classes ::: subject,
children :::
branches ::: Dance

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object:Dance
object:Dancing
class:subject

dancing game, to some interval after a certain amount of time, try to switch up what you do, and try to never repeat oneself. like physical freestyling

--- ESOTERIC
2020-08-18 ::: after a spontaneous dance session the good reminder all can be turned towards God and there lies the value of anything. To bring with it a remembrace. She is the music for His Joy, she the Dancer, Dance and Stage for His Entertainment. And so, when dancing let Her dance for Him or dance for Him yourself if you think yourself the dancer.



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--- OBJECT INSTANCES [0]


--- PRIMARY CLASS


subject

--- SEE ALSO


--- SIMILAR TITLES [1]


1.4.01 - The Divine Grace and Guidance
7.4.03 - The Cosmic Dance
Ascendance of a Bookworm
Dance
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--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)


dance-fantasia :::

dance ::: v. i. --> To move with measured steps, or to a musical accompaniment; to go through, either alone or in company with others, with a regulated succession of movements, (commonly) to the sound of music; to trip or leap rhythmically.
To move nimbly or merrily; to express pleasure by motion; to caper; to frisk; to skip about.
The leaping, tripping, or measured stepping of one who dances; an amusement, in which the movements of the persons are

danced ::: imp. & p. p. --> of Dance

dancer ::: n. --> One who dances or who practices dancing.

danceress ::: n. --> A female dancer.

dancette ::: a. --> Deeply indented; having large teeth; thus, a fess dancette has only three teeth in the whole width of the escutcheon.

Dance: The art of following musical rhythm with the movement of the human body. It is considered the most elementary art because the product is not detached from the body of the artist. -- L.V.

dance ::: v. i. --> To move with measured steps, or to a musical accompaniment; to go through, either alone or in company with others, with a regulated succession of movements, (commonly) to the sound of music; to trip or leap rhythmically.
To move nimbly or merrily; to express pleasure by motion; to caper; to frisk; to skip about.
The leaping, tripping, or measured stepping of one who dances; an amusement, in which the movements of the persons are

danced ::: imp. & p. p. --> of Dance

dancer ::: n. --> One who dances or who practices dancing.

danceress ::: n. --> A female dancer.

dancette ::: a. --> Deeply indented; having large teeth; thus, a fess dancette has only three teeth in the whole width of the escutcheon.

dance-fantasia :::


--- QUOTES [120 / 120 - 500 / 15099] (in Dictionaries, in Quotes, in Chapters)



KEYS (10k)

   60 Sri Aurobindo
   10 The Mother
   4 Friedrich Nietzsche
   3 Aleister Crowley
   2 Sri Ramana Maharshi
   2 Robert Anton Wilson
   2 Jalaluddin Rumi
   2 Anthony Robbins
   1 सर्वदास
   1 Wikipedia
   1 Voltaire
   1 Vikings
   1 Tom Butler-Bowdon
   1 Saul Williams
   1 Santoka Taneda
   1 Phil Hine
   1 Oriah Mountain Dreamer
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   1 Maimonides
   1 Lewis Carroll
   1 Khalil Gibran
   1 Joseph Campbell
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   1 Irvin D Yalom
   1 H P Lovecraft
   1 Heraclitus
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   1 Gary Zukav
   1 Friedrich Schiller
   1 Franklin D Roosevelt
   1 Francis H Cook
   1 Dion Fortune
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   1 Arundhati Roy
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   11 Rumi
   9 Martha Graham
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   4 Marcus Tullius Cicero
   4 George Balanchine
   4 Eckhart Tolle
   3 Yoko Ono
   3 Wayne Dyer
   3 Stephen Richards
   3 Samuel Beckett
   3 Plato
   3 Mason Cooley
   3 Mark Twain
   3 Judith Jamison
   3 Isadora Duncan
   3 Friedrich Nietzsche
   3 Anonymous
   3 Aeschylus
   2 W H Auden
   2 Walt Whitman
   2 Van Morrison
   2 Stephen King
   2 Sheena Easton
   2 Randy Pausch
   2 Rajneesh
   2 Paulo Coelho
   2 Moliere
   2 Matthew Quick
   2 Margot Fonteyn
   2 Khalil Gibran
   2 Joseph Murphy
   2 Joseph Campbell
   2 Jon M Chu
   2 Jalaluddin Rumi
   2 Jacqueline Winspear
   2 Horace
   2 Hillary Clinton
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   2 Amit Ray
   2 Alexander Pope

