become inoperative, and one of the great sources of metaphysical Constructions is dried up.

1.14_-_The_Structure_and_Dynamics_of_the_Self, #Aion, #Carl Jung, #Psychology
  21 Since the whole Shadow Quaternio is a symmetrical Construction, the "good
  Wise Man" must here be contrasted with a correspondingly dark, chthonic figure.
  98 Condensed from the reConstruction by Uhlhorn, in Realencyklopddie fur
  Protestantische Theologie und Kirche, ed. by Hauck, IV, pp. 173ft.
  right lines. Mathematics, for instance, has more than once
  proved that its purely logical Constructions which transcend all
  experience subsequently coincided with the behaviour of things.
  erns the life of the psyche, we may fairly conjecture that our-
  to all appearances- purely speculative Construction is not a new
  invention, but is prefigured on earlier levels of thought. Gen-

1.17_-_The_Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  by one who is blind," said the Upanishad long ago. 393 Perhaps the time has come to look beyond all our small Constructions and to begin the Play? Instead of playing with shovels, bulldozers, gospels, and neutrons, let us clear the consciousness and cast that seed to the winds of time, that life may truly begin.
  O Force-compelled, Fate-driven earth-born race,

1.19_-_The_Victory_of_the_Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  And in order that we may not, haunted by the unfortunate misConstruction of the Veda which European scholarship has imposed on the modern mind, carry with us the idea of the seven earthly rivers of the Punjab into the super-terrestrial achievement of the human forefathers, we will note what Parashara in his clear and illuminating fashion tells us about the seven rivers.

1.20_-_Death,_Desire_and_Incapacity, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  5:But though Life is Power and the growth of individual life means the growth of the individual Power, still the mere fact of its being a divided individualised life and force prevents it from really becoming master of its world. For that would mean to be master of the All-Force, and it is impossible for a divided and individualised consciousness with a divided, individualised and therefore limited power and will to be master of the All-Force; only the All-Will can be that and the individual only, if at all, by becoming again one with the All-Will and therefore with the AllForce. Otherwise, the individual life in the individual form must be always subject to the three badges of its limitation, Death, Desire and Incapacity.
  6:Death is imposed on the individual life both by the conditions of its own existence and by its relations to the All-Force which manifests itself in the universe. For the individual life is a particular play of energy specialised to constitute, maintain, energise and finally to dissolve, when its utility is over, one of myriad forms which all serve, each in its own place, time and scope, the whole play of the universe. The energy of life in the body has to support the attack of the energies external to it in the universe; it has to draw them in and feed upon them and is itself being constantly devoured by them. All Matter according to the Upanishad is food, and this is the formula of the material world that "the eater eating is himself eaten". The life organised in the body is constantly exposed to the possibility of being broken up by the attack of the life external to it or, its devouring capacity being insufficient or not properly served or there being no right balance between the capacity of devouring and the capacity or necessity of providing food for the life outside, it is unable to protect itself and is devoured or is unable to renew itself and therefore wasted away or broken; it has to go through the process of death for a new Construction or renewal.
  7:Not only so but, again in the language of the Upanishad, the life-force is the food of the body and the body the food of the life-force; in other words, the life-energy in us both supplies the material by which the form is built up and constantly maintained and renewed and is at the same time constantly using up the substantial form of itself which it thus creates and keeps in existence. If the balance between these two operations is imperfect or is disturbed or if the ordered play of the different currents of life-force is thrown out of gear, then disease and decay intervene and commence the process of disintegration. And the very struggle for conscious mastery and even the growth of mind make the maintenance of the life more difficult. For there is an increasing demand of the life-energy on the form, a demand which is in excess of the original system of supply and disturbs the original balance of supply and demand, and before a new balance can be established, many disorders are introduced inimical to the harmony and to the length of maintenance of the life; in addition the attempt at mastery creates always a corresponding reaction in the environment which is full of forces that also desire fulfilment and are therefore intolerant of, revolt against and attack the existence which seeks to master them. There too a balance is disturbed, a more intense struggle is generated; however strong the mastering life, unless either it is unlimited or else succeeds in establishing a new harmony with its environment, it cannot always resist and triumph but must one day be overcome and disintegrated.

1.21_-_The_Ascent_of_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  3:Therefore Life is predestined by its own nature to a third status, a third set of terms of its self-expression. If we examine this ascent of Life we shall see that the last terms of its actual evolution, the terms of that which we have called its third status, must necessarily be in appearance the very contradiction and opposite but in fact the very fulfilment and transfiguration of its first conditions. Life starts with the extreme divisions and rigid forms of Matter, and of this rigid division the atom, which is the basis of all material form, is the very type. The atom stands apart from all others even in its union with them, rejects death and dissolution under any ordinary force and is the physical type of the separate ego defining its existence against the principle of fusion in Nature. But unity is as strong a principle in Nature as division; it is indeed the master principle of which division is only a subordinate term, and to the principle of unity every divided form must therefore subordinate itself in one fashion or another by mechanical necessity, by compulsion, by assent or inducement. Therefore, if Nature for her own ends, in order principally to have a firm basis for her combinations and a fixed seed of forms, allows the atom ordinarily to resist the process of fusion by dissolution, she compels it to subserve the process of fusion by aggregation; the atom, as it is the first aggregate, is also the first basis of aggregate unities.
  4:When Life reaches its second status, that which we recognise as vitality, the contrary phenomenon takes the lead and the physical basis of the vital ego is obliged to consent to dissolution. Its constituents are broken up so that the elements of one life can be used to enter into the elemental formation of other lives. The extent to which this law reigns in Nature has not yet been fully recognised and indeed cannot be until we have a science of mental life and spiritual existence as sound as our present science of physical life and the existence of Matter. Still we can see broadly that not only the elements of our physical body, but those of our subtler vital being, our life-energy, our desireenergy, our powers, strivings, passions enter both during our life and after our death into the life-existence of others. An ancient occult knowledge tells us that we have a vital frame as well as a physical and this too is after death dissolved and lends itself to the constitution of other vital bodies; our life energies while we live are continually mixing with the energies of other beings. A similar law governs the mutual relations of our mental life with the mental life of other thinking creatures. There is a constant dissolution and dispersion and a reConstruction effected by the shock of mind upon mind with a constant interchange and fusion of elements. Interchange, intermixture and fusion of being with being, is the very process of life, a law of its existence.
  5:We have then two principles in Life, the necessity or the will of the separate ego to survive in its distinctness and guard its identity and the compulsion imposed upon it by Nature to fuse itself with others. In the physical world she lays much stress on the former impulse; for she needs to create stable separate forms, since it is her first and really her most difficult problem to create and maintain any such thing as a separative survival of individuality and a stable form for it in the incessant flux and motion of Energy and in the unity of the infinite. In the atomic life therefore the individual form persists as the basis and secures by its aggregation with others the more or less prolonged existence of aggregate forms which shall be the basis of vital and mental individualisations. But as soon as Nature has secured a sufficient firmness in this respect for the safe conduct of her ulterior operations, she reverses the process; the individual form perishes and the aggregate life profits by the elements of the form that is thus dissolved. This, however, cannot be the last stage; that can only be reached when the two principles are harmonised, when the individual is able to persist in the consciousness of his individuality and yet fuse himself with others without disturbance of preservative equilibrium and interruption of survival.

1.22_-_The_Problem_of_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  8:This is what the old wisdom meant when it said that man imagines himself to be the doer of the work by his free will, but in reality Nature determines all his works and even the wise are compelled to follow their own Nature. But since Nature is the creative force of consciousness of the Being within us who is masked by His own inverse movement and apparent denial of Himself, they called that inverse creative movement of His consciousness the Maya or Illusion-Power of the Lord and said that all existences are turned as upon a machine through His Maya by the Lord seated within the heart of all existences. It is evident then that only by man so far exceeding mind as to become one in self-awareness with the Lord can he become master of his own being. And since this is not possible in the inconscience or in the subconscient itself, since profit cannot come by plunging down into our depths back towards the Inconscient, it can only be by going inward where the Lord is seated and by ascending into that which is still superconscient to us, into the Supermind, that this unity can be wholly established. For there in the higher and divine Maya is the conscious knowledge, in its law and truth, of that which works in the subconscient by the lower Maya under the conditions of the Denial which seeks to become the Affirmation. For this lower Nature works out what is willed and known in that higher Nature. The Illusion-Power of the divine knowledge in the world which creates appearances is governed by the Truth-Power of the same knowledge which knows the truth behind the appearances and keeps ready for us the Affirmation towards which they are working. The partial and apparent Man here will find there the perfect and real Man capable of an entirely self-aware being by his full unity with that Self-existent who is the omniscient lord of His own cosmic evolution and procession.
  9:The second difficulty is that man is separated in his mind, his life, his body from the universal and therefore, even as he does not know himself, is equally and even more incapable of knowing his fellow-creatures. He forms by inferences, theories, observations and a certain imperfect capacity of sympathy a rough mental Construction about them; but this is not knowledge. Knowledge can only come by conscious identity, for that is the only true knowledge, - existence aware of itself. We know what we are so far as we are consciously aware of ourself, the rest is hidden; so also we can come really to know that with which we become one in our consciousness, but only so far as we can become one with it. If the means of knowledge are indirect and imperfect, the knowledge attained will also be indirect and imperfect. It will enable us to work out with a certain precarious clumsiness but still perfectly enough from our mental standpoint certain limited practical aims, necessities, conveniences, a certain imperfect and insecure harmony of our relations with that which we know; but only by a conscious unity with it can we arrive at a perfect relation. Therefore we must arrive at a conscious unity with our fellow-beings and not merely at the sympathy created by love or the understanding created by mental knowledge, which will always be the knowledge of their superficial existence and therefore imperfect in itself and subject to denial and frustration by the uprush of the unknown and unmastered from the subconscient or the subliminal in them and us. But this conscious oneness can only be established by entering into that in which we are one with them, the universal; and the fullness of the universal exists consciently only in that which is superconscient to us, in the Supermind: for here in our normal being the greater part of it is subconscient and therefore in this normal poise of mind, life and body it cannot be possessed. The lower conscious nature is bound down to ego in all its activities, chained triply to the stake of differentiated individuality. The Supermind alone commands unity in diversity.
  10:The third difficulty is the division between force and consciousness in the evolutionary existence. There is, first, the division which has been created by the evolution itself in its three successive formations of Matter, Life and Mind, each with its own law of working. The Life is at war with the body; it attempts to force it to satisfy life's desires, impulses, satisfactions and demands from its limited capacity what could only be possible to an immortal and divine body; and the body, enslaved and tyrannised over, suffers and is in constant dumb revolt against the demands made upon it by the Life. The Mind is at war with both: sometimes it helps the Life against the Body, sometimes restrains the vital urge and seeks to protect the corporeal frame from life's desires, passions and over-driving energies; it also seeks to possess the Life and turn its energy to the mind's own ends, to the utmost joys of the mind's own activity, to the satisfaction of mental, aesthetic, emotional aims and their fulfilment in human existence; and the Life too finds itself enslaved and misused and is in frequent insurrection against the ignorant, half-wise tyrant seated above it. This is the war of our members which the mind cannot satisfactorily resolve because it has to deal with a problem insoluble to it, the aspiration of an immortal being in a mortal life and body. It can only arrive at a long succession of compromises or end in an abandonment of the problem either by submission with the materialist to the mortality of our apparent being or with the ascetic and the religionist by the rejection and condemnation of the earthly life and withdrawal to happier and easier fields of existence. But the true solution lies in finding the principle beyond Mind of which Immortality is the law and in conquering by it the mortality of our existence.

1.240_-_Talks_2, #unset, #Sri Aurobindo, #Integral Yoga
  West or in the East the centre cannot differ; nor has it any locality.
  Being unlimited it includes the leaders, the men, the world, the forces of destruction and of Construction. There is no differentiation. You speak of contact because you are thinking of the embodied beings as spiritual leaders. The spiritual men are not bodies; they are not aware of their bodies. They are only spirit, limitless and formless. There is always unity among them and all others; nay, they comprise all.
  The spirit is the Self. If the Self is realised, these questions cannot arise at all.

1.28_-_Supermind,_Mind_and_the_Overmind_Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  1:ONE POINT remains to be cleared which we have till now left in obscurity, the process of the lapse into the Ignorance; for we have seen that nothing in the original nature of Mind, Life or Matter necessitates a fall from Knowledge. It has been shown indeed that division of consciousness is the basis of the Ignorance, a division of individual consciousness from the cosmic and the transcendent of which yet it is an intimate part, in essence inseparable, a division of Mind from the supramental Truth of which it should be a subordinate action, of Life from the original Force of which it is one energism, of Matter from the original Existence of which it is one form of substance. But it has still to be made clear how this division came about in the Indivisible, by what peculiar self-diminishing or self-effacing action of Consciousness-Force in the Being: for since all is a movement of that Force, only by some such action obscuring its own plenary light and power can there have arisen the dynamic and effective phenomenon of the Ignorance. But this problem can be left over to be treated in a more close examination of the dual phenomenon of Knowledge-Ignorance which makes our consciousness a blend of light and darkness, a half-light between the full day of the supramental Truth and the night of the material Inconscience. All that is necessary to note at present is that it must be in its essential character an exclusive concentration on one movement and status of Conscious Being, which puts all the rest of consciousness and being behind and veils it from that one movement's now partial knowledge.
  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.
  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.
  11:In this simultaneous development of multitudinous independent or combined Powers or Potentials there is yet - or there is as yet - no chaos, no conflict, no fall from Truth or Knowledge. The Overmind is a creator of truths, not of illusions or falsehoods: what is worked out in any given overmental energism or movement is the truth of the Aspect, Power, Idea, Force, Delight which is liberated into independent action, the truth of the consequences of its reality in that independence. There is no exclusiveness asserting each as the sole truth of being or the others as inferior truths: each God knows all the Gods and their place in existence; each Idea admits all other ideas and their right to be; each Force concedes a place to all other forces and their truth and consequences; no delight of separate fulfilled existence or separate experience denies or condemns the delight of other existence or other experience. The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, - although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.
  12:If we would understand the difference of this global Overmind Consciousness from our separative and only imperfectly synthetic mental consciousness, we may come near to it if we compare the strictly mental with what would be an overmental view of activities in our material universe. To the Overmind, for example, all religions would be true as developments of the one eternal religion, all philosophies would be valid each in its own field as a statement of its own universe-view from its own angle, all political theories with their practice would be the legitimate working out of an Idea Force with its right to application and practical development in the play of the energies of Nature. In our separative consciousness, imperfectly visited by glimpses of catholicity and universality, these things exist as opposites; each claims to be the truth and taxes the others with error and falsehood, each feels impelled to refute or destroy the others in order that itself alone may be the Truth and live: at best, each must claim to be superior, admit all others only as inferior truth-expressions. An overmental Intelligence would refuse to entertain this conception or this drift to exclusiveness for a moment; it would allow all to live as necessary to the whole or put each in its place in the whole or assign to each its field of realisation or of endeavour. This is because in us consciousness has come down completely into the divisions of the Ignorance; Truth is no longer either an Infinite or a cosmic whole with many possible formulations, but a rigid affirmation holding any other affirmation to be false because different from itself and entrenched in other limits. Our mental consciousness can indeed arrive in its cognition at a considerable approach towards a total comprehensiveness and catholicity, but to organise that in action and life seems to be beyond its power. Evolutionary Mind, manifest in individuals or collectivities, throws up a multiplicity of divergent view-points, divergent lines of action and lets them work themselves out side by side or in collision or in a certain intermixture; it can make selective harmonies, but it cannot arrive at the harmonic control of a true totality. Cosmic Mind must have even in the evolutionary Ignorance, like all totalities, such a harmony, if only of arranged accords and discords; there is too in it an underlying dynamism of oneness: but it carries the completeness of these things in its depths, perhaps in a supermind-overmind substratum, but does not impart it to individual Mind in the evolution, does not bring it or has not yet brought it from the depths to the surface. An Overmind world would be a world of harmony; the world of Ignorance in which we live is a world of disharmony and struggle.
  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.

1.29_-_What_is_Certainty?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The prime function of intellect is differentiation; it deals with marks, with limits, with the relations of what is not identical; in Neschamah all this work has been carried out so perfectly that the "rough working" has passed clean out of mind; just so, you say "I" as if it were an indivisible Unity, unconscious of the inconceivably intricate machinery of anatomical, physiological, psychological Construction which issues in this idea of "I."

1.300_-_1.400_Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Being unlimited it includes the leaders, the men, the world, the forces of destruction and of Construction. There is no differentiation. You speak of contact because you are thinking of the embodied beings as spiritual leaders. The spiritual men are not bodies; they are not aware of their bodies. They are only spirit, limitless and formless. There is always unity among them and all others; nay, they comprise all., #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Or if an experimenting, external and therefore limited Creator were the inventor of the animal's suffering life and man's fumbling mind and this huge mainly unused and useless universe, there was no reason why he should not have stopped short with the Construction of a mental intelligence in his creatures, content with the difficult ingenuity of his labour. Even if he were all-powerful and all-wise, he might well pause there, - for if he went farther, the creature would be in danger of rising too near to the level of his Maker.

1.4.01_-_The_Divine_Grace_and_Guidance, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Lord! what mountains of them you have piled up on the way
  - a regular Abyssinia. It is why we always express depreciation of mental Constructions and vital formations - because they are the defence works mind and vital throw up against their capture by the Divine. However the first thing is to become conscious of all that as you have now become, - the next thing is to be firm in knocking it all down and making a tabula rasa, a foundation of calm, peace, happy openness for the true building.

1.53_-_Mother-Love, #Magick Without Tears, #Aleister Crowley, #Philosophy
  P.S. "Mother-Love" is, of course, a branch of family affection about which I have already written to you in no uncertain terms. Of all its sub-sections this is the worst because it is the strongest, the most natural, that is to say, the most brutish. You have complained pathetically on more than one occasion that I do not seem to know my own mind about Nature; that I am always contradicting myself. Sometimes I tell you that everything is in Nature; that everything moves by Nature: that to oppose Nature is to provoke endothermic reaction, and then I leap headlong through the hoop of my own Construction and want you to defy nature, to attack her, to overcome her. Really, dear Master, it is too bad of you!

1.81_-_Method_of_Training, #Magick Without Tears, #Aleister Crowley, #Philosophy
  The Construction of this Record is, incidentally, the first step in the practice called Sammasati, and leads to the acquisition of the Magical Memory the memory of your previous incarnations. So there is another reason, terrifically cogent, for writing this Magical Record as clearly and as fully as you can.

1.83_-_Epistola_Ultima, #Magick Without Tears, #Aleister Crowley, #Philosophy
  On the whole therefore I continue to regard the discipline of Yoga as its most valuable feature. The results attained by pushing Yoga to its end are on their own showing worthless, whereas the attainment of Magick, however lofty, is still immune to all criticism and at every period of its Construction has been perfectly sympathetic with the normal consciousness of man.