1:Abidance in God is the only true posture. ~ Sri Ramana Maharshi, Talk 234,
2:Dance represents the triumph of the spirit over the flesh. ~ Aleister Crowley,
3:We're fools whether we dance or not, so we might as well dance. ~ Japanese Proverb,
4:Milky Way :::the milky way at midnight a drunkard dances ~ Santoka Taneda,
5:We should consider every day lost on which we have not danced at least once. ~ Friedrich Nietzsche,
6:Let us read, and let us dance; these two amusements will never do any harm to the world. ~ Voltaire,
7:Abundance of knowledge does not teach men to be wise. ~ Heraclitus,
8:In accordance with the divine wisdom, genesis can only take place through destruction. ~ Maimonides,
9:Magick is the art of causing changes in consciousness to occur in accordance with the will. ~ Dion Fortune,
10:Now I am light, now I fly, now I see myself beneath me, now a god dances through me. ~ Friedrich Nietzsche, ‘On Reading & Writing’ ,
11:The Divine Grace comes in to help and save. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
12:If you knew what the Gods have in store for you, you would run naked and dance on the beach. ~ Vikings, The Seer to Rollo Vikings,
13:One has not only to be sincere but to be faithful through all. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
14:As with the figure of a symbol danceThe screened Omniscient plays at Ignorance. ~ Sri Aurobindo, Collected Poems The Dual Being,
15:The blue sea dances like a girlWith sapphire and with pearlCrowning her locks. ~ Sri Aurobindo, Collected Poems Songs to Myrtilla,
16:At present I am light, now I fly, now I see myself below me, now a god dances through me. ~ Friedrich Nietzsche, Thus Spoke Zarathustra trans. Kaufmann,
17:He who would learn to fly one day must first learn to stand and walk and run and climb and dance; one cannot fly into flying. ~ Friedrich Nietzsche,
18:Like the thought-screened infinities that lieBehind the rapt smile of the Almighty’s dance. ~ Sri Aurobindo, Savitri The Destined Meeting-place,
19:When my Lord is not playing His flute, He dances. And all that He does He does so beautifully. But in subduing evil, my Lord is at His most beautiful. ~ सर्वदास,
20:The world-interpreting movements of the danceMoulded idea and mood to a rhythmic swayAnd posture. ~ Sri Aurobindo, Savitri 04.02 - The Growth of the Flame,
21:It can come early or it can come late, but come it will if one is faithful in one’s call. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
22:The dance of Brindaban is not complete without the death-dance of Kurukshetra; ~ Sri Aurobindo, Essays in Philosophy and Yoga 1.06 - The Greatness of the Individual,
23:World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
24:I would hate to be taken seriously. Serious people are always so grim and uptight that they make me want to dance naked on the lawn playing a flute. ~ Robert Anton Wilson,
25:The Energy acts, the stable is its seal:On Shiva’s breast is stayed the enormous dance. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
26:The Divine knows best and one has to have trust in His wisdom and attune oneself with His will. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
27:He props her dance upon a rigid base,His timeless still immutabilityMust standardise her creation’s miracle. ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
28:Dance, when you're broken open. Dance, if you've torn the bandage off. Dance in the middle of the fighting. Dance in your blood. Dance when you're perfectly free. ~ Jalaluddin Rumi,
29:The Divine's will is that we should be like channels always open, always more wide, so that His forces may pour their abundance into the mould. ~ The Mother, Words Of The Mother II ,
30:Happy, inert, he lies beneath her feet:His breast he offers for her cosmic danceOf which our lives are the quivering theatre, ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
31:The philosopher's soul dwells in his head, the poet's soul is in his heart; the singer's soul lingers about his throat, but the soul of the dancer abides in all her body. ~ Khalil Gibran,
32:In your light I learn how to love. In your beauty, how to make poems. You dance inside my chest where no-one sees you, but sometimes I do, and that sight becomes this art. ~ Jalaluddin Rumi,
33:An ocean of electric EnergyFormlessly formed its strange wave-particlesConstructing by their dance this solid scheme, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
34:Its aspect of a fixed stabilityIs the cover of a captive motion’s swirl,An order of the steps of Energy’s dance ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
35:Without the Grace of the Divine nothing can be done, but for the full Grace to manifest the sadhak must make himself ready. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
36:These static objects in the cosmic danceThat are but Energy’s self-repeating whorlsProlonged by the spirit of the brooding Void, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
37:Through a glamour of shifting hues of airThe seasons drew in linked significant danceThe symbol pageant of the changing year. ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
38:My mind is awake in stirless trance,Hushed my heart, a burden of delight;Dispelled is the senses’ flicker-dance,Mute the body aureate with light. ~ Sri Aurobindo, Collected Poems Trance,
39:Creation and destruction waltzed inarmedOn the bosom of a torn and quaking earth;All reeled into a world of Kali’s dance. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
40:Strange and terrible books were drawn voluminously from the stack shelves and from secure places of storage; and diagrams and formulae were copied with feverish haste and in bewildering abundance. ~ H P Lovecraft,
41:Indifference, pain and joy, a triple disguise,Attire of the rapturous Dancer in the ways,Withhold from thee the body of God’s bliss. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
42:Our souls, upon the wheel of GodFor ever turning, they arrive and go,Married and sundered in the magic roundOf the great Dancer of the boundless dance. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
43:The only way for us to have long-term happiness is to live by our highest ideals, to consistently act in acccordance with what we believe our life is truly about. ~ Anthony Robbins, Awaken the Giant Within p. 345,
44:Length of time is no proof of an ultimate incapacity to arrive—it is only a sign that there is something in oneself which has to be overcome. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
45:Grace may sometimes bring undeserved or apparently undeserved fruits, but one can’t demand Grace as a right and privilege—for then it would not be Grace. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
46:Fiction and non-fiction are only different techniques of story telling. For reasons I do not fully understand, fiction dances out of me. Non-fiction is wrenched out by the aching, broken world I wake up to every morning. ~ Arundhati Roy,
47:An overmastering impulse is not necessarily an inspiration of true guidance; in following always such impulses one is more likely to become a creature of random caprices. ~ Sri Aurobindo, Letters on Yoga - IV The Nature of the Vital,
48:Now from his cycle sleepless and vast round the dance of the earth-globeGold Hyperion rose in the wake of the dawn like the eyeballFlaming of God revealed by his uplifted luminous eyelid. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
49:The Master who bends o’er His creatures,Suffers their sins and their errors and guides them screening the guidance;Each through his nature He leads and the world by the lure of His wisdom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
50:Faith, more faith! Faith in your possibilities, faith in the Power that is at work behind the veil, faith in the work that is to be done and the offered guidance. ~ Sri Aurobindo, Letters on Yoga - IV Steps towards Overcoming Difficulties,
51:The minority who actually loves its work seems to be made up chiefly of the writers, dancers, actors and other artists, most scientists above the technician-troll level, computer freaks, and the righteous dope-dealers of California. ~ Robert Anton Wilson,
52:With each person the guidance works differently according to his nature, the conditions of his life, his cast of consciousness, his stage of development, his need of farther experience. ~ Sri Aurobindo, Letters on Yoga - II 1.4.01 - The Divine Grace and Guidance,
53:Happy, inert, he lies beneath her feet: His breast he offers for her cosmic dance Of which our lives are the quivering theatre, And none could bear but for his strength within, Yet none would leave because of his delight. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
54:The Wu Li Masters know that science and religion are only dances, and that those who follow them are only dancers. The dancers may claim to follow 'truth' or claim to seek 'reality' but the Wu Li Masters know better. They know that the true love of all dancers is dancing. ~ Gary Zukav,
55:A giant dance of Shiva tore the past;There was a thunder as of worlds that fall;Earth was o’errun with fire and the roar of DeathClamouring to slay a world his hunger had made;There was a clangour of Destruction’s wings: ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
56:His flute with its sweetness ensnaringSounds in our ears in the night and our souls of their teguments baringHales us out naked and absolute, out to his woodlands eternal,Out to his moonlit dances, his dalliance sweet and supernal,And we go st ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
57:In earth’s rhythm of shadow and sunlightStorm is the dance of the locks of the God assenting to greatness,Zeus who with secret compulsion orders the ways of our nature;Veiled in events he lives and working disguised in the mortalBuilds our str ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
58:Everything is determined, the beginning as well as the end, by forces over which we have no control. It is determined for the insect, as well as for the star. Human beings, vegetables, or cosmic dust, we all dance to a mysterious tune, intoned in the distance by an invisible piper. ~ Albert Einstein, The Ultimate Quotable Einstein ,
59:Imposing schemes of knowledge on the VastThey clamped to syllogisms of finite thoughtThe free logic of an infinite Consciousness,Grammared the hidden rhythms of Nature’s dance,Critiqued the plot of the drama of the worlds,Made figure and nu ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
60:Divine Mother, I have had a feeling of wanting to move into a separate house lately. I do not know whether I am right in this. May I have your divine guidance in this? Exterior things must be of little importance when one does 'sadhana'. The needed inner peace can be established in any surroundings. With love and blessings. ~ The Mother, Words Of The Mother II ,
61:Kata is a term used by some programmers in the Software Craftsmanship[9] movement. Computer programmers who call themselves Software Craftsmen[10] will write Kata[11] - small snippets of code that they write in one sitting, sometimes repeatedly,[12] often daily, in order to build muscle memory and practise their craft, much like a soldier, a musician, a doctor or a dancer.[13] ~ ,
62:I know how Gods begin, Roger. We start as Dreams. Then we walk out of Dreams into the Land. We are worshiped and loved, and take power to ourselves.And then, one day, there's no one left to worship us.And in the end, each little God and Goddess takes its last journey back into Dreams... and what comes after, not even WE know.I'm going to dance now, I'm afraid. ~ Neil Gaiman,
63:Perhaps the world is an error of our sight,A trick repeated in each flash of sense,An unreal mind hallucinates the soulWith a stress-vision of false reality,Or a dance of Maya veils the void Unborn. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
64:An ocean of electric EnergyFormlessly formed its strange wave-particlesConstructing by their dance this solid scheme, ~ Sri Aurobindo, Letters on Yoga - IV Mental Development and Sadhana,
65:In this nation I see tens of millions of its citizens, a substantial part of its whole population, who at this very moment are denied the greater part of what the very lowest standards of today call the necessities of life. I see one third of a nation ill-housed, ill-clad, ill-nourished. The test of our progress is not whether we add more to the abundance of those who have much, it is whether we provide enough for those who have too little. ~ Franklin D Roosevelt,
66:One who came love and lover and belovedEternal, built himself a wonderous field And wore the measures of a marvellous dance. There in its circles and its magic turns Attracted he arrives, repelled he flees. In the wild devious promptings of his mind ... Repenting, and has laughter and wrath, And both are a broken music of the soul Which seeks out reconciled its heavenly rhyme. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
67:This encounter, the very heart of psychotherapy, is a caring, deeply human meeting between two people, one (generally, but not always, the patient) more troubled than the other. Therapists have a dual role: they must both observe and participate in the lives of their patients. As observer, one must be sufficiently objective to provide necessary rudimentary guidance to the patient. As participant, one enters into the life of the patient and is affected and sometimes changed by the encounter. ~ Irvin D Yalom,
68:Talk 10.A visitor asked how to realise oneself in accordance with Maharshi's instructions, contained in his text of Truth Revealed, verse 9, supplement. The difficulty was in controlling the mind.M.: It is to be done by controlling the breath. If you practise it by yourself without other help, then the mind is controlled. Otherwise the mind comes under control spontaneously in the presence of a superior power. Such is the greatness of association with the wise (satsanga). ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi Sri Ramanasramam,