2.01_-_Indeterminates,_Cosmic_Determinations_and_the_Indeterminable, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But still these have the appearance of gathered acquisitions and Constructions of a seeking Ignorance which tries to know, to understand, to discover, to change slowly and strugglingly into knowledge. As Life here establishes and maintains its operations with difficulty on a foundation and in an environment of general Death, first in infinitesimal points of life, in quanta of life-form and life-energy, in increasing aggregates that create more and more complex organisms, an intricate life-machinery, Consciousness also establishes and maintains a growing but precarious light in the darkness of an original Nescience and a universal Ignorance.
  Overmind consciousness is such a state or principle beyond individual mind, beyond even universal mind in the Ignorance; it carries in itself a first direct and masterful cognition of cosmic truth: here then we might hope to understand something of the original working of things, get some insight into the fundamental movements of cosmic Nature. One thing indeed becomes clear; it is self-evident here that both the individual and the cosmos come from a transcendent Reality which takes form in them: the mind and life of the individual being, its self in nature must therefore be a partial self-expression of the cosmic Being and, both through that and directly, a self-expression of the transcendent Reality, - a conditional and half-veiled expression it may be, but still that is its significance. But also we see that what the expression shall be is also determined by the individual himself: only what he can in his nature receive, assimilate, formulate, his portion of the cosmic being or of the Reality, can find shape in his mind and life and physical parts; something that derives from the Reality, something that is in the cosmos he expresses, but in the terms of his own self-expression, in the terms of his own nature. But the original question set out for us by the phenomenon of the universe is not solved by the Overmind knowledge, - the question, in this case, whether the building of thought, experience, world of perceptions of the mental Person, the mind Purusha, is truly a self-expression, a self-determination proceeding from some truth of his own spiritual being, a manifestation of that truth's dynamic possibilities, or whether it is not rather a creation or Construction presented to him by Nature, by Prakriti, and only in the sense of being individualised in his personal formation of that Nature can it be said to be his own or dependent on him; or, again, it might be a play of a cosmic Imagination, a fantasia of the Infinite imposed on the blank indeterminable of his own eternal pure existence. These are the three views of creation that seem to have an equal chance of being right, and mind is incapable of definitely deciding between them; for each view is armed with its own mental logic and its appeal to intuition and experience.
  It is important to observe here the sense that is acquired in such a total cognition of cosmic being by the phenomenon of the Ignorance, its assigned place in the spiritual economy of the universe. If all that we experience were an imposition, an unreal creation in the Absolute, both cosmic and individual existence would be in their very nature an Ignorance; the sole real knowledge would be the indeterminable self-awareness of the Absolute. If all were the erection of a temporal and phenomenal creation over against the reality of the witnessing timeless Eternal and if the creation were not a manifestation of the Reality but an arbitrary self-effective cosmic Construction, that too would be a sort of imposition. Our knowledge of the creation would be the knowledge of a temporary structure of evanescent consciousness and being, a dubious Becoming that passes across the vision of the Eternal, not a knowledge of Reality; that too would be an Ignorance. But if all is a manifestation of the Reality and itself real by the constituting immanence, the substantiating essence and presence of the Reality, then the awareness of individual being and world-being would be in its spiritual origin and nature a play of the infinite self-knowledge and all-knowledge: ignorance could be only a subordinate movement, a suppressed or restricted cognition or a partial and imperfect evolving knowledge with the true and total self-awareness and all-awareness concealed both in it and behind it. It would be a temporary phenomenon, not the cause and essence of cosmic existence; its inevitable consummation would be a return of the spirit, not out of the cosmos to a sole supracosmic self-awareness, but even in the cosmos itself to an integral self-knowledge and all-knowledge.

2.01_-_The_Object_of_Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  6:The traditional Way of Knowledge proceeds by elimination and rejects successively the body, the life, the senses, the heart, the very thought in order to merge into the quiescent Self or supreme Nihil or indefinite Absolute. The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental Constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of Knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
  8:The object of spiritual knowledge is the Supreme, the Divine, the Infinite and the Absolute. This Supreme has its relations to our individual being and its relations to the universe and it transcends both the soul and the universe. Neither the universe nor the individual are what they seem to be, for the report of them which our mind and our senses give us, is, so long as they are unenlightened by a faculty of higher supramental and suprasensuous knowledge, a false report, an imperfect Construction, an attenuated and erroneous figure. And yet that which the universe and the individual seem to be is still a figure of what they really are, a figure that points beyond itself to the reality behind it. Truth proceeds by a correction of the values our mind and senses give us, and first by the action of a higher intelligence that enlightens and sets right as far as may be the conclusions of the ignorant sense-mind and limited physical intelligence; that is the method of all human knowledge and science. But beyond it there is a knowledge, a Truth-Consciousness, that exceeds our intellect and brings us into the true light of which it is a refracted ray. There the abstract terms of pure reason and the Constructions of the mind disappear or are converted into concrete soul-vision and the tremendous actuality of spiritual experience. This knowledge can turn away to the absolute Eternal and lose vision of the soul and the universe; but it can too see that existence from that Eternal. When that is done, we find that the ignorance of the mind and the senses and all the apparent futilities of human life were not an useless excursion of the conscious being, an otiose blunder. Here they were planned as a rough ground for the self-expression of the Soul that comes from the Infinite, a material foundation for its self-unfolding and self-possessing in the terms of the universe. It is true that in themselves they and all that is here have no significance, and to build separate significances for them is to live in an illusion, Maya; but they have a supreme significance in the Supreme, an absolute Power in the Absolute and it is that that assigns to them and refers to that Truth their present relative values. This is the all-uniting experience that is the foundation of the deepest integral and most intimate self-knowledge and world-knowledge.
  13:This supreme Existence is not conditioned by the individual or by the universe. A spiritual knowledge can therefore surpass or even eliminate these two powers of the Spirit and arrive at the conception of something utterly Transcendent, something that is unnameable and mentally Unknowable, a sheer Absolute. The traditional way of knowledge eliminates individual and universe. The Absolute it seeks after is featureless, indefinable, relationless, not this, not that, neti neti. And yet we can say of it that it is One, that it is Infinite, that it is Ineffable Bliss, Consciousness, Existence. Although Unknowable to the mind, yet through our individual being and through the names and forms of the universe we can approach the realisation of the supreme Self that is Brahman, and by the realisation of the Self we come to a certain realisation also of this utter Absolute of which our true Self is the essential form in our consciousness (svarupa). These are the devices the human mind is compelled to use if it is to form to itself any conception at all of a transcendent and unconditioned Absolute. The system of negation is indispensable to it in order to get rid of its own definitions and limited experience; it is obliged to escape through a vague Indefinite into the Infinite. For it lives in a closed prison of Constructions and representations that are necessary for its action but are not the self-existent truth either of Matter or Life or Mind or Spirit. But if we can once cross beyond the Mind's frontier twilight into the vast plane of supramental Knowledge, these devices cease to be indispensable. Supermind has quite another, a positive and direct and living experience of the supreme Infinite. The Absolute is beyond personality and beyond impersonality, and yet it is both the Impersonal and the supreme Person and all persons. The Absolute is beyond the distinction of unity and multiplicity, and yet it is the One and the innumerable Many in all the universes. It is beyond all limitation by quality and yet it is not limited by a qualityless void but is too all infinite qualities. It is the individual soul and all souls and more of them; it is the formless Brahman and the universe. It is the cosmic and the supracosmic spirit, the supreme Lord, the supreme Self, the supreme Purusha and supreme shakti, the Ever Unborn who is endlessly born, the Infinite who is innumerably finite, the multitudinous One, the complex Simple, the many-sided Single, the Word of the Silence Ineffable, the impersonal omnipresent Person, the Mystery, translucent in highest consciousness to its own spirit, but to a lesser consciousness veiled in its own exceeding light and impenetrable for ever. These things are to the dimensional mind irreconcilable opposites, but to the constant vision and experience of the supramental Truth-Consciousness they are so simply and inevitably the intrinsic nature of each other that even to think of them as contraries is an unimaginable violence. The walls constructed by the measuring and separating Intellect have disappeared and the Truth in its simplicity and beauty appears and reduces all to terms of its harmony and unity and light. Dimensions and distinctions remain but as figures for use, not a separative prison for the self-forgetting Spirit.

2.02_-_Habit_2_Begin_with_the_End_in_Mind, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  "Begin with the End in Mind" is based on the principle that all things are created twice. There's a mental or first creation, and a physical or second creation to all things
  Take the Construction of a home, for example. You create it in every detail before you ever hammer the first nail into place. You try to get a very clear sense of what kind of house you want. If you want a family-centered home, you plan a family room where it would be a natural gathering place. You plan sliding doors and a patio for children to play outside. You work with ideas. You work with your mind until you get a clear image of what you want to build.
  Then you reduce it to blueprint and develop Construction plans. All of this is done before the earth is touched. If not, then in the second creation, the physical creation, you will have to make expensive changes that may double the cost of your home.
  The carpenter's rule is "measure twice, cut once." You have to make sure that the blueprint, the first creation, is really what you want, that you've thought everything through. Then you put it into bricks and mortar. Each day you go to the Construction shed and pull out the blueprint to get marching orders for the day. You Begin with the End in Mind.

2.02_-_The_Circle, #Liber ABA, #Aleister Crowley, #Philosophy
  8:On the Circle are inscribe the Names of God; the Circle is of green, and the names are in flaming vermilion, of the same colour as the Tau. Without the Circle are nine pentagrams equidistant,1 in the centre of each of which burns a small Lamp; these are the "Fortresses upon the Frontiers of the Abyss." See the eleventh thyr, Liber 418 ("Equinox V"). They keep off those forces of darkness which might otherwise break in.
  9:The names of God form a further protection. The Magician may consider what names he will use; but each name should in some way symbolise this Work in its method and accomplishment. It is impossible here to enter into this subject fully; the discovery or Construction of suitable names mught occupy the most learned Qabalist for many years.
  10:These nine lamps were originally canldes made of human far, the fat of enemies1 slain by the Magician; they thus served as warnings to any hostile force of what might be expected if it caused trouble. To-day such candles are difficult to procure; and it is perhaps simpler to use beeswax. The honey has been taken by the Magician; nothing is left of the toil of all those hosts of bees but the mere shell, the fuel of light. This beeswax is also used in the Construction of the Pantacle, and this forms a link between the two symbols. The Pantacle is thefood of the Magus; and some of it he gives up in order to give light to that which is without. For these lights are only apparently hostile to intrusion; they serve to illuminate the Circle and the Names of God, and so to bring the first and outmost symbols of initiation within the view of the profane.
  11:These candles stand upon pentagrams, which symbolize Geburah, severity, and give protection; but also represent the microcosm, the four elements crowned by Spirit, the Will of man perfected in its aspiration to the Higher. They are placed outside the Circle to attract the hostile forces, to give them the first inkling of the Great Work, which they too must some day perform.

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  but the connection is usually beneath the surface, not openly
  declared by explicit statement or grammatical Construction. The
  Upanishad has said that the Eternal has arranged all objects

2.03_-_The_Altar, #Liber ABA, #Aleister Crowley, #Philosophy
  4:For this Altar must embody the Magician's knowledge of the laws of Nature, which are the laws through which he works.
  5:He should endeavour to make geometrical Constructions to symbolize cosmic measurements. For example, he may take the two diagonals as (say) the diameter of the sun. Then the side of the alter will be found to have a length equal to some other cosmic measure, a vesica drawn on the side some other, a "rood cross" within the vesica yet another. Each Magician should work out his own system of symbolism-and he need not confine himself to cosmic measurements. He might, for example, find some relation to express the law of inverse squares.
  6:The top of the altar shall be covered with gold, and on this gold should be engraved some such figure as the Holy Oblation, or the New Jerusalem, or, if he have the skill, the Microcosm of Vitruvius, of which we give illustrations.

2.03_-_The_Eternal_and_the_Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The first difficulty for the reason is that it has always been accustomed to identify the individual self with the ego and to think of it as existing only by the limitations and exclusions of the ego. If that were so, then by the transcendence of the ego the individual would abolish his own existence; our end would be to disappear and dissolve into some universality of matter, life, mind or spirit or else some indeterminate from which our egoistic determinations of individuality have started. But what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical Construction of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature - this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised, - a temporary or at least a
   temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense. Normally, we go no farther in our knowledge of our individual existence.

2.04_-_The_Divine_and_the_Undivine, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Divine Reality and the world reality as different in essence or in order, so different that we have to draw away from one to reach the other; if we would find the Divine Inhabitant, we must reject the world he inhabits, governs, has created or manifested in his own existence. The first of these three propositions is inevitable; the second also must stand if the omnipresent Divine has anything at all to do with the world he inhabits and with its manifestation, building, maintenance and government: but the third seems also self-evident and yet it is incompatible with its precedents, and this dissonance confronts us with a problem which appears to be incapable of satisfactory solution.
  It is not difficult by some Construction of the philosophic reason or of theological reasoning to circumvent the difficulty.
  It is possible to erect a faineant Deity, like the gods of Epicurus, blissful in himself, observing but indifferent to a world conducted or misconducted by a mechanical law of Nature. It is open to us to posit a Witness Self, a silent Soul in things, a

2.05_-_Renunciation, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Self-will in thought and action has, we have already seen, to be quite renounced if we would be perfect in the way of divine works; it has equally to be renounced if we are to be perfect in divine knowledge. This self-will means an egoism in the mind which attaches itself to its preferences, its habits, its past or present formations of thought and view and will because it regards them as itself or its own, weaves around them the delicate threads of "I-ness" and "my-ness" and lives in them like a spider in its web. It hates to be disturbed, as a spider hates attack on its web, and feels foreign and unhappy if transplanted to fresh viewpoints and formations as a spider feels foreign in another web than its own. This attachment must be entirely excised from the mind. Not only must we give up the ordinary attitude to the world and life to which the unawakened mind clings as its natural element; but we must not remain bound in any mental Construction of our own or in any intellectual thought-system or arrangement of religious dogmas or logical conclusions; we must not only cut asunder the snare of the mind and the senses, but flee also beyond the snare of the thinker, the snare of the theologian and the church-builder, the meshes of the Word and the bondage of the Idea. All these are within us waiting to wall in the spirit with forms; but we must always go beyond, always renounce the lesser for the greater, the finite for the Infinite; we must be prepared to proceed from Illumination to illumination, from experience to experience, from soul-state to soul-state so as to reach the utmost transcendence of the Divine and its utmost universality. Nor must we attach ourselves even to the truths we hold most securely, for they are but forms and expressions of the Ineffable who refuses to limit himself to any form or expression; always we must keep ourselves open to the higher Word from above that does not confine itself to its own sense and the light of the Thought that carries in it its own opposites.

2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   mind that inquires into everything, questions everything, builds up affirmations and unbuilds them, erects systems of certitude but finally accepts none of them as certain, affirms and questions the evidence of the senses, follows out the conclusions of the reason but undoes them again to arrive at different or quite opposite conclusions, and continues indefinitely if not ad infinitum this process. This is the history of human thought and human endeavour, a constant breaking of bounds only to move always in the same spirals enlarged perhaps but following the same or constantly similar curves of direction. The mind of humanity, ever seeking, ever active, never arrives at a firmly settled reality of life's aims and objects or at a settled reality of its own certitudes and convictions, an established foundation or firm formation of its idea of existence.
  At a certain point of this constant unrest and travail even the physical mind loses its conviction of objective certitude and enters into an agnosticism which questions all its own standards of life and knowledge, doubts whether all this is real or else whether all, even if real, is not futile; the vital mind, baffled by life and frustrated or else dissatisfied with all its satisfactions, overtaken by a deep disgust and disappointment, finds that all is vanity and vexation of spirit and is ready to reject life and existence as an unreality, all that it hunted after as an illusion, Maya; the thinking mind, unbuilding all its affirmations, discovers that all are mere mental Constructions and there is no reality in them or else that the only reality is something beyond this existence, something that has not been made or constructed, something
  Absolute and Eternal, - all that is relative, all that is of time is a dream, a hallucination of the mind or a vast delirium, an immense cosmic Illusion, a delusive figure of apparent existence.
   is that a dream is something evanescent without antecedents and without a sequel; ordinarily, too, it is without any sufficient coherence or any significance intelligible to our waking being.
  If our dreams wore like our waking life an aspect of coherence, each night taking up and carrying farther a past continuous and connected sleep experience as each day takes up again our waking world-experience, then dreams would assume to our mind quite another character. There is therefore no analogy between a dream and waking life; these are experiences quite different in their character, validity, order. Our life is accused of evanescence and often it is accused too, as a whole, of a lack of inner coherence and significance; but its lack of complete significance may be due to our lack or limitation of understanding: actually, when we go within and begin to see it from within, it assumes a complete connected significance; at the same time whatever lack of inner coherence was felt before disappears and we see that it was due to the incoherence of our own inner seeing and knowledge and was not at all a character of life. There is no surface incoherence in life, it rather appears to our minds as a chain of firm sequences, and, if that is a mental delusion, as is sometimes alleged, if the sequence is created by our minds and does not actually exist in life, that does not remove the difference of the two states of consciousness. For in dream the coherence given by an observing inner consciousness is absent, and whatever sense of sequence there is seems to be due to a vague and false imitation of the connections of waking life, a subconscious mimesis, but this imitative sequence is shadowy and imperfect, fails and breaks always and is often wholly absent. We see too that the dream-consciousness seems to be wholly devoid of that control which the waking consciousness exercises to a certain extent over life-circumstances; it has the Nature-automatism of a subconscient Construction and nothing of the conscious will and organising force of the evolved mind of the human being.
  Again the evanescence of a dream is radical and one dream has no connection with another; but the evanescence of the waking life is of details, - there is no evidence of evanescence in the connected totality of world-experience. Our bodies perish but
   souls proceed from birth to birth through the ages: stars and planets may disappear after a lapse of aeons or of many lightcycles, but universe, cosmic existence may well be a permanent as it is certainly a continuous activity; there is nothing to prove that the Infinite Energy which creates it has an end or a beginning either of itself or of its action. So far there is too great a disparateness between dream-life and waking life to make the analogy applicable.
  But it may be questioned whether our dreams are indeed totally unreal and without significance, whether they are not a figure, an image-record or a symbolic transcript or representation of things that are real. For that we have to examine, however summarily, the nature of sleep and of dream phenomena, their process of origination and their provenance. What happens in sleep is that our consciousness withdraws from the field of its waking experiences; it is supposed to be resting, suspended or in abeyance, but that is a superficial view of the matter. What is in abeyance is the waking activities, what is at rest is the surface mind and the normal conscious action of the bodily part of us; but the inner consciousness is not suspended, it enters into new inner activities, only a part of which, a part happening or recorded in something of us that is near to the surface, we remember. There is maintained in sleep, thus near the surface, an obscure subconscious element which is a receptacle or passage for our dream experiences and itself also a dream-builder; but behind it is the depth and mass of the subliminal, the totality of our concealed inner being and consciousness which is of quite another order. Normally it is a subconscient part in us, intermediate between consciousness and pure inconscience, that sends up through this surface layer its formations in the shape of dreams, Constructions marked by an apparent inconsequence and incoherence. Many of these are fugitive structures built upon circumstances of our present life selected apparently at random and surrounded with a phantasy of variation; others call back the past, or rather selected circumstances and persons of the past, as a starting-point for similar fleeting edifices. There are other dreams of the subconscious which seem to be pure phantasy
  Inconscient through which its formations rise into our waking or our subliminal being. When we sleep and the surface physical part of us, which is in its first origin here an output from the
  Inconscient, relapses towards the originating inconscience, it enters into this subconscious element, antechamber or substratum, and there it finds the impressions of its past or persistent habits of mind and experiences, - for all have left their mark on our subconscious part and have there a power of recurrence. In its effect on our waking self this recurrence often takes the form of a reassertion of old habits, impulses dormant or suppressed, rejected elements of the nature, or it comes up as some other not so easily recognisable, some peculiar disguised or subtle result of these suppressed or rejected but not erased impulses or elements. In the dream consciousness the phenomenon is an apparently fanciful Construction, a composite of figures and movements built upon or around the buried impressions with a sense in them that escapes the waking intelligence because it has no clue to the subconscient's system of significances. After a time this subconscious activity appears to sink back into complete inconscience and we speak of this state as deep dreamless sleep;
  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
  The Life Divine
   consciousness are a record or transcript of physical things and of our contacts with the physical universe. No doubt, all the three states can be classed as parts of an illusion, our experiences of them can be ranked together as Constructions of an illusory consciousness, our waking state no less illusory than our dream state or sleep state, since the only true truth or real reality is the incommunicable Self or One-Existence (Atman, Adwaita) which is the fourth state of the Self described by the Vedanta. But it is equally possible to regard and rank them together as three different orders of one Reality or as three states of consciousness in which is embodied our contact with three different grades of self-experience and world-experience.
  If this is a true account of dream experience, dreams can no longer be classed as a mere unreal figure of unreal things temporarily imposed upon our half-unconsciousness as a reality; the analogy therefore fails even as an illustrative support for the theory of the cosmic Illusion. It may be said, however, that our dreams are not themselves realities but only a transcript of reality, a system of symbol-images, and our waking experience of the universe is similarly not a reality but only a transcript of reality, a series or collection of symbol-images. It is quite true that primarily we see the physical universe only through a system of images impressed or imposed on our senses and so far the contention is justified; it may also be admitted that in a certain sense and from one view-point our experiences and activities can be considered as symbols of a truth which our lives are trying to express but at present only with a partial success and an imperfect coherence. If that were all, life might be described as a dream-experience of self and things in the consciousness of the Infinite. But although our primary evidence of the objects of the universe consists of a structure of sense images, these are completed, validated, set in order by an automatic intuition in the consciousness which immediately relates the image with the thing imaged and gets the tangible experience of the object, so that we are not merely regarding or reading a translation or sense-transcript of the reality but looking through the senseimage to the reality. This adequacy is amplified too by the action
  The Life Divine
   see an image of things where those things are not, it is an erroneous Construction of the senses, a visual hallucination; when we take for an objective fact a thing which is a subjective structure of the mind, a constructive mental error or an objectivised imagination or a misplaced mental image, it is a mental hallucination.
  An example of the first is the mirage, an example of the second is the classic instance of a rope taken for a snake. In passing we may note that there are many things called hallucinations which are not really that but symbol images sent up from the subliminal or experiences in which the subliminal consciousness or sense comes to the surface and puts us into contact with supraphysical realities; thus the cosmic consciousness which is our entry by a breaking down of our mental limitations into the sense of a vast reality, has been classed, even in admitting it, as a hallucination.
   false imaged manifestation of the Reality replacing in the mind or covering with its distorted resemblance a true manifestation.
  But here the world is a non-existent form of things, an illusory Construction imposed on the bare Reality, on the sole Existent which is for ever empty of things and formless: there would be a true analogy only if our vision constructed in the void air of the desert a figure of things that exist nowhere, or else if it imposed on a bare ground both rope and snake and other figures that equally existed nowhere.
  It is clear that in this analogy two quite different kinds of illusion not illustrative of each other are mistakenly put together as if they were identical in nature. All mental or sense hallucinations are really misrepresentations or misplacements or impossible combinations or false developments of things that are in themselves existent or possible or in some way within or allied to the province of the real. All mental errors and illusions are the result of an ignorance which miscombines its data or proceeds falsely upon a previous or present or possible content of knowledge. But the cosmic Illusion has no basis of actuality, it is an original and all-originating illusion; it imposes names, figures, happenings that are pure inventions on a Reality in which there never were and never will be any happenings, names or figures.
   in possibilities that mediate between the truth and actuality.
  But it has not the omniscience of an infinite Consciousness; it is limited in knowledge and has to supplement its restricted knowledge by imagination and discovery. It does not, like the infinite Consciousness, manifest the known, it has to discover the unknown; it seizes the possibilities of the Infinite, not as results or variations of forms of a latent Truth, but as Constructions or creations, figments of its own boundless imagination. It has not the omnipotence of an infinite conscious Energy; it can only realise or actualise what the cosmic Energy will accept from it or what it has the strength to impose or introduce into the sum of things because the secret Divinity, superconscient or subliminal, which uses it intends that that should be expressed in Nature. Its limitation of Knowledge constitutes by incompleteness, but also by openness to error, an Ignorance. In dealing with actualities it may misobserve, misuse, miscreate; in dealing with possibilities it may miscompose, miscombine, misapply, misplace; in its dealings with truths revealed to it it may deform, misrepresent, disharmonise. It may also make Constructions of its own which have no correspondence with the things of actual existence, no potentiality of realisation, no support from the truth behind them; but still these Constructions start from an illegitimate extension of actualities, catch at unpermitted possibilities, or turn truths to an application which is not applicable. Mind creates, but it is not an original creator, not omniscient or omnipotent, not even an always efficient demiurge. Maya, the Illusive Power, on the contrary, must be an original creator, for it creates all things out of nothing - unless we suppose that it creates out of the substance of the Reality, but then the things it creates must be in some way real; it has a perfect knowledge of what it wishes to create, a perfect power to create whatever it chooses, omniscient and omnipotent though only over its own illusions, harmonising them and linking them together with a magical sureness and sovereign energy, absolutely effective in imposing its own formations or figments passed off as truths, possibilities, actualities on the creature intelligence.
  Our mind works best and with a firm confidence when it
  The Life Divine
   of its operation; but, in reality, it is the mind's way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite. But, because it cannot do this with knowledge, it makes experimental Constructions of truth and possibility and a yet unrealised actuality: as its power of receiving inspirations of Truth is limited, it imagines, hypothetises, questions whether this or that may not be truths; as its force to summon real potentials is narrow and restricted, it erects possibilities which it hopes to actualise or wishes it could actualise; as its power to actualise is cramped and confined by the material world's oppositions, it figures subjective actualisations to satisfy its will of creation and delight of self-presentation. But it is to be noted that through the imagination it does receive a figure of truth, does summon possibilities which are afterwards realised, does often by its imagination exercise an effective pressure on the world's actualities. Imaginations that persist in the human mind, like the idea of travel in the air, end often by self-fulfilment; individual thought-formations can actualise themselves if there is sufficient strength in the formation or in the mind that forms it. Imaginations can create their own potentiality, especially if they are supported in the collective mind, and may in the long run draw on themselves the sanction of the cosmic Will. In fact all imaginations represent possibilities: some are able one day to actualise in some form, perhaps a very different form of actuality; more are condemned to sterility because they do not enter into the figure or scheme of the present creation, do not come within the permitted potentiality of the individual or do not accord with the collective or the generic principle or are alien to the nature or destiny of the containing world-existence.
  Thus the mind's imaginations are not purely and radically illusory: they proceed on the basis of its experience of actualities or at least set out from that, are variations upon actuality, or they figure the "may-be"s or "might-be"s of the Infinite, what could be if other truths had manifested, if existing potentials had been otherwise arranged or other possibilities than those already admitted became potential. Moreover, through

2.06_-_Reality_and_the_Cosmic_Illusion, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   consciousness: the individual has only a relative value and a temporary reality. But if Matter turns out to be itself unreal or derivative and simply a phenomenon of Energy, as seems now to be the probability, then Energy remains as the sole Reality; the percipient, his perception, the perceived object are only phenomena of Energy. But an Energy without a Being or Existence possessing it or a Consciousness supplying it, an Energy working originally in the void, - for the material field in which we see it at work is itself a creation, - looks itself very much like a mental Construction, an unreality: or it might be a temporary inexplicable outbreak of motion which might cease at any time to create phenomena; the Void of the Infinite alone would be enduring and real. The Buddhist theory of the percipient and the perception and the percept as a Construction of Karma, the process of some cosmic fact of Action, gave room to such a conclusion; for it led logically to the affirmation of the NonBeing, Void or Nihil. It is possible indeed that what is at work is not an Energy, but a Consciousness; as Matter reduces itself to
  Energy seizable by us not in itself but in its results and workings, so Energy could be reduced to action of a Consciousness seizable by us not in itself but in its results and workings. But if this
   for the Supreme Existence as it is for us in the universe. For we cannot suppose that Brahman is at all subject to Maya, since that would mean a principle of Ignorance clouding the
  Eternal's self-awareness; it would be to impose the limitations of our own consciousness on the eternal Reality. An Ignorance which occurs or intervenes in the course of manifestation as a result of a subordinate action of Consciousness and as part of a divine cosmic plan and its evolutionary meaning, is one thing and is logically conceivable; a meaningless ignorance or illusion eternal in the original consciousness of the Reality is another thing and not easily conceivable; it appears as a violent mental Construction which has no likelihood of validity in the truth of the Absolute. The dual consciousness of Brahman must be in no way an ignorance, but a self-awareness coexistent with a voluntary will to erect a universe of illusions which are held in a frontal perception aware at once of self and the illusory world, so that there is no delusion, no feeling of its reality. The delusion takes place only in the illusory world itself, and the Self or
  Brahman in the world either enjoys with a free participation or witnesses, itself separate and intangible, the play which lays its magical spell only upon the Nature-mind created for her action by Maya. But this would seem to signify that the Eternal, not content with its pure absolute existence, has the need to create, to occupy itself throughout Time with a drama of names and forms and happenings; it needs, being sole, to see itself as many, being peace and bliss and self-knowledge to observe an experience or representation of mingled knowledge and ignorance, delight and suffering, unreal existence and escape from unreal existence. For the escape is for the individual being constructed by Maya; the
   support of all physical experience, can be taken as the whole field of Maya. As a man in deep sleep passes into dreams in which he experiences self-constructed unstable structures of name, form, relation, happenings, and in the waking state externalises himself in the more apparently stable but yet transient structures of the physical consciousness, so the Self develops out of a state of massed consciousness its subjective and its objective cosmic experience. But the waking state is not a true waking from this original and causal sleep; it is only a full emergence into a gross external and objective sense of the positive reality of objects of consciousness as opposed to the subtle subjective dreamawareness of those objects: the true waking is a withdrawal from both objective and subjective consciousness and from the massed causal Intelligence into the superconscience superior to all consciousness; for all consciousness and all unconsciousness is Maya. Here, we may say, Maya is real because it is the self's experience of the Self, something of the Self enters into it, is affected by its happenings because it accepts them, believes in them, they are to it real experiences, creations out of its conscious being; but it is unreal because it is a sleep state, a dream state, an eventually transient waking state, not the true status of the superconscient Reality. Here there is no actual dichotomy of being itself, but there is a multiplicity of status of the one
  Being; there is no original dual consciousness implying a Will in the Uncreated to create illusory things out of non-existence, but there is One Being in states of superconscience and consciousness each with its own nature of self-experience. But the lower states, although they have a reality, are yet qualified by a building and seeing of subjective self-Constructions which are not the Real.
  The One Self sees itself as many, but this multiple existence is subjective; it has a multiplicity of its states of consciousness, but this multiplicity also is subjective; there is a reality of subjective experience of a real Being, but no objective universe.
  One to annul a self-contradictory dual status of being of the One.
  A phenomenal truth of multiplicity of the One is annulled by setting up a conceptual falsehood in the One creating an unreal multiplicity. The One for ever self-aware of its pure existence entertains a perpetual imagination or illusory Construction of itself as an infinite multiplicity of ignorant and suffering beings unaware of self who have to wake one by one to awareness of self and cease individually to be.
  In face of this solution of a perplexity by a new perplexity we begin to suspect that our original premiss must have been somewhere incomplete, - not an error, but only a first statement and indispensable foundation. We begin to envisage the Reality as an eternal oneness, status, immutable essence of pure existence supporting an eternal dynamis, motion, infinite multiplicity and diversity of itself. The immutable status of oneness brings out of itself the dynamis, motion and multiplicity, - the dynamis, motion and multiplicity not abrogating but bringing into relief the eternal and infinite oneness. If the consciousness of Brahman can be dual in status or action or even manifold, there seems to be no reason why Brahman should be incapable of a dual status or a manifold real self-experience of its being. The cosmic consciousness would then be, not a creative Illusion, but an experience of some truth of the Absolute. This explanation, if
   ourselves may be a true reality though of a lesser order, or they may be partly real, partly unreal, or they may be an unreal reality. If they are at all a true reality, there is no place for any theory of Maya; there is no illusory creation. If they are partly real, partly unreal, the fault must lie in something wrong either in the cosmic self-awareness or in our own seeing of ourselves and the universe which produces an error of being, an error of knowledge, an error in the dynamis of existence. But that error can amount only to an ignorance or a mixed knowledge and ignorance, and what needs to be explained then is not an original Cosmic Illusion but the intervention of Ignorance in the creative consciousness or in the dynamic action of the Eternal and Infinite. But if universe and ourselves are an unreal reality, if to a transcendental consciousness all this has no truth of existence and its apparent reality ceases once we step out of the field proper to Maya, then the concession accorded with one hand is taken away by the other; for what was conceded as a truth turns out to have been all the time an illusion. Maya and cosmos and ourselves are both real and unreal, - but the reality is an unreal reality, real only to our ignorance, unreal to any true knowledge.
  It is difficult to see why, once any reality is conceded to ourselves and to the universe, it should not be a true reality within its limits. It may be admitted that the manifestation must be on its surface a more restricted reality than the Manifested; our universe is, we may say, one of the rhythms of Brahman and not, except in its essential being, the whole reality: but that is not a sufficient reason for it to be set aside as unreal. It is no doubt so felt by mind withdrawing from itself and its structures: but this is only because the mind is an instrument of Ignorance and, when it withdraws from its Constructions, from its ignorant and imperfect picture of the universe, it is impelled to regard them as nothing more than its own fictions and formations, unfounded, unreal; the gulf between its ignorance and the supreme Truth and Knowledge disables it from discovering the true connections of the transcendent Reality and the cosmic Reality. In a higher status of consciousness the difficulty disappears, the connection
  The Life Divine
   take it in the sense that reality depends on perpetual duration or that the timeless only is true, is an ideative distinction, a mental Construction; it is not binding on a substantial and integral experience. Time is not necessarily cancelled out of existence by timeless Eternity; their relation is only verbally a relation of contradiction; in fact, it is more likely to be a relation of dependence.
  Similarly, the reasoning which cancels the dynamics of the
  But in experience we find that for us it is, normally, a quiescence that brings in the stable realisation of the eternal and the infinite: it is in silence or quietude that we feel most firmly the
  Something that is behind the world shown to us by our mind and senses. Our cognitive action of thought, our action of life and being seem to overlay the truth, the reality; they grasp the finite but not the infinite, they deal with the temporal and not the eternal Real. It is reasoned that this is so because all action, all creation, all determining perception limits; it does not embrace or grasp the Reality, and its Constructions disappear when we enter into the indivisible and indeterminable consciousness of the Real: these Constructions are unreal in eternity, however real they may seem or be in Time. Action leads to ignorance, to the created and finite; kinesis and creation are a contradiction of the immutable Reality, the pure uncreated Existence. But this reasoning is not wholly valid because it is looking at perception and action only as they are in our mental cognition of the world and its movement; but that is the experience of our surface being regarding things from its shifting motion in Time, a regard itself superficial, fragmentary and delimited, not total, not plunging into the inner sense of things. In fact we find that action need not bind or limit, if we get out of this moment-cognition into a status of cognition of the eternal proper to the true consciousness.
  Action does not bind or limit the liberated man; action does not bind or limit the Eternal: but we can go farther and say that action does not bind or limit our own true being at all. Action has no such effect on the spiritual Person or Purusha or on the psychic entity within us, it binds or limits only the surface constructed personality. This personality is a temporary expression of our self-being, a changing form of it, empowered to exist by it, dependent on it for substance and endurance, - temporary, but not unreal. Our thought and action are means for this expression of ourselves and, as the expression is incomplete and evolutive, as it is a development of our natural being in Time, thought
  Brahman, and in Brahman-consciousness the division of these concepts must disappear in a reconciling self-vision; but we can arrive at their true unity only by passing beyond the intellectual
  Reason and finding out through spiritual experience where they meet and become one and what is the spiritual reality of their apparent divergence. In fact, in the Brahman-consciousness the divergences cannot exist, they must by our passage into it converge into unity; the divisions of the intellectual reason may correspond to a reality, but it must be then the reality of a manifold Oneness. The Buddha applied his penetrating rational intellect supported by an intuitive vision to the world as our mind and sense see it and discovered the principle of its Construction and the way of release from all Constructions, but he refused to go farther. Shankara took the farther step and regarded the suprarational Truth, which Buddha kept behind the veil as realisable by cancellation of the Constructions of consciousness but
  Brahman as all these beings or as the self of all these beings, the One in all, all in the One has no secure foundation, since it reposes in one of its terms on an illusion, on a Construction of
  Maya. That term, the cosmic term, has to crumble, for all these beings which we saw as the Brahman were illusions; then what is our assurance of our experience of the other term, the pure
  Self, the silent, static or absolute Reality, since that too comes to us in a mind moulded of delusion and formed in a body created by an Illusion? An overwhelming self-evident convincingness, an experience of absolute authenticity in the realisation or experience is not an unanswerable proof of sole reality or sole finality: for other spiritual experiences such as that of the omnipresent Divine Person, Lord of a real Universe, have the same convincing, authentic and final character. It is open to the intellect which has once arrived at the conviction of the unreality of all other things, to take a farther step and deny the reality of
  Self and of all existence. The Buddhists took this last step and refused reality to the Self on the ground that it was as much as the rest a Construction of the mind; they cut not only God but the eternal Self and impersonal Brahman out of the picture.
  An uncompromising theory of Illusion solves no problem of our existence; it only cuts the problem out for the individual by showing him a way of exit: in its extreme form and effect, our being and its action become null and without sanction, its experience, aspiration, endeavour lose their significance; all, the one incommunicable relationless Truth excepted and the turning away to it, become equated with illusion of being, are part of a universal Illusion and themselves illusions. God and ourselves and the universe become myths of Maya; for God is only a reflection of Brahman in Maya, ourselves are only a reflection of Brahman in illusory individuality, the world is only an imposition on the Brahman's incommunicable self-existence.
   spiritual experience may undo a whole edifice of reasonings and conclusions erected by the logical intelligence. Here the theory of
  Illusionism is in occupation of a very solid ground; for, although it is in itself no more than a mental formulation, the experience it formulates into a philosophy accompanies a most powerful and apparently final spiritual realisation. It comes upon us with a great force of awakening to reality when the thought is stilled, when the mind withdraws from its Constructions, when we pass into a pure selfhood void of all sense of individuality, empty of all cosmic contents: if the spiritualised mind then looks at individual and cosmos, they may well seem to it to be an illusion, a scheme of names and figures and movements falsely imposed on the sole reality of the Self-Existent. Or even the sense of self becomes inadequate; both knowledge and ignorance disappear into sheer Consciousness and consciousness is plunged into a trance of pure superconscient existence. Or even existence ends by becoming too limiting a name for that which abides solely for ever; there is only a timeless Eternal, a spaceless Infinite, the utterness of the Absolute, a nameless Peace, an overwhelming single objectless Ecstasy. There can certainly be no doubt of the validity - complete within itself - of this experience; there can be no denial of the overwhelming decisive convincingness
  - ekatma-pratyaya-saram - with which this realisation seizes the consciousness of the spiritual seeker. But still all spiritual experience is experience of the Infinite and it takes a multitude of directions; some of them - and not this alone - are so close to the Divine and the Absolute, so penetrated with the reality of Its presence or with the ineffable peace and power of the liberation from all that is less than It, that they carry with them this overwhelming sense of finality complete and decisive. There are a hundred ways of approaching the Supreme Reality and, as is the nature of the way taken, so will be the nature of the ultimate experience by which one passes into That which is ineffable, That of which no report can be given to the mind or expressed by any utterance. All these definitive culminations may be regarded as penultimates of the one Ultimate; they are steps by which the soul crosses the limits of Mind into the
  - any reason for maintaining them in continuous or recurrent existence through all Time: if it so maintains them, it is because they are based on the realities of the spirit. But, necessarily, when thus integrally seen, the phenomenal reality would take on another appearance than when it is viewed by the reason and sense of the finite being; it would have another and deeper reality, another and greater significance, another and more subtle and complex process of its movements of existence. The canons of reality and all the forms of thought created by the finite reason and sense would appear to the greater consciousness as partial Constructions with an element of truth in them and an element of error; these Constructions might therefore be described as at once real and unreal, but the phenomenal world itself would not become either unreal or unreal-real by that fact: it would put on another reality of a spiritual character; the finite would reveal itself as a power, a movement, a process of the Infinite.
  An original and ultimate consciousness would be a consciousness of the Infinite and necessarily unitarian in its view of diversity, integral, all-accepting, all-embracing, all-discriminating because all-determining, an indivisible whole-vision. It would see the essence of things and regard all forms and movements as phenomenon and consequence of the essential Reality, motions and formations of its power of being. It is held by the reason that truth must be empty of any conflict of contradictions: if so, since the phenomenal universe is or seems to be the contrary of the essential Brahman it must be unreal; since individual being is the contrary of both transcendence and universality, it must be unreal. But what appear as contradictions to a reason based on the finite may not be contradictions to a vision or a larger reason based on the infinite. What our mind sees as contraries may be to the infinite consciousness not contraries but complementaries: essence and phenomenon of the essence are complementary to each other, not contradictory, - the phenomenon manifests the essence; the finite is a circumstance and not a contradiction of the infinite; the individual is a self-expression of the universal and the transcendent, - it is not a contradiction or something quite other than it, it is the universal concentrated and selective, it is
  The Life Divine
   then a status or degree of consciousness in which its acts and formations are wholly or partly unreal? If this unreality cannot be attributed to an original cosmic Illusion, to Maya, there is still in the universe itself a power of illusion of Ignorance. It is in the power of the Mind to conceive things that are not real, it is in its power even to create things that are not real or not wholly real; its very view of itself and universe is a Construction that is not wholly real or wholly unreal. Where does this element of unreality begin and where does it stop, and what is its cause and what ensues on the removal of both the cause and the consequence? Even if all cosmic existence is not in itself unreal, cannot that description be applied to the world of Ignorance in which we live, this world of constant change and birth and death and frustration and suffering, and does not the removal of the Ignorance abolish for us the reality of the world which it creates, or is not a departure out of it the natural and only issue? This would be valid, if our ignorance were a pure ignorance without any element of truth or knowledge in it. But in fact our consciousness is a mixture of the true and the false; its acts and creations are not a pure invention, a baseless structure. The structure it builds, its form of things or form of the universe, is not a mixture of reality and the unreal so much as a half comprehension, a half expression of the real, and, since all consciousness is force and therefore potentially creative, our ignorance has the result of wrong creation, wrong manifestation, wrong action or misconceived and misdirected energy of the being. All world-existence is manifestation, but our ignorance is the agent of a partial, limited and ignorant manifestation, - in part an expression but in part also a disguise of the original being, consciousness and delight of existence. If this state of things is permanent and unalterable, if our world must always move in this circle, if some Ignorance is the cause of all things and all action here and not a condition and circumstance, then indeed the cessation of individual ignorance could only come by an escape of the individual from world-being, and a cessation of the cosmic ignorance would be the destruction of world-being.
  But if this world has at its root an evolutionary principle, if
  A farther distinction has to be made in our conceptions of unreality, so as to avoid a possible confusion in our dealings with this problem of the Ignorance. Our mind, or a part of it, has a pragmatic standard of reality; it insists on a standard of fact, of actuality. All that is fact of existence is to it real, but for it this factuality or reality of the actual is limited to the phenomena of this terrestrial existence in the material universe. But terrestrial or material existence is only a part manifestation, it is a system of actualised possibilities of the Being which does not exclude all other possibilities not yet actualised or not actualised here.
  In a manifestation in Time new realities can emerge, truths of being not yet realised can put forth their possibilities and become actual in the physical and terrestrial existence; other truths of being there may be that are supraphysical and belong to another domain of manifestation, not realised here but still real. Even what is nowhere actual in any universe, may be a truth of being, a potential of being, and cannot, because it is not yet expressed in form of existence, be taxed as unreal. But our mind or this part of it still insists on its pragmatic habit or conception of the real which admits only the factual and actual as true and is prone to regard all else as unreal. There is then for this mind an unreality which is of a purely pragmatic nature: it consists in the formulation of things which are not necessarily unreal in themselves but are not realised or perhaps cannot be realised by ourselves or in present circumstances or in our actual world of being; this is not a true unreality, it is not an unreal but an unrealised, not an unreal of being but only an unreal of present or known fact. There is, again, an unreality which is conceptual and perceptive and is caused by an erroneous conception and perception of the real: this too is not or need not be an unreality of being, it is only a false Construction of consciousness due to limitation by Ignorance. These and other secondary movements of our ignorance are not the heart of the problem, for that turns