69:As in a mystic and dynamic dance A priestess of immaculate ecstasies Inspired and ruled from Truth's revealing vault Moves in some prophet cavern of the gods A heart of silence in the hands of joy Inhabited with rich creative beats A body like a parable of dawn That seemed a niche for veiled divinity Or golden temple-door to things beyond. Immortal rhythms swayed in her time-born steps; Her look, her smile awoke celestial sense Even in earth-stuff, and their intense delight Poured a supernal beauty on men's lives. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
70:High priests of wisdom, sweetness, might and bliss,Discoverers of beauty's sunlit waysAnd swimmers of Love's laughing fiery floodsAnd dancers within rapture's golden doors,Their tread one day shall change the suffering earthAnd justify the light on Nature's face.Although Fate lingers in the high BeyondAnd the work seems vain on which our heart's force was spent,All shall be done for which our pain was borne.Even as of old man came behind the beastThis high divine successor surely shall come ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
71:Invocation NIGHT after night within the grove The night wind spares the sacred fire -­ The breath made visible of love, Of worship and desire. I set the tripod at thy shrine; The silver bowl, the amber flame, And in the dark where no stars shine I speak thy name. By the high name I call on thee Which only I, thy priestess, know. I tread thy dance in ecstasy, Sweet steps and slow. O God, the hour has come. Appear! I have performed the appointed rite -­ The dance, the fire; I long to hear Wings in the night. ~ Alice Duer Miller,
72:There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain philosophy or faith, by the guidance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land. - Clare Cameron, Green Fields of England ~ Israel Regardie, A Garden Of Pomegranates ,
73:We ought not to have or let ourselves be satisfied with any thought of God. When the thought goes, our God goes with it. No, what we want is a real (subsistent) God who far transcends the thoughts of men and creatures. This God does not disappear unless we turn our back on him of our own accord. He who has God thus, in reality, has gotten God divinely; to him God is apparent in all things. Everything smacks to him of God; everywhere God's image stares him in the face. God is gleaming in him all the time. In him there is riddance and return; the vision of his God is ever present to his mind. ~ Meister Eckhart,
74:It is a strange world, a sad world, a world full of miseries, and woes, and troubles. And yet when King Laugh come, he make them all dance to the tune he play. Bleeding hearts, and dry bones of the churchyard, and tears that burn as they fall, all dance together to the music that he make with that smileless mouth of him. Ah, we men and women are like ropes drawn tight with strain that pull us different ways. Then tears come, and like the rain on the ropes, they brace us up, until perhaps the strain become too great, and we break. But King Laugh he come like the sunshine, and he ease off the strain again, and we bear to go on with our labor, what it may be. ~ Bram Stoker,
75:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, - Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity - using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance. ~ Sri Aurobindo, The Synthesis Of Yoga ,
76:The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacheR But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. ~ Sri Aurobindo, The Synthesis Of Yoga 1.01 - The Four Aids,
77:If a division of works has to be made, it is between those that are nearest to the heart of the sacred flame and those that are least touched or illumined by it because they are more at a distance, or between the fuel that burns strongly or brightly and the logs that if too thickly heaped on the altar may impede the ardour of the fire by their damp, heavy and diffused abundance. But otherwise, apart from this division, all activities of knowledge that seek after or express Truth are in themselves rightful materials for a complete offering ; none ought necessarily to be excluded from the wide framework of the divine life. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
78:The oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. The scourge tortures him; the dagger wounds him; the chain binds him. It is by virtue of these three that his aspiration remains pure, and is able to consecrate all other things. He wears a crown to affirm his lordship, his divinity; a robe to symbolize silence, and a lamen to declare his work. The book of spells or conjurations is his magical record, his Karma. In the East is the Magick Fire, in which all burns up at last. We will now consider each of these matters in detail. ~ Aleister Crowley, Liber ABA Book 4,
79:The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but unconditioned and without claims, self-existent; (2) the contact or the presence of the Mother within; (3) the unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the psychic influence and guidance; (5) the opening up of all this lower consciousness to the higher spiritual consciousness above for its descent into a nature prepared to receive it with a complete receptivity and right attitude - for the psychic brings in everything, right thought, right perception, right feeling, right attitude. ~ Sri Aurobindo, Letters On Yoga - III ,
80:Ask the Divine ::: If, for example, one wants to know something or one needs guidance, or something else, how can one have it from the Divine, according to one's need?By asking the Divine for it. If you do not ask Him, how can you have it? If you turn to the Divine and have full trust and ask Him, you will get what you need - not necessarily what you imagine you need; but the true thing you need, you will get. But you must ask Him for it. You must make the experiment sincerely; you must not endeavour to get it by all sorts of external means and then expect the Divine to give it to you, without even having asked Him. Indeed, when you want somebody to give you something, you ask him for it, don't you? And why do you expect the Divine to give it to you without your having asked Him for it? ~ The Mother,
81:Far away in the heavenly abode of the great god Indra, there is a wonderful net which has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel in each eye of the net, and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering like stars in the first magnitude, a wonderful sight to behold. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that there is an infinite reflecting process occurring. ~ Francis H Cook,
82:The usual sadhanas have for aim the union with the Supreme Consciousness (Sat-chit-ananda). And those who reach there are satisfied with their own liberation and leave the world to its unhappy plight. On the contrary, Sri Aurobindo's sadhana starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the integral yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation. ~ The Mother, Words Of The Mother I ,