2.07_-_The_Knowledge_and_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  How has any principle or power in the infinite self-awareness been able to put self-knowledge behind it and exclude all but its own characteristic limited action? Certain thinkers8 have
  8 Buddha refused to consider the metaphysical problem; the process by which our unreal individuality is constructed and a world of suffering maintained in existence and the method of escape from it is all that is of importance. Karma is a fact; the Construction of objects, of an individuality not truly existent is the cause of suffering: to get rid of
  Karma, individuality and suffering must be our one objective; by that elimination we shall pass into whatever may be free from these things, permanent, real: the way of liberation alone matters.
  The Life Divine
   of the nature of Mind, Illusion or Ignorance might conceivably be regarded as the source of our natural existence: for limitation of knowledge and obscuration of knowledge by Mind-nature create error and illusion, illusions created by Mind-action are among the first facts of our consciousness. It might therefore be conceivably held that Mind is the matrix of an Ignorance which makes us create or represent to ourselves a false world, a world that is nothing more than a subjective Construction of the consciousness. Or else Mind might be the matrix in which some original Illusion or Ignorance, Maya or Avidya, cast the seed of a false impermanent universe; Mind would still be the mother, - a "barren mother" since the child would be unreal, - and Maya or Avidya could be looked at as a sort of grandmother of the universe; for Mind itself would be a production or reproduction of Maya. But it is difficult to discern the physiognomy of this obscure and enigmatic ancestress; for we have then to impose a cosmic imagination or an illusion-consciousness on the eternal
  Reality; Brahman the Reality must itself either be or have or support a constructing Mind or some constructive consciousness greater than Mind but of an analogous nature, must be by its activity or its sanction the creator and even perhaps in some sort by participation a victim, like Mind, of its own illusion and error. It would not be less perplexing if Mind were simply a medium or mirror in which there falls the reflection of an original illusion or a false image or shadow of the Reality. For the origin of this medium of reflection would be inexplicable and the origin also of the false image cast upon it would be inexplicable. An indeterminable Brahman could only be reflected as something indeterminable, not as a manifold universe. Or if it be the inequality of the reflecting medium, its nature as of rippling and restless water that creates broken images of the
   world might be a reality and only the mind's Construction of it or picture of it erroneous or imperfect. But this would imply that there is a Knowledge, other than our mental thought and perception which is only an attempt at knowing, a true cognition which is aware of the Reality and aware also in it of the truth of a real universe.
  For if we found that the highest Reality and an ignorant
  To know, we have always to dissolve the rigid Constructions of the ignorant and self-willed intellect and look freely and flexibly at the facts of existence. Its fundamental fact is consciousness which is power, and we actually see that this power has three ways of operating. First, we find that there is a consciousness behind all, embracing all, within all, which is eternally, universally, absolutely aware of itself whether in unity or multiplicity or in both simultaneously or beyond both in its sheer absolute.
  This is the plenitude of the supreme divine self-knowledge; it is also the plenitude of the divine all-knowledge. Next, at the other pole of things, we see this consciousness dwelling upon apparent oppositions in itself, and the most extreme antinomy of all reaches its acme in what seems to us to be a complete nescience of itself, an effective, dynamic, creative Inconscience, though we know that this is merely a surface appearance and that the divine Knowledge works with a sovereign security and sureness within the operations of the Inconscient. Between these two oppositions and as a mediary term we see Consciousness working with a partial, limited self-awareness which is equally superficial, for behind it and acting through it is the divine AllKnowledge. Here in its intermediate status, it seems to be a standing compromise between the two opposites, between the supreme Consciousness and the Nescience, but may prove rather in a larger view of our data to be an incomplete emergence of the Knowledge to the surface. This compromise or imperfect emergence we call the Ignorance, from our own point of view, because ignorance is our own characteristic way of the soul's self-withholding of complete self-knowledge. The origin of these three poises of the power of consciousness and their exact relation is what we have, if possible, to discover.

2.09_-_Memory,_Ego_and_Self-Experience, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   exclusion of all becoming and can on the other side absorb himself in the becoming to the apparent exclusion of all stable self-consciousness. Both sides of the mind, separating as antagonists, condemn what they reject as unreal or else as only a play of the conscious mind; to one or the other, either the Divine, the Self, or the world is only relatively real so long as the mind persists in creating them, the world an effective dream of Self, or
  God and Self a mental Construction or an effective hallucination.
  The true relation has not been seized, because these two sides of existence must always appear discordant and unreconciled to our intelligence so long as there is only a partial knowledge.
   surface imagination is a selection from a vaster more creative and effective subliminal image-building power of consciousness.
  A mind with immeasurably wider and more subtle perceptions, a life-energy with a greater dynamism, a subtle-physical substance with a larger and finer receptivity are building out of themselves our surface evolution. A psychic entity is there behind these occult activities which is the true support of our individualisation; the ego is only an outward false substitute: for it is this secret soul that supports and holds together our self-experience and world-experience; the mental, vital, physical, external ego is a superficial Construction of Nature. It is only when we have seen both our self and our nature as a whole, in the depths as well as on the surface, that we can acquire a true basis of knowledge.

2.0_-_Reincarnation_and_Karma, #Theosophy, #Rudolf Steiner, #Occultism
  In such observations as the preceding, the presuppositions are supplied for following the human being beyond birth and death. Within the boundaries formed by birth and death the human being belongs to the three worlds, of corporality, of soul, and of spirit. The soul forms the link between body and spirit because it penetrates the third member of the body, the soul-body, with a capacity for sensation, and because it permeates the first member of the spirit, the spirit-self, as consciousness-soul. In this way it takes part and lot during life with the body as well as with the spirit. This comes to expression in its whole existence. It will depend on the Construction of the soul-body how the sentient-soul can unfold its capabilities. And, on the other hand, it will depend on the life of the consciousness-soul to what extent the spirit-self can develop itself in it. The more highly developed the soul-body is, the more complete is the intercourse which the sentient-
   p. 73

2.0_-_THE_ANTICHRIST, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  and theologians. But the hierarchy which was set in question if only
  temporarily by this movement, formed the Construction of piles upon
  which, alone, the Jewish people was able to subsist in the midst of the
  the world at enormous pains, the _residuum_ of its political autonomy:
  to attack this Construction was tantamount to attacking the most
  profound popular instinct, the most tenacious national will to live
  know ever more thoroughly, this most admirable work of art on a grand
  scale, was the beginning, its Construction was calculated _to prove_
  its worth by millenniums,--unto this day nothing has ever again been

2.1.01_-_God_The_One_Reality, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The form of that which is in Time is or appears to be evanescent, but the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with all that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in possibility, in power, in consciousness in the Eternal. Form is manifested and withdrawn from manifestation; it may be manifested by immediate apparition or it may be manifested by Construction and withdrawn from manifestation by destruction or disaggregation, but in either case it exists beforehand in the consciousness and being of the Eternal. If it did not so preexist in power and possibility, it could not be created in actuality. For the actual proceeds from the possible and the possible is always a possibility of the truth of the Eternal.
  The Supreme is knowable to itself but unknowable to mind, inexpressible by words, because mind can grasp and words coined by the mind can express only limited, relative and divided things. Mind gets only misleading inadequate indefinite impressions or too definite reflective ideas of things too much beyond itself. Even here in its own field it grasps not things in themselves, but processes and phenomena, significant aspects, Constructions and figures. But the Supreme is to its own absolute consciousness for ever self-known and self-aware, as also to supramental gnosis it is intimately known and knowable.

2.1.03_-_Man_and_Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Journeyman's work he can do, for man is essentially a journeyman. He is skilful in putting things [up], buildings, a job, a swindle. In pulling down he is perfect, a destroyer ne plus ultra. The world is full of his Constructions, but more pervasive is his destruction; but that leaves few traces. But still the great doers are few in number, the good doers are many, the poor doers are legion, the evil doers hardly less. All this shows that he is a transitional and evolving animal, the highly evolved are rare, the poorly evolved numerous, the ill-evolved a multitude.

2.10_-_Knowledge_by_Identity_and_Separative_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The Life Divine
   idea of the object from all this evidence. Whatever is deficient in the interpretation of the image thus constructed is filled up by the intervention of the reason or the total understanding intelligence. If the first composite intuition were the result of a direct contact or if it summarised the action of a total intuitive mentality master of its perceptions, there would be no need for the intervention of the reason except as a discoverer or organiser of knowledge not conveyed by the sense and its suggestions: it is, on the contrary, an intuition working on an image, a sense document, an indirect evidence, not working upon a direct contact of consciousness with the object. But since the image or vibration is a defective and summary documentation and the intuition itself limited and communicated through an obscure medium, acting in a blind light, the accuracy of our intuitional interpretative Construction of the object is open to question or at least likely to be incomplete. Man has had perforce to develop his reason in order to make up for the deficiencies of his sense instrumentation, the fallibility of his physical mind's perceptions and the paucity of its interpretation of its data.
  Our world-knowledge is therefore a difficult structure made up of the imperfect documentation of the sense image, an intuitional interpretation of it by perceptive mind, life-mind and sense-mind, and a supplementary filling up, correction, addition of supplementary knowledge, co-ordination, by the reason. Even so our knowledge of the world we live in is narrow and imperfect, our interpretations of its significances doubtful: imagination, speculation, reflection, impartial weighing and reasoning, inference, measurement, testing, a further correction and amplification of sense evidence by Science, - all this apparatus had to be called in to complete the incompleteness. After all that the result still remains a half-certain, half-dubious accumulation of acquired indirect knowledge, a mass of significant images and ideative representations, abstract thought counters, hypotheses, theories, generalisations, but also with all that a mass of doubts and a never-ending debate and inquiry. Power has come with knowledge, but our imperfection of knowledge leaves us without any idea of the true use of the power, even of the aim towards
   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
  It should be noted, however, that owing to this complexity the action of the subliminal sense can be confusing or misleading, especially if it is interpreted by the outer mind to which the secret of its operations is unknown and its principles of sign Construction and symbolic figure-languages foreign; a greater inner power of intuition, tact, discrimination is needed to judge and interpret rightly its images and experiences. It is still the fact that they add immensely to our possible scope of knowledge and widen the narrow limits in which our sense-bound outer physical consciousness is circumscribed and imprisoned.
  But more important is the power of the subliminal to enter into a direct contact of consciousness with other consciousness or with objects, to act without other instrumentation, by an essential sense inherent in its own substance, by a direct mental vision, by a direct feeling of things, even by a close envelopment and intimate penetration and a return with the contents of what is enveloped or penetrated, by a direct intimation or impact on the substance of mind itself, not through outward signs or figures, - a revealing intimation or a self-communicating impact of thoughts, feelings, forces. It is by these means that the inner being achieves an immediate, intimate and accurate spontaneous knowledge of persons, of objects, of the occult and to us intangible energies of world-Nature that surround us and impinge upon our own personality, physicality, mindforce and life-force. In our surface mentality we are sometimes aware of a consciousness that can feel or know the thoughts and inner reactions of others or become aware of objects or happenings without any observable sense-intervention or otherwise exercise powers supernormal to our ordinary capacity; but these capacities are occasional, rudimentary, vague. Their possession is proper to our concealed subliminal self and, when they emerge, it is by a coming to the surface of its powers or operations. These emergent operations of the subliminal being or some of them are now fragmentarily studied under the name of psychic phenomena, - although they have ordinarily nothing to do with the psyche, the soul, the inmost entity in us, but only with the inner mind, the inner vital, the subtle-physical parts
  In our surface mind we have no direct means of knowing even other men who are of our own kind and have a similar mentality and are vitally and physically built on the same model.
  We can acquire a general knowledge of the human mind and the human body and apply it to them with the aid of the many constant and habitual outer signs of the human inner movements with which we are familiar; these summary judgments can be farther eked out by our experience of personal character and habits, by instinctive application of what self-knowledge we have to our understanding and judgment of others, by inference from speech and conduct, by insight of observation and insight of sympathy. But the results are always incomplete and very frequently deceptive: our inferences are as often as not erroneous Constructions, our interpretation of the outward signs a mistaken guess-work, our application of general knowledge or our self-knowledge baffled by elusive factors of personal difference, our very insight uncertain and unreliable. Human beings therefore live as strangers to each other, at best tied by a very partial sympathy and mutual experience; we do not know enough, do not know as well as we know ourselves - and that itself is little - even those nearest to us. But in the subliminal inner consciousness it is possible to become directly aware of the thoughts and feelings around us, to feel their impact, to
  The Life Divine
   true knowledge. Its main character is a knowledge by the direct contact of consciousness with its object or of consciousness with other consciousness; but in the end we discover that this power is an outcome of a secret knowledge by identity, a translation of it into a separative awareness of things. For as in the indirect contact proper to our normal consciousness and surface cognition it is the meeting or friction of the living being with the existence outside it that awakens the spark of conscious knowledge, so here it is some contact that sets in action a pre-existent secret knowledge and brings it to the surface. For consciousness is one in the subject and the object, and in the contact of existence with existence this identity brings to light or awakens in the self the dormant knowledge of this other self outside it. But while this pre-existent knowledge comes up in the surface mind as a knowledge acquired, it arises in the subliminal as a thing seen, caught from within, remembered as it were, or, when it is fully intuitive, self-evident to the inner awareness; or it is taken in from the object contacted but with an immediate response as to something intimately recognisable. In the surface consciousness knowledge represents itself as a truth seen from outside, thrown on us from the object, or as a response to its touch on the sense, a perceptive reproduction of its objective actuality. Our surface mind is obliged to give to itself this account of its knowledge, because the wall between itself and the outside world is pierced by the gates of sense and it can catch through these gates the surface of outward objects though not what is within them, but there is no such ready-made opening between itself and its own inner being: since it is unable to see what is within its deeper self or observe the process of the knowledge coming from within, it has no choice but to accept what it does see, the external object, as the cause of its knowledge. Thus all our mental knowing of things represents itself to us as objective, a truth imposed on us from outside; our knowledge is a reflection or responsive Construction reproducing in us a figure or picture or a mental scheme of something that is not in our own being. In fact, it is a hidden deeper response to the contact, a response coming from within that throws up from there an inner knowledge of the

2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Time, but to a definite succession of moments.
  Therefore in his superficial consciousness man is to himself dynamically, practically, the man of the moment, not the man of the past who once was but is no longer in existence, nor the man of the future who is not yet in being; it is by memory that he links himself with the one, by anticipation with the other: a continuous ego-sense runs through the three times, but this is a centralising mental Construction, not an essential or an extended

2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
   reality. Into the intermediate subjective and mental realities which stand between them, falsehood can enter, but it takes either truth from above or truth from below as the substance out of which it builds itself and both are pressing upon it to turn its
  8 V. 5. 1. misConstructions into truth of life and truth of spirit.
  There are in these planes of supraphysical experience powers and forms of vital mind and life that seem to be the prephysical foundation of the discordant, defective or perverse forms and powers of life-mind and life-force which we find in the terrestrial existence. There are forces, and subliminal experience seems to show that there are supraphysical beings embodying those forces, that are attached in their root-nature to ignorance, to darkness of consciousness, to misuse of force, to perversity of delight, to all the causes and consequences of the things that we call evil.
  These powers, beings or forces are active to impose their adverse Constructions upon terrestrial creatures; eager to maintain their reign in the manifestation, they oppose the increase of light and truth and good and, still more, are antagonistic to the progress of the soul towards a divine consciousness and divine existence. It is this feature of existence that we see figured in the tradition of the
   the conclusions of an occult inquiry, - for here we are told that there are conscious influences that attach themselves to objects and these can be good or evil; but it might still be held that this does not affect the neutrality of the object which does not act by an individualised consciousness but only as it is utilised for good or for evil or for both together: the duality of good and evil is not native to the material principle, it is absent from the world of Matter.
  The duality begins with conscious life and emerges fully with the development of mind in life; the vital mind, the mind of desire and sensation, is the creator of the sense of evil and of the fact of evil. Moreover, in animal life, the fact of evil is there, the evil of suffering and the sense of suffering, the evil of violence and cruelty and strife and deception, but the sense of moral evil is absent; in animal life there is no duality of sin or virtue, all action is neutral and permissible for the preservation of life and its maintenance and for the satisfaction of the life-instincts. The sensational values of good and evil are inherent in the form of pain and pleasure, vital satisfaction and vital frustration, but the mental idea, the moral response of the mind to these values are a creation of the human being. It does not follow, as might be hastily inferred, that they are unrealities, mental Constructions only, and that the only true way to receive the activities of Nature is either a neutral indifference or an equal acceptance or, intellectually, an admission of all that she may do as a divine or a natural law in which everything is impartially admissible. That is indeed one side of the truth: there is an infrarational truth of Life and Matter which is impartial and neutral and admits all things as facts of Nature and serviceable for the creation, preservation or destruction of life, three necessary movements of the universal Energy which are all connectedly indispensable and, each in its own place, of equal value. There is too a truth of the detached reason which can look on all that is thus admitted by Nature as serviceable to her processes in life and matter and observe everything that is with an unmoved neutral impartiality and acceptance; this is a philosophic and scientific reason that witnesses and seeks to understand but considers it futile to judge
   impose itself on it by a constructed and no longer an inherent knowledge, because this stuff is still full of nescience, heavily burdened and enveloped with the inconscience of Matter. Next, the emergence takes place in a separated form of life which has to affirm itself against a principle of inanimate material inertia and a constant pull of that material inertia towards disintegration and a relapse into the original inanimate Inconscience.
  This separated life-form has also to affirm itself, supported only by a limited principle of association, against an outside world which is, if not hostile to its existence, yet full of dangers and on which it has to impose itself, conquer life-room, arrive at expression and propagation, if it wishes to survive. The result of an emergence of consciousness in these conditions is the growth of a self-affirming vital and physical individual, a Construction of Nature of life and matter with a concealed psychic or spiritual true individual behind it for which Nature is creating this outward means of expression. As mentality increases, this vital and material individual takes the more developed form of a constantly self-affirming mental, vital and physical ego. Our surface consciousness and type of existence, our natural being, has developed its present character under the compulsion of these two initial and basic facts of the evolutionary emergence.
  In its first appearance consciousness has the semblance of a miracle, a power alien to Matter that manifests unaccountably in a world of inconscient Nature and grows slowly and with difficulty. Knowledge is acquired, created out of nothing as it were, learned, increased, accumulated by an ephemeral ignorant creature in whom at birth it is entirely absent or present only, not as knowledge, but in the form of an inherited capacity proper to the stage of development of this slowly learning ignorance.
   step different possibilities of fact, significance, judgment, interpretation, relation present themselves; some have to be tested and rejected, others accepted and confirmed: to shut out error is impossible without limiting the chances of acquisition of knowledge. Observation is the first instrument of the mind, but observation itself is a complex process open at every step to the mistakes of the ignorant observing consciousness; misprision of the fact by the senses and the sense-mind, omission, wrong selection and putting together, unconscious additions made by a personal impression or personal reaction create a false or an imperfect composite picture; to these errors are added the errors of inference, judgment, interpretation of facts by the intelligence: when even the data are not sure or perfect, the conclusions built on them must also be insecure and imperfect.
  Consciousness in its acquisition of knowledge proceeds from the known to the unknown; it builds a structure of acquired experience, memories, impressions, judgments, a composite mental plan of things which is of the nature of a shifting and ever modifiable fixity. In the reception of new knowledge, what comes in to be received is judged in the light of past knowledge and fitted into the structure; if it cannot properly fit, it is either dovetailed in anyhow or rejected: but the existing knowledge and its structures or standards may not be applicable to the new object or new field of knowledge, the fitting may be a misfitting or the rejection may be an erroneous response. To misprision and wrong interpretation of facts, there is added misapplication of knowledge, miscombination, misConstruction, misrepresentation, a complicated machinery of mental error. In all this enlightened obscurity of our mental parts a secret intuition is at work, a truth-urge that corrects or pushes the intelligence to correct what is erroneous, to labour towards a true picture of things and a true interpretative knowledge. But intuition itself is limited in the human mind by mental misprision of its intimations and is unable to act in its own right; for whether it be physical, vital or mental intuition, it has to present itself in order to be received, not nude and pure, but garbed with a mental coating or entirely enveloped in an ample mental vesture;
  The Life Divine
   individuality with a personal drive of mind-tendency, a mental temperament, a mind formation of its own. This surface mental individuality is ego-centric; it looks at the world and things and happenings from its own standpoint and sees them not as they are but as they affect itself: in observing things it gives them the turn suitable to its own tendency and temperament, selects or rejects, arranges truth according to its own mental preference and convenience; observation, judgment, reason are all determined or affected by this mind-personality and assimilated to the needs of the individuality and the ego. Even when the mind aims most at a pure impersonality of truth and reason, a sheer impersonality is impossible to it; even the most trained, severe and vigilant intellect fails to observe the twists and turns it gives to truth in the reception of fact and idea and the Construction of its mental knowledge. Here we have an almost inexhaustible source of distortion of truth, a cause of falsification, an unconscious or half-conscious will to error, an acceptance of ideas or facts not by a clear perception of the true and the false, but by preference, personal suitability, temperamental choice, prejudgment. Here is a fruitful seed-plot for the growth of falsehood or a gate or many gates through which it can enter by stealth or by an usurping but acceptable violence. Truth too can enter in and take up its dwelling, not by its own right, but at the mind's pleasure.
  In the terms of the Sankhya psychology we can distinguish three types of mental individuality, - that which is governed by the principle of obscurity and inertia, first-born of the Inconscience, tamasic; that which is governed by a force of passion and activity, kinetic, rajasic; that which is cast in the mould of the sattwic principle of light, harmony, balance. The tamasic intelligence has its seat in the physical mind: it is inert to ideas,
   us evil and so to re-form our being, to reconstitute and shape ourselves into the image of an ideal, is a more profound ethical motive, because it comes nearer to the true issue; it rests on the sound idea that our life is a becoming and that there is something which we have to become and be. But the ideals constructed by the human mind are selective and relative; to shape our nature rigidly according to them is to limit ourselves and make a Construction where there should be growth into larger being. The true call upon us is the call of the Infinite and the Supreme; the self-affirmation and self-abnegation imposed on us by Nature are both movements towards that, and it is the right way of self-affirmation and self-negation taken together in place of the wrong, because ignorant, way of the ego and in place of the conflict between the yes and the no of Nature that we have to discover. If we do not discover that, either the push of life will be too strong for our narrow ideal of perfection, its instrumentation will break and it will fail to consummate and perpetuate itself, or at best a half result will be all that we shall obtain, or else the push away from life will present itself as the only remedy, the one way out of the otherwise invincible grasp of the Ignorance. This indeed is the way out usually indicated by religion; a divinely enjoined morality, a pursuit of piety, righteousness and virtue as laid down in a religious code of conduct, a law of God determined by some human inspiration, is put forward as a part of the means, the direction, by which we can tread the way that leads to the exit, the issue. But this exit leaves the problem where it was; it is only a way of escape for the personal being out of the unsolved perplexity of the cosmic existence. In ancient Indian spiritual thought there was a clearer perception of the difficulty; the practice of truth, virtue, right will and right doing was regarded as a necessity of the approach to spiritual realisation, but in the realisation itself the being arises to the greater consciousness of the Infinite and Eternal and shakes away from itself the burden of sin and virtue, for that belongs to the relativity and the Ignorance. Behind this larger truer perception lay the intuition that a relative good is a training imposed by World-Nature upon us so that we may pass through

2.14_-_The_Two_Hundred_and_Eighty-Eight_Sparks, #General Principles of Kabbalah, #Rabbi Moses Luzzatto, #unset
  tinues up to the time when the Creator returns and
  builds a new Construction.

2.14_-_The_Unpacking_of_God, #Sex Ecology Spirituality, #Ken Wilber, #Philosophy
  To remain arguing about the exteriors is to effectively seal out the interior and thus the superior. Focusing on the exterior world being holistic thus misses the central transformative occasion.
  Long ago Nagarjuna devastated such approaches, pointing out that holistic or atomistic, or both or neither, are all beside the point (and, he added, they're all false anyway). It is the radical deConstruction of all conceptualizations whatsoever that paves the way for pure intuition (prajna) of Shunyata (Emptiness or Openness). If we meet even the Buddha and are supposed to kill him, guess how holism will fare.
  Thus, however true the original intuition of Spirit is (and I do not doubt that it is true), it is not facilitated by an interpretation that reduces all of Spirit's dimensions merely to the Right-Hand path, merely to descriptions of the great interlocking order (even if those descriptions are true enough).2 Those interpretations, taken in and by themselves, block the transformative event; those interpretations, driven originally by a true intuition of the very Divine, do not facilitate the further descent of that Divine; those interpretations are unskillful to midwife the birth of Spirit (which is nonetheless the original source of what turns out to be less-than-adequate interpretations).
  This is why, I think, Hegel says, "For anything to be finite, is just to suppress itself and put itself aside." And thus, "all that is determinate and finite is unstable." And it is this incompleteness, this instability, that drives the agitated movement of the entire finite and manifest universe: "Only insofar," he says, "as something has contradiction in itself does it move, have impulse, or activity." (And Eros, as we saw, is this agitated movement to find higher unions and thus overcome or escape the instability, and Eros therefore finally rests only in the infinite, which itself has no contradiction and thus is the "timeless," the "changeless," the indestructible Abyss, the Vajra or Diamond nature-although all of those terms are not descriptive per se, but only developmental signifiers.)
  I mention all of this because, as I said, virtually every mystically oriented philosopher ends up making some sort of these types of statements-none, perhaps, with more exuberance than Francis Bradley: "Relation, cause, space, time, thing, and self are self-contradictory." And Nagarjuna's powerful dialectic is an intense and unrelenting bearing-down on every single category of thought imaginable, all with the same result: they are totally selfcontradictory and, if consistently pressed, they totally self-destruct (leaving Emptiness, leaving the formless infinite; the deConstruction of the phenomenal leaves prajna).
  The deConstructionists have picked up certain of these lines of thought (mostly from Hegel, whom Derrida uncharacteristically treats with much respect), but after Bradley and Nagarjuna, the deConstructionists are very thin soup indeed, and, depressingly, they almost always miss the punch line: if you don't want to be a complete selfcontradiction, then you must rest in infinity.
  But admittedly, the philosopher-sages' explanations of why all holons are "self-contradictory" are not very clear, and have caused a great deal of confusion. I think the situation can be explained more easily and a bit more clearly.

2.15_-_Reality_and_the_Integral_Knowledge, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Matter, - substance itself, subtle or dense, mental or material, - is form and body of Spirit and would never have been created if it could not be made a basis for the self-expression of the Spirit. The apparent Inconscience of the material universe holds in itself darkly all that is eternally self-revealed in the luminous Superconscient; to reveal it in Time is the slow and deliberate delight of Nature and the aim of her cycles.
  But there are other conceptions of reality, other conceptions of the nature of knowledge which demand consideration. There is the view that all that exists is a subjective creation of Mind, a structure of Consciousness, and that the idea of an objective reality self-existent, independent of Consciousness, is an illusion, since we have and can have no evidence of any such independent self-existence of things. This way of seeing may lead to the affirmation of the creative Consciousness as the sole Reality or to the denial of all existence and the affirmation of Non-Existence or a nescient Zero as the sole Reality. For, in one view, the objects constructed by consciousness have no intrinsic reality, they are merely structures; even the consciousness that constructs them is itself only a flux of perceptions that assume an appearance of connection and continuity and create a sense of continuous time, but in reality these things have no stable basis as they are only an appearance of reality. This would mean that the reality is an eternal absence at once of all self-conscious existence and of all that constitutes movement of existence: Knowledge would mean a return to that from the appearance of the constructed universe. There would be a double and complete self-extinction, the disappearance of Purusha, the cessation or extinction of Prakriti; for the conscious Soul and Nature are the two terms of our being and comprehend all that we mean by existence, and the negation of both is the absolute Nirvana. What is real, then, must be either an Inconscience, in which this flux and these structures appear, or a Superconscience beyond all idea of self or existence. But this view of the universe is only true of the appearance of things when we regard our surface mind as the whole of consciousness; as a description of the working of that Mind it is valid: there, undoubtedly, all looks like a flux and a Construction by an impermanent Consciousness. But this cannot prevail as a whole account of existence if there is a greater and deeper self-knowledge and world-knowledge, a knowledge by identity, a consciousness to which that knowledge is normal and a Being of which that consciousness is the eternal self-awareness; for then the subjective and the objective can be real and intimate to that consciousness and being, both can be something of itself, sides of its identity, authentic to its existence.
  On the other hand, if the constructing Mind or Consciousness is real and the sole reality, then the universe of material beings and objects may have an existence, but it is purely subjective-structural, made by Consciousness out of itself, maintained by it, dissolving into it in their disappearance. For if there is nothing else, no essential Existence or Being supporting the creative Power, and there is not, either, a sustaining Void or Nihil, then this Consciousness which creates everything must itself have or be an existence or a substance; if it can make structures, they must be Constructions out of its own substance or forms of its own existence. A consciousness which is not that of an Existence or is not itself an existence, must be an unreality, a perceptive Force of a Void or in a Void raising there unreal structures made of nothing, - a proposition which is not easily acceptable unless all others prove to be invalid. It then becomes apparent that what we see as consciousness must be a Being or an Existence out of whose substance of consciousness all is created.
  But if we thus get back to the biune or the dual reality of Being and Consciousness, we can either suppose with Vedanta one original Being or with Sankhya a plurality of beings to whom Consciousness or some Energy to which we attribute consciousness presents its structures. If a plurality of separate original beings alone is real, then, since each would be or create its own world in its own consciousness, the difficulty is to account for their relations in a single identical universe; there must be a one Consciousness or one Energy, - corresponding to the Sankhya idea of a single Prakriti which is the field of experience of many like Purushas, - in which they meet in an identical mind-constructed universe. This theory of things has the advantage of accounting for the multitude of souls and multitude of things and the oneness in diversity of their experience, while at the same time it gives a reality to the separate spiritual growth and destiny of the individual being. But if we can suppose a One Consciousness, or a One Energy, creating a multitude of figures of itself and accommodating in its world a plurality of beings, there is no difficulty in supposing a one original Being who supports or expresses himself in a plurality of beings, - souls or spiritual powers of his one-existence; it would follow also that all objects, all the figures of consciousness would be figures of the Being. It must then be asked whether this plurality and these figures are realities of the one Real Existence, or representative personalities and images only, or symbols or values created by Mind to represent It. This would depend largely on whether it is only Mind as we know it that is in action or a deeper and greater Consciousness, of which Mind is a surface instrument, executrix of its initiations, medium of its manifestations. If it is the former, the universe constructed and seen by Mind can only have a subjective or symbolic or representative reality: if the latter, then the universe and its natural beings and objects can be true realities of the One Existence, forms or powers of its being manifested by its force of being. Mind would be only an interpreter between the universal Reality and the manifestations of its creative Consciousness-Force, Shakti, Prakriti, Maya.
  To our subjective mind the infinity of existence is one symbol, the infinity of non-existence is another symbol. The infinity of the Inconscient and the infinity of the Superconscient are two poles of the manifestation of the absolute Parabrahman, and our existence between these two poles and our passage from one to the other are a progressive seizing, a constant interpretation, a subjective building up in ourselves of this manifestation of the Unmanifest. Through such an unfolding of our self-existence we have to arrive at the consciousness of its ineffable Presence and of ourselves and the world and all that is and all that is not as the unveiling of that which never entirely unveils itself to anything other than its own self-light eternal and absolute.
  But this way of seeing things belongs to the action of the mind interpreting the relation between the Being and the external Becoming; it is valid as a dynamic mental representation corresponding to a certain truth of the manifestation, but subject to the proviso that these symbolic values of things do not make the things themselves mere significant counters, abstract symbols like mathematical formulae or other signs used by the mind for knowledge: for forms and happenings in the universe are realities significant of Reality; they are self-expressions of That, movements and powers of the Being. Each form is there because it is an expression of some power of That which inhabits it; each happening is a movement in the working out of some Truth of the Being in its dynamic process of manifestation. It is this significance that gives validity to the mind's interpretative knowledge, its subjective Construction of the universe; our mind is primarily a percipient and interpreter, secondarily and derivatively a creator. This indeed is the value of all mental subjectivity that it reflects in it some truth of the Being which exists independently of the reflection, - whether that independence presents itself as a physical objectivity or a supraphysical reality perceived by the mind but not perceptible by the physical senses.
  Mind, then, is not the original constructor of the universe: it is an intermediate power valid for certain actualities of being; an agent, an intermediary, it actualises possibilities and has its share in the creation, but the real creatrix is a Consciousness, an Energy inherent in the transcendent and cosmic Spirit.