83:In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence. ~ Sri Aurobindo, The Life Divine 2.28 - The Divine Life,
84:Nature may reach the same result in many ways. Like a wave in the physical world, in the infinite ocean of the medium which pervades all, so in the world of organisms, in life, an impulse started proceeds onward, at times, may be, with the speed of light, at times, again, so slowly that for ages and ages it seems to stay, passing through processes of a complexity inconceivable to men, but in all its forms, in all its stages, its energy ever and ever integrally present. A single ray of light from a distant star falling upon the eye of a tyrant in bygone times may have altered the course of his life, may have changed the destiny of nations, may have transformed the surface of the globe, so intricate, so inconceivably complex are the processes in Nature. In no way can we get such an overwhelming idea of the grandeur of Nature than when we consider, that in accordance with the law of the conservation of energy, throughout the Infinite, the forces are in a perfect balance, and hence the energy of a single thought may determine the motion of a universe. ~ Nikola Tesla,
85:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda. ~ Sri Aurobindo, The Mother With Letters On The Mother 12,
86:The tide of materialistic thoughts is always on the watch, waiting for the least weakness, and if we relax but one moment from our vigilance, if we are even slightly negligent, it rushes in and invades us from all sides, submerging under its heavy flood the result sometimes of numberless efforts. Then the being enters a sort of torpor, its physical needs of food and sleep increase, its intelligence is clouded, its inner vision veiled, and in spite of the little interest it really finds in such superficial activities, they occupy it almost exclusively. This state is extremely painful and tiring, for nothing is more tiring then materialistic thoughts, and the mind, worn out, suffers like a caged bird which cannot spread its wings and yet longs to be able to soar freely. But perhaps this state has its own use which I do not see.... In any case, I do not struggle; and like a child in its mother's arms, like a fervent disciple at the feet of his master, I trust myself to Thee and surrender to Thy guidance, sure of Thy victory. ~ The Mother, Prayers And Meditations January 4th,
87:16. Master of Two Worlds:Freedom to pass back and forth across the world division, from the perspective of the apparitions of time to that of the causal deep and back-not contaminating the principles of the one with those of the other, yet permitting the mind to know the one by virtue of the other-is the talent of the master. The Cosmic Dancer, declares Nietzsche, does not rest heavily in a single spot, but gaily, lightly, turns and leaps from one position to another. It is possible to speak from only one point at a time, but that does not invalidate the insights of the rest. The individual, through prolonged psychological disciplines, gives up completely all attachment to his personal limitations, idiosyncrasies, hopes and fears, no longer resists the self-annihilation that is prerequisite to rebirth in the realization of truth, and so becomes ripe, at last, for the great at-one-ment. His personal ambitions being totally dissolved, he no longer tries to live but willingly relaxes to whatever may come to pass in him; he becomes, that is to say, an anonymity. ~ Joseph Campbell,
88:"Oi, Pampaw," Diogo said as the door to the public hall slid open. "You hear that Eros started talking?"Miller lifted himself to one elbow."Sí," Diogo said. "Whatever that shit is, it started broadcasting. There's even words and shit. I've got a feed. You want a listen?"No, Miller thought. No, I have seen those corridors. What's happened to those people almost happened to me. I don't want anything to do with that abomination."Sure," he said.Diogo scooped up his own hand terminal and keyed in something. Miller's terminal chimed that it had received the new feed route. "Chica perdída in ops been mixing a bunch of it to bhangra," Diogo said, making a shifting dance move with his hips. "Hard-core, eh?"Diogo and the other OPA irregulars had breached a high-value research station, faced down one of the most powerful and evil corporations in a history of power and evil. And now they were making music from the screams of the dying. Of the dead. They were dancing to it in the low-rent clubs. What it must be like, Miller thought, to be young and soulless. ~ James S A Corey, Leviathan Wakes ,
89:The pure existent is then a fact and no mere concept; it is the fundamental reality. But, let us hasten to add, the movement, the energy, the becoming are also a fact, also a reality. The supreme intuition and its corresponding experience may correct the other, may go beyond, may suspend, but do not abolish it. We have therefore two fundamental facts of pure existence and of worldexistence, a fact of Being, a fact of Becoming. To deny one or the other is easy; to recognise the facts of consciousness and find out their relation is the true and fruitful wisdom.Stability and movement, we must remember, are only our psychological representations of the Absolute, even as are oneness and multitude. The Absolute is beyond stability and movement as it is beyond unity and multiplicity. But it takes its eternal poise in the one and the stable and whirls round itself infinitely, inconceivably, securely in the moving and multitudinous. World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
90:Raise Your StandardsAny time you sincerely want to make a change, the first thing you must do is to raise your standards. When people ask me what really changed my life eight years ago, I tell them that absolutely the most important thing was changing what I demanded of myself. I wrote down all the things I would no longer accept in my life, all the things I would no longer tolerate, and all the things that I aspired to becoming.Think of the far-reaching consequences set in motion by men and women who raised their standards and acted in accordance with them, deciding they would tolerate no less. History chronicles the inspiring examples of people like Leonardo da Vinci, Abraham Lincoln, Helen Keller, Mahatma Gandhi, Martin Luther King, Jr., Rosa Parks, Albeit Einstein, Cesar Chavez, Soichiro Honda, and many others who took the magnificently powerful step of raising their standards. The same power that was available to them is available to you, if you have the courage to claim it. Changing an organization, acompany, a country-or a world-begins with the simple step of changing yourself.STEP TWOChange Your Limiting Beliefs ~ Anthony Robbins, How to take Immediate Control of Your Mental Emotional Physical and Financial Destiny ,