2.2.02_-_Consciousness_and_the_Inconscient, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  It is not an unborn eternal Matter from which it is born or of which it is the eternal force or in and on which it works, as was once supposed and as some still suppose. For that is now only a Construction of the speculative mind, an idea, a hypothesis, an arbitrary postulate for which there is no discoverable correspondent reality. Matter, as we now know it, is something that we

2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding, #General Principles of Kabbalah, #Rabbi Moses Luzzatto, #unset
  case of the Primordial Kings) should result from it. This
  first Construction containing the design for ZO was
  fashioned in Mother at the time of gestation. As the

2.20_-_The_Philosophy_of_Rebirth, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  But even then the developing vitalistic theory need not spiritualise itself, need not admit the real existence of a soul or its immortality or eternity. It might regard the personality still as a phenomenal creation of the universal Life by the interaction of life consciousness and physical form and force, but with a wider, more variable and subtler action of both upon each other and another history than it had at first seen to be possible. It might even arrive at a sort of vitalistic Buddhism, admitting Karma, but admitting it only as the action of a universal Life-force; it would admit as one of its results the continuity of the stream of personality in rebirth by mental association, but might deny any real self for the individual or any eternal being other than this ever-active vital Becoming. On the other hand, it might, obeying a turn of thought which is now beginning to gain a little in strength, admit a universal Self or cosmic Spirit as the primal reality and Life as its power or agent and so arrive at a form of spiritualised vital Monism. In this theory too a law of rebirth would be possible but not inevitable; it might be a phenomenal fact, an actual law of life, but it would not be a logical result of the theory of being and its inevitable consequence.
  Adwaita of the Mayavada, like Buddhism, started with the already accepted belief - part of the received stock of an antique knowledge - of supraphysical planes and worlds and a commerce between them and ours which determined a passage from earth and, though this seems to have been a less primitive discovery, a return to earth of the human personality. At any rate their thought had behind it an ancient perception and even experience, or at least an age-long tradition, of a before and after for the personality which was not confined to the experience of the physical universe; for they based themselves on a view of self and world which already regarded a supraphysical consciousness as the primary phenomenon and physical being as only a secondary and dependent phenomenon. It was around these data that they had to determine the nature of the eternal Reality and the origin of the phenomenal becoming. Therefore they admitted the passage of the personality from this to other worlds and its return into form of life upon earth; but the rebirth thus admitted was not in the Buddhistic view a real rebirth of a real spiritual Person into the forms of material existence. In the later Adwaita view the spiritual reality was there, but its apparent individuality and therefore its birth and rebirth were part of a cosmic illusion, a deceptive but effective Construction of universal Maya.
  In Buddhistic thought the existence of the Self was denied, and rebirth could only mean a continuity of the ideas, sensations and actions which constituted a fictitious individual moving between different worlds, - let us say, between differently organised planes of idea and sensation; for, in fact, it is only the conscious continuity of the flux that creates a phenomenon of self and a phenomenon of personality. In the Adwaitic Mayavada there was the admission of a Jivatman, an individual self, and even of a real self of the individual;5 but this concession to our normal language and ideas ends by being only apparent. For it turns out that there is no real and eternal individual, no "I" or "you", and therefore there can be no real self of the individual, even no true universal self, but only a Self apart from the universe, ever unborn, ever unmodified, ever unaffected by the mutations of phenomena. Birth, life, death, the whole mass of individual and cosmic experience, become in the last resort no more than an illusion or a temporary phenomenon; even bondage and release can be only such an illusion, a part of temporal phenomena: they amount only to the conscious continuity of the illusory experiences of the ego, itself a creation of the great Illusion, and the cessation of the continuity and the consciousness into the superconsciousness of That which alone was, is and ever will be, or rather which has nothing to do with Time, is for ever unborn, timeless and ineffable. be any true individual, only at most a one Self omnipresent and animating each mind and body with the idea of an "I".

2.21_-_The_Order_of_the_Worlds, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  The descent of the Soul into the Ignorance can be thought of as an abrupt precipitation or immediate lapse of a pure spiritual being out of the superconscient spiritual Reality into the first inconscience and the subsequent evolving phenomenal life of material Nature. If that were so, there might be the Absolute above and the Inconscient below, with the material world created out of it, and the issue, the return back would then be a similar abrupt or precipitous transit from a material embodied world-being into the transcendent Silence. There would be no intermediate powers or realities other than Matter and Spirit, no other planes than the material, no other worlds than the world of Matter. But this idea is too trenchant and simple a Construction and cannot outlive a wider view of the complex nature of existence.
  It has then to be asked what are mind and life, and it may be answered that they are products of Matter or of the Energy in Matter. Or else they are forms of consciousness that arise as results of an evolution from Inconscience to Superconscience: consciousness itself is only a bridge of transition; it is spirit becoming partially aware of itself before plunging into its normal trance of luminous superconscience. Even if there proved to be planes of larger life and mind, they would only be subjective Constructions of this intermediary consciousness erected on the way to that spiritual culmination. But the difficulty here is that mind and life are too different from Matter to be products of Matter; Matter itself is a product of Energy, and mind and life must be regarded as superior products of the same Energy. If we admit the existence of a cosmic Spirit, the Energy must be spiritual; life and mind must be independent products of a spiritual energy and themselves powers of manifestation of the Spirit. It then becomes irrational to suppose that Spirit and Matter alone exist, that they are the two confronting realities and that Matter is the sole possible basis of the manifestation of spirit; the idea of a sole material world becomes immediately untenable. Spirit must be capable of basing its manifestation on the Mind principle or on the Life principle and not only on the principle of Matter; there can then be and logically there should be worlds of Mind and worlds of Life; there may even be worlds founded on a subtler and more plastic, more conscious principle of Matter.
  If it be said that subjective experience or subtle-sense images can easily be deceptive, since we have no recognised method or standard of verification and a too great tendency to admit the extraordinary and miraculous or supernatural at its face value, this may be admitted: but error is not the prerogative of the inner subjective or subliminal parts of us, it is also an appanage of the physical mind and its objective methods and standards, and such liability to error cannot be a reason for shutting out a large and important domain of experience; it is a reason rather for scrutinising it and finding out in it its own true standards and its characteristic, appropriate and valid means of verification. Our subjective being is the basis of our objective experience, and it is not probable that only its physical objectivisations are true and the rest unreliable. The subliminal consciousness, when rightly interrogated, is a witness to truth and its testimony is confirmed again and again even in the physical and the objective field; that testimony cannot, then, be disregarded when it calls our attention to things within us or to things that belong to planes or worlds of a supraphysical experience. At the same time belief by itself is not evidence of reality; it must base itself on something more valid before one can accept it. It is evident that the beliefs of the past are not a sufficient basis for knowledge, even though they cannot be entirely neglected: for a belief is a mental Construction and may be a wrong building; it may often answer to some inner intimation and then it has a value, but, as often as not, it disfigures the intimation, usually by a translation into terms familiar to our physical and objective experience, such as that which converted the hierarchy of the planes into a physical hierarchy or geographical space-extension, turned the rarer heights of subtle substance into material heights and placed the abodes of the gods on the summits of physical mountains. All truth supraphysical or physical must be founded not on mental belief alone, but on experience, - but in each case experience must be of the kind, physical, subliminal or spiritual, which is appropriate to the order of the truths into which we are empowered to enter; their validity and significance must be scrutinised, but according to their own law and by a consciousness which can enter into them and not according to the law of another domain or by a consciousness which is capable only of truths of another order; so alone can we be sure of our steps and enlarge firmly our sphere of knowledge.

2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Where then would the temporary dwelling in the supraphysical take place? what would be the soul's other habitat? It might seem that it ought to be on a mental plane, in mental worlds, both because on man the mental being the attraction of that plane, already active in life, must prevail when there is not the obstacle of the attachment to the body, and because the mental plane should be, evidently, the native and proper habitat of a mental being. But this does not automatically follow, because of the complexity of man's being; he has a vital as well as a mental existence, - his vital part often more powerful and prominent than the mental, - and behind the mental being is a soul of which it is the representative. There are, besides, many planes or levels of world-existence and the soul has to pass through them to reach its natural home. In the physical plane itself or close to it there are believed to be layers of greater and greater subtlety which may be regarded as sub-planes of the physical with a vital and a mental character; these are at once surrounding and penetrating strata through which the interchange between the higher worlds and the physical world takes place. It might then be possible for the mental being, so long as its mentality is not sufficiently developed, so long as it is restricted mainly to the more physical forms of mind and life activity, to be caught and delayed in these media. It might even be obliged to rest there entirely between birth and birth; but this is not probable and could only happen if and in so far as its attachment to the earth-forms of its activity was so great as to preclude or hamper the completion of the natural upward movement. For the postmortal state of the soul must correspond in some way to the development of the being on earth, since this after-life is not a free upward return from a temporary downward deviation into mortality, but a normal recurrent circumstance which intervenes to help out the process of a difficult spiritual evolution in the physical existence. There is a relation which the human being in his evolution on earth develops with higher planes of existence, and that must have a predominant effect on his internatal dwelling in these planes; it must determine his direction after death and determine too the place, period and character of his self-experience there.
  It may be also that he may linger for a time in one of those annexes of the other worlds created by his habitual beliefs or by the type of his aspirations in the mortal body. We know that he creates images of these superior planes, which are often mental translations of certain elements in them, and erects his images into a system, a form of actual worlds; he builds up also desire worlds of many kinds to which he attaches a strong sense of inner reality: it is possible that these Constructions may be so strong as to create for him an artificial post-mortal environment in which he may linger. For the image-making power of the human mind, its imagination, which is in his physical life only an indispensable aid to his acquisition of knowledge and his life-creation, may in a higher scale become a creative force which would enable the mental being to live for a while amid its own images until they were dissolved by the soul's pressure. All these buildings are of the nature of larger life Constructions; in them his mind translates some of the real conditions of the greater mental and vital worlds into terms of his physical experience magnified, prolonged, extended to a condition beyond physicality: he carries by this translation the vital joy and vital suffering of the physical being into supraphysical conditions in which they have a greater scope, fullness and endurance. These constructive environments must therefore be considered, so far as they have any supraphysical habitat, as annexes of the vital or of the lower mental planes of existence.
  But there are also the true vital worlds, - original Constructions, organised developments, native habitats of the universal life-principle, the cosmic vital Anima, acting in its own field and in its own nature. On his internatal journey he may be held there for a period by force of the predominantly vital character of the influences which have shaped his earthly existence, - for these influences are native to the vital world and their hold on him would detain him for a while in their proper province: he may be kept in the grasp of that which held him in its grasp even in the physical being. Any residence of the soul in annexes or in its own Constructions could be only a transitional stage of the consciousness in its passage from the physical to the supraphysical state; it must pass from these structures into the true worlds of supraphysical Nature. It may enter at once into the worlds of other-life, or it may remain first, as a transitional stage, in some region of subtle-physical experience whose surroundings may seem to it a prolongation of the circumstances of physical life, but in freer conditions proper to a subtler medium and in some kind of happy perfection of mind or life or a finer bodily existence. Beyond these subtle-physical planes of experience and the life-worlds there are also mental or spiritual-mental planes to which the soul seems to have an internatal access and into which it may pursue its internatal journey; but it is not likely to live consciously there if there has not been a sufficient mental or soul development in this life. For these levels must normally be the highest the evolving being can internatally inhabit, since one who has not gone beyond the mental rung in the ladder of being would not be able to ascend to any supramental or overmental state; or if he had so developed as to overleap the mental level and could attain so far, it might not be possible for him to return so long as the physical evolution has not developed here an organisation of an overmental or supramental life in Matter.
  But, even so, the mental worlds are not likely to be the last normal stage of the after-death passage; for man is not entirely mental: it is the soul, the psychic being, and not the mind, that is the traveller between death and birth, and the mental being is only a predominant element in the figure of its self-expression.
  These are very summary popular notions and offer no foothold to the philosophic reason and no answer to a search for the true significance of life. A vast world-system which exists only as a convenience for turning endlessly on a wheel of Ignorance with no issue except a final chance of stepping out of it, is not a world with any real reason for existence.
  A world which serves only as a school of sin and virtue and consists of a system of rewards and whippings, does not make any better appeal to our intelligence. The soul or spirit within us, if it is divine, immortal or celestial, cannot be sent here solely to be put to school for this kind of crude and primitive moral education; if it enters into the Ignorance, it must be because there is some larger principle or possibility of its being that has to be worked out through the Ignorance. If, on the other hand, it is a being from the Infinite plunged for some cosmic purpose into the obscurity of Matter and growing to self-knowledge within it, its life here and the significance of that life must be something more than that of an infant coddled and whipped into virtuous ways; it must be a growth out of an assumed ignorance towards its own full spiritual stature with a final passage into an immortal consciousness, knowledge, strength, beauty, divine purity and power, and for such a spiritual growth this law of Karma is all too puerile. Even if the soul is something created, an infant being that has to learn from Nature and grow into immortality, it must be by a larger law of growth and not by some divine code of primitive and barbaric justice. This idea of Karma is a Construction of the smaller part of the human vital mind concerned with its petty rules of life and its desires and joys and sorrows and erecting their puny standards into the law and aim of the cosmos. These notions cannot be acceptable to the thinking mind; they have too evidently the stamp of a Construction fashioned by our human ignorance.
  But the same solution can be elevated to a higher level of reason and given a greater plausibility and the colour of a cosmic principle. For, first, it may be based on the unassailable ground that all energies in Nature must have their natural consequence; if any are without visible result in the present life, it may well be that the outcome is only delayed, not withheld for ever. Each being reaps the harvest of his works and deeds, the returns of the action put forth by the energies of his nature, and those which are not apparent in his present birth must be held over for a subsequent existence. It is true that the result of the energies and actions of the individual may accrue not to himself but to others when he is gone; for that we see constantly happening, - it happens indeed even during a man's lifetime that the fruits of his energies are reaped by others; but this is because there is a solidarity and a continuity of life in Nature and the individual cannot altogether, even if he so wills, live for himself alone. But, if there is a continuity of his own life by rebirth for the individual and not only a continuity of the mass life and the cosmic life, if he has an ever-developing self, nature and experience, then it is inevitable that for him too the working of his energies should not be cut off abruptly but must bear their consequence at some time in his continuous and developing existence. Man's being, nature, circumstances of life are the result of his own inner and outer activities, not something fortuitous and inexplicable: he is what he has made himself; the past man was the father of the man that now is, the present man is the father of the man that will be.

2.22_-_The_Supreme_Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  It is the completeness of this union which is indicated by the
  Gita's satatam mac-cittah.. The life of the ego is founded on a Construction of the apparent mental, vital and physical truth of existence, on a nexus of pragmatic relations between the individual soul and Nature, on an intellectual, emotional and sensational interpretation of things used by the little limited I in
  For Purusha veils himself in this round, veils his divine and immortal being in ignorance and is subject to the law of an insistent limiting Prakriti. That law is the compelling rule of the three gunas. It is a triple stair that stumbles upward towards the divine light but cannot reach it. At its base is the law or dharma of inertia: the tamasic man inertly obeys in a customary mechanical action the suggestions and impulses, the round of will of his material and his half-intellectualised vital and sensational nature. In the middle intervenes the kinetic law or dharma; the rajasic man, vital, dynamic, active, attempts to impose himself on his world and environment, but only increases the wounding weight and tyrant yoke of his turbulent passions, desires and egoisms, the burden of his restless self-will, the yoke of his rajasic nature. At the top presses down upon life the harmonic regulative law or dharma; the sattwic man attempts to erect and follow his limited personal standards of reasoning knowledge, enlightened utility or mechanised virtue, his religions and philosophies and ethical formulas, mental systems and Constructions, fixed channels of idea and conduct which do not agree with the totality of the meaning of life and are constantly being broken in the movement of the wider universal purpose.
   of these things alone, neither a mechanical routine execution of the first crude law of Nature, nor the struggle of a kinetic soul of action, nor a victorious emergence of conscious light and reason and good and knowledge. There is a mixture of all these dharmas out of which our will and intelligence make a more or less arbitrary Construction to be realised as best it can, but never in fact realised except by compromise with other compelling things in the universal Prakriti. The sattwic ideals of our enlightened will and reason are either themselves compromises, at best progressive compromises, subject to a constant imperfection and flux of change, or if absolute in their character, they can be followed only as a counsel of perfection ignored for the most part in practice or successful only as a partial influence.

2.23_-_A_Virtuous_Woman_is_a_Crown_to_Her_Husband, #General Principles of Kabbalah, #Rabbi Moses Luzzatto, #unset
  it returns. But the nether beings lack that essence of
  Light which is necessary for their Construction, and for
  that reason "Kingdom is no more that one poi nt. More

2.23_-_Man_and_the_Evolution, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This terrestrial evolutionary working of Nature from Matter to Mind and beyond it has a double process: there is an outward visible process of physical evolution with birth as its machinery, - for each evolved form of body housing its own evolved power of consciousness is maintained and kept in continuity by heredity; there is, at the same time, an invisible process of soul evolution with rebirth into ascending grades of form and consciousness as its machinery. The first by itself would mean only a cosmic evolution; for the individual would be a quickly perishing instrument, and the race, a more abiding collective formulation, would be the real step in the progressive manifestation of the cosmic Inhabitant, the universal Spirit: rebirth is an indispensable condition for any long duration and evolution of the individual being in the earth-existence. Each grade of cosmic manifestation, each type of form that can house the indwelling spirit, is turned by rebirth into a means for the individual soul, the psychic entity, to manifest more and more of its concealed consciousness; each life becomes a step in a victory over Matter by a greater progression of consciousness in it which shall make eventually Matter itself a means for the full manifestation of the Spirit.
  But this account of the process and meaning of the terrestrial creation is at every point exposed to challenge in the mind of man himself, because the evolution is still half-way on its journey, is still in the Ignorance, is still seeking in the mind of a half-evolved humanity for its own purpose and significance. It is possible to challenge the theory of evolution on the ground that it is insufficiently founded and that it is superfluous as an explanation of the process of terrestrial existence. It is open to doubt, even if evolution is granted, whether man has the capacity to develop into a higher evolutionary being. It is open also to doubt whether the evolution is likely to go any farther than it has gone already or whether a supramental evolution, the appearance of a consummated Truth-Consciousness, a being of Knowledge, is at all probable in the fundamental Ignorance of the earthly Nature. Another Construction neither teleological nor evolutionary can be put on the workings of the Spirit in the manifestation here, and it may be as well before proceeding farther to formulate succinctly the line of thinking which makes such a Construction possible.
  Admitting that the creation is a manifestation of the Timeless Eternal in a Time Eternity, admitting that there are the seven grades of Consciousness and that the material Inconscience has been laid down as a basis for the reascent of the Spirit, admitting that rebirth is a fact, a part of the terrestrial order, still a spiritual evolution of the individual being is not an inevitable consequence of any of these admissions or even of all of them together. It is possible to take another view of the spiritual significance and the inner process of terrestrial existence. If each thing created is a form of the manifest Divine Existence, each is divine in itself by the spiritual presence within it, whatever its appearance, its figure or character in Nature. In each form of manifestation the Divine takes the delight of existence and there is no need of change or progress within it. Whatever ordered display or hierarchy of actualised possibilities is necessitated by the nature of the Infinite Being, is sufficiently provided for by the numberless variation, the teeming multitude of forms, types of consciousness, natures that we see everywhere around us. There is no teleological purpose in creation and there cannot be, for all is there in the Infinite: the Divine has nothing that he needs to gain or that he has not; if there is creation and manifestation, it is for the delight of creation, of manifestation, not for any purpose. There is then no reason for an evolutionary movement with a culmination to be reached or an aim to be worked out and effectuated or a drive towards ultimate perfection.

2.24_-_The_Evolution_of_the_Spiritual_Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  If no decisive but only a contributory result, an accretion of some new finer elements to the sum of the consciousness, has been the general consequence and there has been no lifetransformation, it is because man in the mass has always deflected the spiritual impulsion, recanted from the spiritual ideal or held it only as a form and rejected the inward change.
  Spirituality cannot be called upon to deal with life by a nonspiritual method or attempt to cure its ills by the panaceas, the political, social or other mechanical remedies which the mind is constantly attempting and which have always failed and will continue to fail to solve anything. The most drastic changes made by these means change nothing; for the old ills exist in a new form: the aspect of the outward environment is altered, but man remains what he was; he is still an ignorant mental being misusing or not effectively using his knowledge, moved by ego and governed by vital desires and passions and the needs of the body, unspiritual and superficial in his outlook, ignorant of his own self and the forces that drive and use him. His life Constructions have a value as expressions of his individual and collective being in the stage to which they have reached or as a machinery for the convenience and welfare of his vital and physical parts and a field and medium for his mental growth, but they cannot take him beyond his present self or serve as a machinery to transform him; his and their perfection can only come by his farther evolution. Only a spiritual change, an evolution of his being from the superficial mental towards the deeper spiritual consciousness, can make a real and effective difference. To discover the spiritual being in himself is the main business of the spiritual man and to help others towards the same evolution is his real service to the race; till that is done, an outward help can succour and alleviate, but nothing or very little more is possible.
  It is true that the spiritual tendency has been to look more beyond life than towards life. It is true also that the spiritual change has been individual and not collective; its result has been successful in the man, but unsuccessful or only indirectly operative in the human mass. The spiritual evolution of Nature is still in process and incomplete, - one might almost say, still only beginning, - and its main preoccupation has been to affirm and develop a basis of spiritual consciousness and knowledge and to create more and more a foundation or formation for the vision of that which is eternal in the truth of the spirit. It is only when Nature has fully confirmed this intensive evolution and formation through the individual that anything radical of an expanding or dynamically diffusive character can be expected or any attempt at collective spiritual life, - such attempts have been made, but mostly as a field of protection for the growth of the individual's spirituality, - acquire a successful permanence.
  For till then the individual must be preoccupied with his own problem of entirely changing his mind and life into conformity with the truth of the spirit which he is achieving or has achieved in his inner being and knowledge. Any premature attempt at a large-scale collective spiritual life is exposed to vitiation by some incompleteness of the spiritual knowledge on its dynamic side, by the imperfections of the individual seekers and by the invasion of the ordinary mind and vital and physical consciousness taking hold of the truth and mechanising, obscuring or corrupting it. The mental intelligence and its main power of reason cannot change the principle and persistent character of human life, it can only effect various mechanisations, manipulations, developments and formulations. But neither is mind as a whole, even spiritualised, able to change it; spirituality liberates and illumines the inner being, it helps mind to communicate with what is higher than itself, to escape even from itself, it can purify and uplift by the inner influence the outward nature of individual human beings: but so long as it has to work in the human mass through mind as the instrument, it can exercise an influence on the earth-life but not bring about a transformation of that life. For this reason there has been a prevalent tendency in the spiritual mind to be satisfied with such an influence and in the main to seek fulfilment in other-life elsewhere or to abandon altogether any outward-going endeavour and concentrate solely on an individual spiritual salvation or perfection. A higher instrumental dynamis than mind is needed to transform totally a nature created by the Ignorance.
  Another objection to the mystic and his knowledge is urged, not against its effect upon life but against his method of the discovery of Truth and against the Truth that he discovers. One objection to the method is that it is purely subjective, not true independently of the personal consciousness and its Constructions, not verifiable. But this ground of cavil has no great value: for the object of the mystic is self-knowledge and God-knowledge, and that can only be arrived at by an inward and not by an outward gaze. Or it is the supreme Truth of things that he seeks, and that too cannot be arrived at by an outward inquiry through the senses or by any scrutiny or research that founds itself on outsides and surfaces or by speculation based on the uncertain data of an indirect means of knowledge. It must come by a direct vision or contact of the consciousness with the soul and body of the Truth itself or through a knowledge by identity, by the self that becomes one with the self of things and with their truth of power and their truth of essence. But it is urged that the actual result of this method is not one truth common to all, there are great differences; the conclusion suggested is that this knowledge is not truth at all but a subjective mental formation.
  But this objection is based on a misunderstanding of the nature of spiritual knowledge. Spiritual truth is a truth of the spirit, not a truth of the intellect, not a mathematical theorem or a logical formula. It is a truth of the Infinite, one in an infinite diversity, and it can assume an infinite variety of aspects and formations: in the spiritual evolution it is inevitable that there should be a many-sided passage and reaching to the one Truth, a many-sided seizing of it; this many-sidedness is the sign of the approach of the soul to a living reality, not to an abstraction or a constructed figure of things that can be petrified into a dead or stony formula. The hard logical and intellectual notion of truth as a single idea which all must accept, one idea or system of ideas defeating all other ideas or systems, or a single limited fact or single formula of facts which all must recognise, is an illegitimate transference from the limited truth of the physical field to the much more complex and plastic field of life and mind and spirit.

2.26_-_The_Ascent_towards_Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  It is a first condition of this change that the mental Man we now are should become inwardly aware and in possession of his own deeper law of being and its processes; he must become the psychic and inner mental being master of his energies, no longer a slave of the movements of the lower Prakriti, in control of it, seated securely in a free harmony with a higher law of Nature.
  An increasing control of the individual over his own action of nature, a more and more conscious participation in the action of universal Nature, is a marked character, it is indeed a logical consequence, of the evolutionary principle and process. All action, all mental, vital, physical activities in the world are the operation of a universal Energy, a Consciousness-Force which is the power of the Cosmic Spirit working out the cosmic and individual truth of things. But since this creative Consciousness assumes in Matter a mask of inconscience and puts on the surface appearance of a blind universal Force executing a plan or organisation of things without seeming to know what it is doing, the first result is kin to this appearance; it is the phenomenon of an inconscient physical individualisation, a creation not of beings but of objects. These are formed existences with their own qualities, properties, power of being, character of being; but Nature's plan in them and organisation of them have to be worked out mechanically without any beginning of participation, initiation or conscious awareness in the individual object which emerges as the first dumb result and inanimate field of her action and creation. In animal life the Force begins to become slowly conscious on the surface and puts forth the form, no longer of an object, but of an individual being; but this imperfectly conscious individual, although it participates, senses, feels, yet only works out what the Force does in it without any clear intelligence or observation of what is being done; it seems to have no other choice or will than that which is imposed on it by its formed nature. In human mind there is the first appearance of an observing intelligence that regards what is being done and of a will and choice that have become conscious; but the consciousness is still limited and superficial: the knowledge also is limited and imperfect, it is a partial intelligence, a half understanding, groping and empirical in great part or, if rational, then rational by Constructions, theories, formulas. There is not as yet a luminous seeing which knows things by a direct grasp and arranges them with a spontaneous precision according to the seeing, according to the scheme of their inherent truth; although there is a certain element of instinct and intuition and insight which has some beginning of this power, the normal character of human intelligence is an inquiring reason or reflective thought which observes, supposes, infers, concludes, arrives by labour at a constructed truth, a constructed scheme of knowledge, a deliberately arranged action of its own making. Or rather this is what it strives to be and partly is; for its knowledge and will are constantly invaded, darkened or frustrated by forces of the being which are half-blind instruments of the mechanism of Nature.
  This is evidently not the utmost of which consciousness is capable, not its last evolution and highest summit. A greater and more intimate intuition must be possible which would enter into the heart of things, be in luminous identity with the movements of Nature, assure to the being a clear control of his life or at least a harmony with his universe. It is only a free and entire intuitive consciousness which would be able to see and to grasp things by direct contact and penetrating vision or a spontaneous truthsense born of an underlying unity or identity and arrange an action of Nature according to the truth of Nature. This would be a real participation by the individual in the working of the universal Consciousness-Force; the individual Purusha would become the master of his own executive energy and at the same time a conscious partner, agent, instrument of the Cosmic Spirit in the working of the universal Energy: the universal Energy would work through him, but he also would work through her and the harmony of the intuitive truth would make this double working a single action. A growing conscious participation of this higher and more intimate kind must be one accompaniment of the transition from our present state of being to a state of supernature.