91:Truly speaking, I have no opinion. According to a vision of truth, everything is still terribly mixed, a more or less favourable combination of light and darkness, truth and falsehood, knowledge and ignorance, and so long as decisions are made and action is undertaken according to opinions, it will always be like that. We want to give the example of an action that is undertaken in accordance with a vision of truth, but unfortunately we are still very far from realising this ideal, and even if the vision of truth expresses itself, it is immediately distorted in its implementation. So, in the present state of affairs, it is impossible to say, "This is true and that is false, this leads us away from the goal and that brings us nearer the goal." Everything can be used for the progress to be made; everything can be useful if we know how to use it. The important thing is never to lose sight of the ideal we want to realise and to make use of all circumstances in view of this goal. And finally, it is always better not to make an arbitrary decision for or against things, and to watch the unfolding of events with the impartiality of a witness, relying on the Divine Wisdom which will decide for the best and do what is necessary. 29 July 1961 ~ The Mother, Words Of The Mother I ,
92:And now, out among the stars, evolution was driving toward new goals. The first explorers of Earth had long since come to the limits of flesh and blood; as soon as their machines were better than their bodies, it was time to move. First their brains, and then their thoughts alone, they transferred into shining new homes of metal and of plastic.In these, they roamed among the stars. They no longer built spaceships. They were spaceships.But the age of the Machine-entities swiftly passed. In their ceaseless experimenting, they had learned to store knowledge in the structure of space itself, and to preserve their thoughts for eternity in frozen lattices of light. They could become creatures of radiation, free at last from the tyranny of matter.Into pure energy, therefore, they presently transformed themselves; and on a thousand worlds, the empty shells they had discarded twitched for a while in a mindless dance of death, then crumbled into rust.Now they were lords of the galaxy, and beyond the reach of time. They could rove at will among the stars, and sink like a subtle mist through the very interstices of space. But despite their godlike powers, they had not wholly forgotten their origin, in the warm slime of a vanished sea.And they still watched over the experiments their ancestors had started, so long ago. ~ Arthur C Clarke, Haruki Murakami,
94:These are the conditions of our effort and they point to an ideal which can be expressed in these or in equivalent formulae. To live in God and not in the ego; to move, vastly founded, not in the little egoistic consciousness, but in the consciousness of the All-Soul and the Transcendent. To be perfectly equal in all happenings and to all beings, and to see and feel them as one with oneself and one with the Divine; to feel all in oneself and all in God; to feel God in all, oneself in all. To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guidance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the Spirit that for ever transcends and guides this world-Nature. ~ Sri Aurobindo, The Synthesis Of Yoga The Yoga of Divine Works,
95:The whole history of mankind and especially the present condition of the world unite in showing that far from being merely hypothetical, the case supposed has always been actual and is actual to-day on a vaster scale than ever before. My contention is that while progress in some of the great matters of human concern has been long proceeding in accordance with the law of a rapidly increasing geometric progression, progress in the other matters of no less importance has advanced only at the rate of an arithmetical progression or at best at the rate of some geometric progression of relatively slow growth. To see it and to understand it we have to pay the small price of a little observation and a little meditation. Some technological invention is made, like that of a steam engine or a printing press, for example; or some discovery of scientific method, like that of analytical geometry or the infinitesimal calculus; or some discovery of natural law, like that of falling bodies or the Newtonian law of gravitation. What happens? What is the effect upon the progress of knowledge and invention? The effect is stimulation. Each invention leads to new inventions and each discovery to new discoveries; invention breeds invention, science begets science, the children of knowledge produce their kind in larger and larger families; the process goes on from decade to decade, from generation to generation, and the spectacle we behold is that of advancement in scientific knowledge and technological power according to the law and rate of a rapidly increasing geometric progression or logarithmic function. ~ Alfred Korzybski, Manhood of Humanity ,
96:Instruction about Sadhana to a disciple: Disciple: What is the nature of realisation in this yoga? Sri Aurobindo: In this yoga we want to bring down the Truth-consciousness into the whole being - no part being left out. This can be done by the Higher Power itself. What you have to do is to open yourself to it. Disciple: As the Higher Power is there why does it not work in all men - consciously? Sri Aurobindo: Because man, at present, is shut up in his mental being, his vital nature and physical consciousness and their limitations. You have to open yourself. By an opening I mean an aspiration in the heart for the coming down of the Power that is above, and a will in the Mind, or above the Mind, open to it. The first thing this working of the Higher Power does is to establish Shanti - peace - in all the parts of the being and an opening above. This peace is not mere mental Shanti, it is full of power and, whatever action takes place in it, Samata, equality, is its basis and the Shanti and Samata are never disturbed. What comes from Above is peace, power and joy. It also brings about changes in various parts of our nature so that they can bear the pressure of the Higher Power. Knowledge also progressively develops showing all in our being that is to be thrown out and what is to be retained. In fact, knowledge and guidance both come and you have constantly to consent to the guidance. The progress may be more in one direction than in anotheR But it is the Higher Power that works. The rest is a matter of experience and the movement of the Shakti. ~ Sri Aurobindo, EVENING TALKS WITH SRI AUROBINDO RECORDED BY A B PURANI (28-09-1923),
97:35 - Men are still in love with grief; when they see one who is too high for grief or joy, they curse him and cry, "O thou insensible!" Therefore Christ still hangs on the cross in Jerusalem.36 - Men are in love with sin; when they see one who is too high for vice or virtue, they curse him and cry, "O thou breaker of bonds, thou wicked and immoral one!" Therefore Sri Krishna does not live as yet in Brindavan.(5)- Sri AurobindoI would like to have an explanation of these two aphorisms.When Christ came upon earth, he brought a message of brotherhood, love and peace. But he had to die in pain, on the cross, so that his message might be heard. For men cherish suffering and hatred and want their God to suffer with them. They wanted this when Christ came and, in spite of his teaching and sacrifice, they still want it; and they are so attached to their pain that, symbolically, Christ is still bound to his cross, suffering perpetually for the salvation of men.As for Krishna, he came upon earth to bring freedom and delight. He came to announce to men, enslaved to Nature, to their passions and errors, that if they took refuge in the Supreme Lord they would be free from all bondage and sin. But men are very attached to their vices and virtues (for without vice there would be no virtue); they are in love with their sins and cannot tolerate anyone being free and above all error.That is why Krishna, although immortal, is not present at Brindavan in a body at this moment.3 June 1960(5 The village where Shri Krishna Spent His Childhood, and where He danced with Radha and other Gopis.) ~ The Mother, On Thoughts And Aphorisms volume-10,
98:the aim of our yoga ::: The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guidance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Surrender in Works - The Way of the Gita,
99:The obsession clouds all reason, impairs the ability to act, makes anything secondary to it seem unimportant. It's a double-bind tug o'war. The desire to maintain the fantasy may be stronger than the desire to make it real. In classical occult terms I am describing a thought-form, a monster bred from the darker reccesses of mind, fed by psychic energy, clothed in imagination and nurtured by umbilical cords which twist through years of growth. we all have our personal Tunnels of Set; set in our ways through habit and patterns piling on top of each other. The thought-form rides us like a monkey; it's tail wrapped firmly about the spine of a self lost to us years ago; an earlier version threshing blindly in a moment of fear, pain, or desire. Thus we are formed; and in a moment of loss we feel the monster's hot breath against our backs, it's claws digging into muscle and flesh. we dance to the pull of strings that were woven years ago, and in a lightning flash of insight, or better yet, the gentle admonitions of a friend, we may see the lie; the program. it is first necessary to see that there is a program. To say perhaps, this creature is mine, but not wholly me. What follows then is that the prey becomes the hunter, pulling apart the obsession, naming its parts, searching for fragments of understanding in its entrails. Shrinking it, devouring it, peeling the layers of onion-skin. This is in itself a magick as powerful as any sorcery. Unbinding the knots that we have tied and tangled; sorting out the threads of experience and colour-coding the chains of chance. It may leave us freer, more able to act effectively and less likely to repeat old mistakes. The thing has a chinese puzzle-like nature. We can perceive only the present, and it requires intense sifting through memory to see the scaffolding beneath. ~ Phil Hine, Oven Ready Chaos ,
100:Shastra is the knowledge and teaching laid down by intuition, experience and wisdom, the science and art and ethic of life, the best standards available to the race. The half-awakened man who leaves the observance of its rule to follow the guidance of his instincts and desires, can get pleasure but not happiness; for the inner happiness can only come by right living. He cannot move to perfection, cannot acquire the highest spiritual status. The law of instinct and desire seems to come first in the animal world, but the manhood of man grows by the pursuit of truth and religion and knowledge and a right life. The Shastra, the recognised Right that he has set up to govern his lower members by his reason and intelligent will, must therefore first be observed and made the authority for conduct and works and for what should or should not be done, till the instinctive desire nature is schooled and abated and put down by the habit of self-control and man is ready first for a freer intelligent self-guidance and then for the highest supreme law and supreme liberty of the spiritual nature. For the Shastra in its ordinary aspect is not that spiritual law, although at its loftiest point, when it becomes a science and art of spiritual living, Adhyatma-shastra, - the Gita itself describes its own teaching as the highest and most secret Shastra, - it formulates a rule of the self-transcendence of the sattwic nature and develops the discipline which leads to spiritual transmutation. Yet all Shastra is built on a number of preparatory conditions, dharmas; it is a means, not an end. The supreme end is the freedom of the spirit when abandoning all dharmas the soul turns to God for its sole law of action, acts straight from the divine will and lives in the freedom of the divine nature, not in the Law, but in the Spirit. This is the development of the teaching which is prepared by the next question of Arjuna. ~ Sri Aurobindo, Essays On The Gita ,
101:See how, like lightest waves at play, the airy dancers fleet; And scarcely feels the floor the wings of those harmonious feet. Ob, are they flying shadows from their native forms set free? Or phantoms in the fairy ring that summer moonbeams see? As, by the gentle zephyr blown, some light mist flees in air, As skiffs that skim adown the tide, when silver waves are fair, So sports the docile footstep to the heave of that sweet measure, As music wafts the form aloft at its melodious pleasure, Now breaking through the woven chain of the entangled dance, From where the ranks the thickest press, a bolder pair advance, The path they leave behind them lost--wide open the path beyond, The way unfolds or closes up as by a magic wand. See now, they vanish from the gaze in wild confusion blended; All, in sweet chaos whirled again, that gentle world is ended! No!--disentangled glides the knot, the gay disorder ranges-- The only system ruling here, a grace that ever changes. For ay destroyed--for ay renewed, whirls on that fair creation; And yet one peaceful law can still pervade in each mutation. And what can to the reeling maze breathe harmony and vigor, And give an order and repose to every gliding figure? That each a ruler to himself doth but himself obey, Yet through the hurrying course still keeps his own appointed way. What, would'st thou know? It is in truth the mighty power of tune, A power that every step obeys, as tides obey the moon; That threadeth with a golden clue the intricate employment, Curbs bounding strength to tranquil grace, and tames the wild enjoyment. And comes the world's wide harmony in vain upon thine ears? The stream of music borne aloft from yonder choral spheres? And feel'st thou not the measure which eternal Nature keeps? The whirling dance forever held in yonder azure deeps? The suns that wheel in varying maze?--That music thou discernest? No! Thou canst honor that in sport which thou forgettest in earnest. ~ Friedrich Schiller,