2.27_-_The_Gnostic_Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  In the Self-Existence of which supermind is the dynamic Truth-consciousness, there can be no aim of being except to be, no aim of consciousness except to be conscious of being, no aim of delight of being other than its delight; all is a self-existent and self-sufficient Eternity. Manifestation, becoming, has in its original supramental movement the same character; it sustains in a self-existent and self-sufficient rhythm an activity of being which sees itself as a manifold becoming, an activity of consciousness which takes the form of a manifold self-knowledge, an activity of force of conscious existence which exists for the glory and beauty of its own manifold power of being, an activity of delight which assumes innumerable forms of delight. The existence and consciousness of the supramental being here in Matter will have fundamentally the same nature, but with subordinate characters which mark the difference between supermind in its own plane and supermind working in its manifested power in the earth existence. For here there will be an evolving being, an evolving consciousness, an evolving delight of existence. The gnostic being will appear as the sign of an evolution from the consciousness of the Ignorance into the consciousness of Sachchidananda. In the Ignorance one is there primarily to grow, to know and to do, or, more exactly, to grow into something, to arrive by knowledge at something, to get something done.
  Imperfect, we have no satisfaction of our being, we must perforce strive with labour and difficulty to grow into something we are not; ignorant and burdened with a consciousness of our ignorance, we have to arrive at something by which we can feel that we know; bounded with incapacity, we have to hunt after strength and power; afflicted with a consciousness of suffering, we have to try to get something done by which we catch at some pleasure or lay hold on some satisfying reality of life. To maintain existence is, indeed, our first occupation and necessity, but it is only a starting-point: for the mere maintenance of an imperfect existence chequered with suffering cannot be sufficient as an aim of our being; the instinctive will of existence, the pleasure of existence, which is all that the Ignorance can make out of the secret underlying Power and Ananda, has to be supplemented by the need to do and become. But what to do and what to become is not clearly known to us; we get what knowledge we can, what power, strength, purity, peace we can, what delight we The Gnostic Being can, become what we can. But our aims and our effort towards their achievement and the little we can hold as our gains turn into meshes by which we are bound; it is these things that become for us the object of life: to know our souls and to be our selves, which must be the foundation of our true way of being, is a secret that escapes us in our preoccupation with an external learning, an external Construction of knowledge, the achievement of an external action, an external delight and pleasure. The spiritual man is one who has discovered his soul: he has found his self and lives in that, is conscious of it, has the joy of it; he needs nothing external for his completeness of existence. The gnostic being starting from this new basis takes up our ignorant becoming and turns it into a luminous becoming of knowledge and a realised power of being. All therefore that is our attempt to be in the Ignorance, he will fulfil in the Knowledge. All knowledge he will turn into a manifestation of the self-knowledge of being, all power and action into a power and action of the self-force of being, all delight into a universal delight of self-existence. Attachment and bondage will fall away, because at each step and in each thing there will be the full satisfaction of self-existence, the light of the consciousness fulfilling itself, the ecstasy of delight of existence finding itself. Each stage of the evolution in the knowledge will be an unfolding of this power and will of being and this joy to be, a free becoming supported by the sense of the Infinite, the bliss of the Brahman, the luminous sanction of the Transcendence.
  The supramental transformation, the supramental evolution must carry with it a lifting of mind, life and body out of themselves into a greater way of being in which yet their own ways and powers would be, not suppressed or abolished, but perfected and fulfilled by the self-exceeding. For in the Ignorance all paths are the paths of the spirit seeking for itself blindly or with a growing light; the gnostic being and life would be the spirit's self-discovery and its seeing and reaching of the aims of all these paths but in the greater way of its own revealed and conscious truth of being. Mind seeks for light, for knowledge, - for knowledge of the one truth basing all, an essential truth of self and things, but also of all truth of diversity of that oneness, all its detail, circumstance, manifold way of action, form, law of movement and happening, various manifestation and creation; for thinking mind the joy of existence is discovery and the penetration of the mystery of creation that comes with knowledge.
  These are the first major results of the spiritual transformation that follow as a necessary consequence of the nature of Supermind. But if there is to be not only a perfection of the inner existence, of the consciousness, of an inner delight of existence, but a perfection of the life and action, two other questions present themselves from our mental view-point which have to our human thought about our life and its dynamisms a considerable, even a premier importance. First, there is the place of personality in the gnostic being, - whether the status, the building of the being will be quite other than what we experience as the form and life of the person or similar. If there is a personality and it is in any way responsible for its actions, there intervenes, next, the question of the place of the ethical element and its perfection and fulfilment in the gnostic nature.
  Ordinarily, in the common notion, the separative ego is our self and, if ego has to disappear in a transcendental or universal Consciousness, personal life and action must cease; for, the individual disappearing, there can only be an impersonal consciousness, a cosmic self: but if the individual is altogether extinguished, no further question of personality or responsibility or ethical perfection can arise. According to another line of ideas the spiritual person remains, but liberated, purified, perfected in nature in a celestial existence. But here we are still on earth, and yet it is supposed that the ego personality is extinguished and replaced by a universalised spiritual individual who is a centre and power of the transcendent Being. It might be deduced that this gnostic or supramental individual is a self without personality, an impersonal Purusha. There could be many gnostic individuals but there would be no personality, all would be the same in being and nature. This, again, would create the idea of a void or blank of pure being from which an action and function of experiencing consciousness would arise, but without a Construction of differentiated personality such as that which we now observe and regard as ourselves on our surface. But this would be a mental rather than a supramental solution of the problem of a spiritual individuality surviving ego and persisting in experience. In the supermind consciousness personality and impersonality are not opposite principles; they are inseparable aspects of one and the same reality. This reality is not the ego but the being, who is impersonal and universal in his stuff of nature, but forms out of it an expressive personality which is his form of self in the changes of Nature.
  Impersonality is in its source something fundamental and universal; it is an existence, a force, a consciousness that takes on various shapes of its being and energy; each such shape of energy, quality, power or force, though still in itself general, impersonal and universal, is taken by the individual being as material for the building of his personality. Thus impersonality is in the original undifferentiated truth of things the pure The Gnostic Being substance of nature of the Being, the Person; in the dynamic truth of things it differentiates its powers and lends them to constitute by their variations the manifestation of personality.
  All the character of the life and action of the gnostic being would arise self-determined out of this nature of his gnostic individuality. There could be in it no separate problem of an ethical or any similar content, any conflict of good and evil. There could indeed be no problem at all, for problems are the creations of mental ignorance seeking for knowledge and they cannot exist in a consciousness in which knowledge arises self-born and the act is self-born out of the knowledge, out of a pre-existent truth of being conscious and self-aware. An essential and universal spiritual truth of being manifesting itself, freely fulfilling itself in its own nature and self-effectuating consciousness, a truth of being one in all even in an infinite diversity of its truth and making all to be felt as one, would also be in its very nature an essential and universal good manifesting itself, fulfilling itself in its own nature and self-effectuating consciousness, a truth of good one in all and for all even in an infinite diversity of its good.
  The purity of the eternal Self-existence would pour itself into all the activities, making and keeping all things pure; there could be no ignorance leading to wrong will and falsehood of the steps, no separative egoism inflicting by its ignorance and separate contrary will harm on oneself or harm on others, self-driven to a wrong dealing with one's own soul, mind, life or body or a wrong dealing with the soul, mind, life, body of others, which is the practical sense of all human evil. To rise beyond virtue and sin, good and evil is an essential part of the Vedantic idea of liberation, and there is in this correlation a self-evident The Gnostic Being sequence. For liberation signifies an emergence into the true spiritual nature of being where all action is the automatic selfexpression of that truth and there can be nothing else. In the imperfection and conflict of our members there is an effort to arrive at a right standard of conduct and to observe it; that is ethics, virtue, merit, pun.ya, to do otherwise is sin, demerit, papa. Ethical mind declares a law of love, a law of justice, a law of truth, laws without number, difficult to observe, difficult to reconcile. But if oneness with others, oneness with truth is already the essence of the realised spiritual nature, there is no need of a law of truth or of love, - the law, the standard has to be imposed on us now because there is in our natural being an opposite force of separateness, a possibility of antagonism, a force of discord, ill-will, strife. All ethics is a Construction of good in a Nature which has been smitten with evil by the powers of darkness born of the Ignorance, even as it is expressed in the ancient legend of the Vedanta. But where all is self-determined by truth of consciousness and truth of being, there can be no standard, no struggle to observe it, no virtue or merit, no sin or demerit of the nature. The power of love, of truth, of right will be there, not as a law mentally constructed but as the very substance and constitution of the nature and, by the integration of the being, necessarily also the very stuff and constituting nature of the action. To grow into this nature of our true being, a nature of spiritual truth and oneness, is the liberation attained by an evolution of the spiritual being: the gnostic evolution gives us the complete dynamism of that return to ourselves. Once that is done, the need of standards of virtue, dharmas, disappears; there is the law and self-order of the liberty of the spirit, there can be no imposed or constructed law of conduct, dharma. All becomes a self-flow of spiritual self-nature, Swadharma of Swabhava.
  Here we touch the kernel of the dynamic difference between life in the mental ignorance and life in the gnostic being and nature. It is the difference between an integral fully conscious being in full possession of its own truth of existence and working out that truth in its own freedom, free from all constructed laws, while yet its life is a fulfilment of all true laws of becoming in their essence of meaning, and an ignorant self-divided existence which seeks for its own truth and tries to construct its findings into laws and construct its life according to a pattern so made.
  A supramental consciousness must be fundamentally a Truth-consciousness, a direct and inherent awareness of the truth of being and the truth of things; it is a power of the Infinite knowing and working out its finites, a power of the Universal knowing and working out its oneness and detail, its cosmicity and its individualities; self-possessed of Truth, it would not have to seek for the Truth or suffer from the liability to miss it as does the mind of the Ignorance. The evolved gnostic being would have entered into this truth-consciousness of the Infinite and Universal, and it would be that which would determine for him and in him all his individual seeing and action. His would be a consciousness of universal identity and a consequent or rather inherent Truth-knowledge, Truth-sight, Truth-feeling,
  Truth-will, Truth-sense and Truth-dynamis of action implicit in his identity with the One or spontaneously arising from his identity with the All. His life would be a movement in the steps of a spiritual liberty and largeness replacing the law of the mental idea and the law of vital and physical need and desire and the compulsion of a surrounding life; his life and action would be bound by nothing else than the Divine Wisdom and Will acting on him and in him according to its Truth-consciousness. An absence of an imposed Construction of law might be expected to lead in the life of the human ignorance, because of the separativeness of the human ego and its smallness, the necessity it feels to impinge on and possess and utilise other life, to a chaos of conflict, licence and egoistic disorder; but this could not exist in the life of the gnostic being.
  For in the gnostic truth-consciousness of a supramental being there must necessarily be a truth of relation of all the parts and movements of the being, - whether the being of the individual or the being of any gnostic collectivity, - a spontaneous and luminous oneness and wholeness in all the movements of the consciousness and all the action of the life. There could be no strife of the members; for not only the knowledge and will consciousness but the heart consciousness and life consciousness and body consciousness, what are in us the emotional, vital or physical parts of nature, would be included in this integrated The Gnostic Being harmony of wholeness and oneness. In our language we might say that the supermind knowledge-will of the gnostic being would have a perfect control of the mind, heart, life and body; but this description could apply only to the transitional stage when the supernature was remoulding these members into its own nature: once that transition was concluded, there would be no need of control, for all would be one unified consciousness and therefore would act as a whole in a spontaneous integrality and unity.
  The gnostic Light would ensure the right relation and action or reaction of each upon each in every circumstance; the gnostic power or influence would affirm always a symphonic effectuation, secure the right relation of the more developed and the less developed life and impose by its influence a greater harmony on the lower existence.
  This would be the nature of the being, life and action of the gnostic individual so far as we can follow the evolution with our mental conception up to that point where it will emerge out of overmind and cross the border into supramental gnosis. This nature of the gnosis would evidently determine all the relations of the life or group-life of gnostic beings; for a gnostic collectivity would be a collective soul-power of the Truth-consciousness, even as the gnostic individual would be an individual soulpower of it: it would have the same integration of life and action in unison, the same realised and conscious unity of being, the same spontaneity, intimate oneness-feeling, one and mutual truth-vision and truth-sense of self and each other, the same truth-action in the relation of each with each and all with all; this collectivity would be and act not as a mechanical but a spiritual integer. A similar inevitability of the union of freedom and order would be the law of the collective life; it would be a freedom of the diverse play of the Infinite in divine souls, an order of the conscious unity of souls which is the law of the supramental Infinite. Our mental rendering of oneness brings into it the rule of sameness; a complete oneness brought about by the mental reason drives towards a thoroughgoing standardisation as its one effective means, - only minor shades of differentiation would be allowed to operate: but the greatest richness of diversity in the self-expression of oneness would be the law of the gnostic life. In the gnostic consciousness difference would not lead to discord but to a spontaneous natural adaptation, a sense of The Gnostic Being complementary plenitude, a rich many-sided execution of the thing to be collectively known, done, worked out in life. For the difficulty in mind and life is created by ego, by separation of integers into component parts which figure as contraries, opposites, disparates: all in which they separate from each other is easily felt, affirmed and stressed; that in which they meet, whatever holds their divergences together, is largely missed or found with difficulty; everything has to be done by an overcoming or an adjustment of difference, by a constructed unity. There is, indeed, an underlying principle of oneness and Nature insists on its emergence in a Construction of unity; for she is collective and communal as well as individual and egoistic and has her instrumentation of associativeness, sympathies, common needs, interests, attractions, affinities as well as her more brutal means of unification: but her secondary imposed and too prominent basis of ego-life and ego-nature overlays the unity and afflicts all its Constructions with imperfection and insecurity. A farther difficulty is created by the absence or rather the imperfection of intuition and direct inner contact making each a separate being forced to learn with difficulty the other's being and nature, to arrive at understanding and mutuality and harmony from outside instead of inwardly through a direct sense and grasp, so that all mental and vital interchange is hampered, rendered ego-tainted or doomed to imperfection and incompleteness by the veil of mutual ignorance. In the collective gnostic life the integrating truth-sense, the concording unity of gnostic nature would carry all divergences in itself as its own opulence and turn a multitudinous thought, action, feeling into the unity of a luminous life-whole. This would be the evident principle, the inevitable result of the very character of the Truth-Consciousness and its dynamic realisation of the spiritual unity of all being.
  This realisation, the key to the perfection of life, difficult to arrive at on the mental plane, difficult even when realised to dynamise or organise, would be naturally dynamic, spontaneously self-organised in all gnostic creation and gnostic life.

2.28_-_The_Divine_Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4: But this evolution of our consciousness to a superconscience or supreme of itself is possible only if the Inconscience which is our basis here is really itself an involved Superconscience; for what is to be in the becoming of the Reality in us must be already there involved or secret in its beginning. Such an involved Being or Power we can well conceive the Inconscient to be when we closely regard this material creation of an unconscious Energy and see it labouring out with curious Construction and infinite device the work of a vast involved Intelligence and see, too, that we ourselves are something of that Intelligence evolving out of its involution, an emerging consciousness whose emergence cannot stop short on the way until the Involved has evolved and revealed itself as a supreme totally self-aware and all-aware Intelligence. It is this to which we have given the name of Supermind or Gnosis. For that evidently must be the consciousness of the Reality, the Being, the Spirit that is secret in us and slowly manifesting here; of that Being we are the becomings and must grow into its nature.
  17: To be or become something, to bring something into being is the whole labour of the force of Nature; to know, feel, do are subordinate energies that have a value because they help the being in its partial self-realisation to express what it is and help it too in its urge to express the still more not yet realised that it has to be. But knowledge, thought, action, - whether religious, ethical, political, social, economic, utilitarian or hedonistic, whether a mental, vital or physical form or Construction of existence, - cannot be the essence or object of life; they are only activities of the powers of being or the powers of its becoming, dynamic symbols of itself, creations of the embodied spirit, its means of discovering or formulating what it seeks to be. The tendency of man's physical mind is to see otherwise and to turn the true method of things upside down, because it takes as essential or fundamental the surface forces or appearances of Nature; it accepts her creation by a visible or exterior process as the essence of her action and does not see that it is only a secondary appearance and covers a greater secret process: for Nature's occult process is to reveal the being through the bringing out of its powers and forms, her external pressure is only a means of awakening the involved being to the need of this evolution, of this self-formation. When the spiritual stage of her evolution is reached, this occult process must become the whole process; to get through the veil of forces and get at their secret mainspring, which is the spirit itself, is of cardinal importance. To become ourselves is the one thing to be done; but the true ourself is that which is within us, and to exceed our outer self of body, life and mind is the condition for this highest being, which is our true and divine being, to become self-revealed and active. It is only by growing within and living within that we can find it; once that is done, to create from there the spiritual or divine mind, life, body and through this instrumentation to arrive at the creation of a world which shall be the true environment of a divine living, - this is the final object that Force of Nature has set before us. This then is the first necessity, that the individual, each individual, shall discover the spirit, the divine reality within him and express that in all his being and living. A divine life must be first and foremost an inner life; for since the outward must be the expression of what is within, there can be no divinity in the outer existence if there is not the divinisation of the inner being.
  30: In fact, this inward turning and movement is not an imprisonment in personal self, it is the first step towards a true universality; it brings to us the truth of our external as well as the truth of our internal existence. For this inner living can extend itself and embrace the universal life, it can contact, penetrate, englobe the life of all with a much greater reality and dynamic force than is in our surface consciousness at all possible. Our utmost universalisation on the surface is a poor and limping endeavour, - it is a Construction, a make-believe and not the real thing: for in our surface consciousness we are bound to separation of consciousness from others and wear the fetters of the ego. There our very selflessness becomes more often than not a subtle form of selfishness or turns into a larger affirmation of our ego; content with our pose of altruism, we do not see that it is a veil for the imposition of our individual self, our ideas, our mental and vital personality, our need of ego-enlargement upon the others whom we take up into our expanded orbit.
  40: This is the whole sense and the inherent law and necessity of the passage from the purely mental and material being and life to the spiritual and supramental being and life, that the liberation, perfection, self-fulfilment for which the being in the Ignorance is seeking can only be reached by passing out of his present nature of Ignorance into a nature of spiritual self-knowledge and worldknowledge. This greater nature we speak of as Supernature because it is beyond his actual level of consciousness and capacity; but in fact it is his own true nature, the height and completeness of it, to which he must arrive if he is to find his real self and whole possibility of being. Whatever happens in Nature must be the result of Nature, the effectuation of what is implied or inherent in it, its inevitable fruit and consequence. If our nature is a fundamental Inconscience and Ignorance arriving with difficulty at an imperfect knowledge, an imperfect formulation of consciousness and being, the results in our being, life and action and creation must be, as they now are, a constant imperfection and insecure half result, an imperfect mentality, an imperfect life, an imperfect physical existence. We seek to construct systems of knowledge and systems of life by which we can arrive at some perfection of our existence, some order of right relations, right use of mind, right use and happiness and beauty of life, right use of the body. But what we achieve is a constructed half-rightness mixed with much that is wrong and unlovely and unhappy; our successive Constructions, because of the vice in them and because mind and life cannot rest permanently anywhere in their seeking, are exposed to destruction, decadence, disruption of their order, and we pass from them to others which are not more finally successful or enduring, even if on one side or another they may be richer and fuller or more rationally plausible. It cannot be otherwise, because we can construct nothing which goes beyond our nature; imperfect, we cannot construct perfection, however wonderful may seem to us the machinery our mental ingenuity invents, however externally effective. Ignorant, we cannot construct a system of entirely true and fruitful self-knowledge or world-knowledge: our science itself is a Construction, a mass, of formulas and devices; masterful in knowledge of processes and in the creation of apt machinery, but ignorant of the foundations of our being and of world-being, it cannot perfect our nature and therefore cannot perfect our life.
  44: An innate character of the gnostic consciousness and the instrumentation of supernature is a wholeness of sight and action, a unity of knowledge with knowledge, a reconciliation of all that seems contrary in our mental seeing and knowing, an identity of Knowledge and Will acting as a single power in perfect unison with the truth of things; this inborn character of supernature is the foundation of the perfect unity, mutuality, harmony of its action. In the mental being there is a discord of its constructed knowledge with the real or the whole truth of things, so that even what is true in it is often or is eventually ineffective or only partially effective. Our discoveries of truth are overthrown, our passionate effectuations of truth are frustrated; often the result of our action becomes part of a scheme we did not intend for a purpose whose legitimacy we would not acknowledge, or the truth of the idea is deceived by the actual outcome of its pragmatic success. Even if there is a successful realisation of the idea, yet because the idea is incomplete, an isolated Construction of the mind separate from the one and whole truth of things, its success must sooner or later end in disillusionment and a new endeavour. The discordance of our seeing and our notions with the true truth and the whole truth of things, the partiality and superficiality of our mind's deceptive Constructions, is the cause of our frustration. But there is also not only a discord of knowledge with knowledge but of will with will and of knowledge with will in the same being, a division and disharmony between them, so that where the knowledge is ripe or sufficient, some will in the being opposes it or the will fails it; where the will is powerful, vehement or firmly or forcefully effective, knowledge guiding it to its right use is lacking.
  58: It should be evident that no rationalised piecing together or ingenuity of mental Construction can accord or harmonise this complexity; it is only the intuition and self-knowledge of an awakened spirit that can do it. That would be the nature of the evolved supramental being and his existence; his spiritual sight and sense would take up all the forces of the being in a unifying consciousness and bring them into a normality of accorded action: for this accord and concord are the true normality of the spirit; the discord, the disharmony of our life and nature is abnormal to it although it is normal to the life of the Ignorance. It is indeed because it is not normal to the spirit that a knowledge within us is dissatisfied and strives towards a greater harmony in our existence. This accord and concord of the whole being, which is natural to the gnostic individual, would be equally natural to a community of gnostic beings; for it would rest on a union of self with self in the light of a common and mutual self-awareness. It is true that in the total terrestrial existence of which the gnostic life would be a part, there would be still continuing within it a life belonging to a less evolved order; the intuitive and gnostic life would have to fit into this total existence and carry into it as much of its own law of unity and harmony as may be possible. Here the law of spontaneous harmony might seem to be inapplicable, since the relation of the gnostic life with the ignorant life around it would not be founded on a mutuality of self-knowledge and a sense of one being and common consciousness; it would be a relation of action of knowledge to action of ignorance. But this difficulty need not be so great as it seems now to us; for the gnostic knowledge would carry in it a perfect understanding of the consciousness of the Ignorance, and it would not be impossible, therefore, for an assured gnostic life to harmonise its existence with that of all the less developed life coexistent with it in the earth-nature.
  75: A life of unity, mutuality and harmony born of a deeper and wider truth of our being is the only truth of life that can successfully replace the imperfect mental Constructions of the past which were a combination of association and regulated conflict, an accommodation of egos and interests grouped or dovetailed into each other to form a society, a consolidation by common general life-motives, a unification by need and the pressure of struggle with outside forces. It is such a change and such a reshaping of life for which humanity is blindly beginning to seek, now more and more with a sense that its very existence depends upon finding the way. The evolution of mind working upon life has developed an organisation of the activity of mind and use of Matter which can no longer be supported by human capacity without an inner change. An accommodation of the ego-centric human individuality, separative even in association, to a system of living which demands unity, perfect mutuality, harmony, is imperative. But because the burden which is being laid on mankind is too great for the present littleness of the human personality and its petty mind and small life-instincts, because it cannot operate the needed change, because it is using this new apparatus and organisation to serve the old infraspiritual and infrarational life-self of humanity, the destiny of the race seems to be heading dangerously, as if impatiently and in spite of itself, under the drive of the vital ego seized by colossal forces which are on the same scale as the huge mechanical organisation of life and scientific knowledge which it has evolved, a scale too large for its reason and will to handle, into a prolonged confusion and perilous crisis and darkness of violent shifting incertitude. Even if this turns out to be a passing phase or appearance and a tolerable structural accommodation is found which will enable mankind to proceed less catastrophically on its uncertain journey, this can only be a respite. For the problem is fundamental and in putting it evolutionary Nature in man is confronting herself with a critical choice which must one day be solved in the true sense if the race is to arrive or even to survive.

2.29_-_The_Worlds_of_Creation,_Formation_and_Action, #General Principles of Kabbalah, #Rabbi Moses Luzzatto, #unset
  a collective power, which enables her to unite and thus
  draw bounty. This connotes the Construction of the
  feminine polarity in the world of Emanation, since

2.3.01_-_The_Planes_or_Worlds_of_Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Even when we are awake, part of us moves in these planes, but their activity goes on behind the veil; our waking minds are not aware of it. Dreams are often only incoherent Constructions of our subconscient, but others are records (often much mixed and distorted) or transcripts of experiences in these supraphysical

2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  Keep yourself open to the Mother's Force, but do not trust all forces. As you go on, if you keep straight, you will come to a time when the psychic becomes more predominantly active and the Light from above prevails more purely and strongly so that the chance of mental Constructions and vital formations mixing with the true experience diminishes. As I have told you, these are not and cannot be the supramental Forces; it is a work of preparation which is only making things ready for a future

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