102:It doesnt interest me what you do for a living. I want to know what you ache for, and if you dare to dream of meeting your hearts longing. It doesnt interest me how old you are. I want to know if you will risk looking like a fool for love, for your dream, for the adventure of being alive. It doesnt interest me what planets are squaring your moon. I want to know if you have touched the center of your own sorrow, if you have been opened by lifes betrayals or have become shriveled and closed from fear of further pain!I want to know if you can sit with pain, mine or your own, without moving to hide it or fade it, or fix it. I want to know if you can be with joy, mine or your own, if you can dance with wildness and let the ecstasy fill you to the tips of your fingers and toes without cautioning us to be careful, to be realistic, to remember the limitations of being human. It doesnt interest me if the story you are telling me is true. I want to know if you can disappoint another to be true to yourself; if you can bear the accusation of betrayal and not betray your own soul; if you can be faithlessand therefore trustworthy. I want to know if you can see beauty even when its not pretty, every day,and if you can source your own life from its presence. I want to know if you can live with failure, yours and mine, and still stand on the edge of the lake and shout to the silver of the full moon, Yes! It doesnt interest me to know where you live or how much money you have. I want to know if you can get up, after the night of grief and despair, weary and bruised to the bone, and do what needs to be done to feed the children. It doesnt interest me who you know or how you came to be here. I want to know if you will stand in the center of the fire with me and not shrink back. It doesnt interest me where or what or with whom you have studied. I want to know what sustains you, from the inside, when all else falls away. I want to know if you can be alone with yourself and if you truly like the company you keep in the empty moments. ~ Oriah Mountain Dreamer,
103: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. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
104:But even before that highest approach to identity is achieved, something of the supreme Will can manifest in us as an imperative impulsion, a God-driven action; we then act by a spontaneous self-determining Force but a fuller knowledge of meaning and aim arises only afterwards. Or the impulse to action may come as an inspiration or intuition, but rather in the heart and body than in the mind; here an effective sight enters in but the complete and exact knowledge is still deferred and comes, if at all, lateR But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members. When the Yoga is imperfect, only some actions can be done in this way, or else a general action may so proceed but only during periods of exaltation and illumination. When the Yoga is perfect, all action becomes of this character. We may indeed distinguish three stages of a growing progress by which, first, the personal will is occasionally or frequently enlightened or moved by a supreme Will or conscious Force beyond it, then constantly replaced and, last, identified and merged in that divine Power-action. The first is the stage when we are still governed by the intellect, heart and senses; these have to seek or wait for the divine inspiration and guidance and do not always find or receive it. The second is the stage when human intelligence is more and more replaced by a high illumined or intuitive spiritualised mind, the external human heart by the inner psychic heart, the senses by a purified and selfless vital force. The third is the stage when we rise even above spiritualised mind to the supramental levels. In all three stages the fundamental character of the liberated action is the same, a spontaneous working of Prakriti no longer through or for the ego but at the will and for the enjoyment of the supreme Purusha. At a higher level this becomes the Truth of the absolute and universal Supreme expressed through the individual soul and worked out consciously through the nature, - no longer through a half-perception and a diminished or distorted effectuation by the stumbling, ignorant and all-deforming energy of lower nature in us but by the all-wise transcendent and universal Mother. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
105:reading ::: 50 Spiritual Classics: List of Books Covered: Muhammad Asad - The Road To Mecca (1954) St Augustine - Confessions (400) Richard Bach - Jonathan Livingston Seagull (1970) Black Elk Black - Elk Speaks (1932) Richard Maurice Bucke - Cosmic Consciousness (1901) Fritjof Capra - The Tao of Physics (1976) Carlos Castaneda - Journey to Ixtlan (1972) GK Chesterton - St Francis of Assisi (1922) Pema Chodron - The Places That Scare You (2001) Chuang Tzu - The Book of Chuang Tzu (4th century BCE) Ram Dass - Be Here Now (1971) Epictetus - Enchiridion (1st century) Mohandas Gandhi - An Autobiography: The Story of My Experiments With Truth (1927) Al-Ghazzali - The Alchemy of Happiness (1097) Kahlil Gibran - The Prophet (1923) GI Gurdjieff - Meetings With Remarkable Men (1960) Dag Hammarskjold - Markings (1963) Abraham Joshua Heschel - The Sabbath (1951) Hermann Hesse - Siddartha (1922) Aldous Huxley - The Doors of Perception (1954) William James - The Varieties of Religious Experience (1902) Carl Gustav Jung - Memories, Dreams, Reflections (1955) Margery Kempe - The Book of Margery Kempe (1436) J Krishnamurti - Think On These Things (1964) CS Lewis - The Screwtape Letters (1942) Malcolm X - The Autobiography of Malcolm X (1964) Daniel C Matt - The Essential Kabbalah (1994) Dan Millman - The Way of the Peaceful Warrior (1989) W Somerset Maugham - The Razor's Edge (1944) Thich Nhat Hanh - The Miracle of Mindfulness (1975) Michael Newton - Journey of Souls (1994) John O'Donohue - Anam Cara: A Book of Celtic Wisdom (1998) Robert M Pirsig - Zen and the Art of Motorcycle Maintenance (1974) James Redfield - The Celestine Prophecy (1994) Miguel Ruiz - The Four Agreements (1997) Helen Schucman & William Thetford - A Course in Miracles (1976) Idries Shah - The Way of the Sufi (1968) Starhawk - The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess (1979) Shunryu Suzuki - Zen Mind, Beginner's Mind (1970) Emanuel Swedenborg - Heaven and Hell (1758) Teresa of Avila - Interior Castle (1570) Mother Teresa - A Simple Path (1994) Eckhart Tolle - The Power of Now (1998) Chogyam Trungpa - Cutting Through Spiritual Materialism (1973) Neale Donald Walsch - Conversations With God (1998) Rick Warren - The Purpose-Driven Life (2002) Simone Weil - Waiting For God (1979) Ken Wilber - A Theory of Everything (2000) Paramahansa Yogananda - Autobiography of a Yogi (1974) Gary Zukav - The Seat of the Soul (1990) ~ Tom Butler-Bowdon, 50 Spirital Classics (2017 Edition) ,
106:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons. Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa). Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment. Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood. According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5] Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
107:Mother of Dreams ::: Goddess supreme, Mother of Dream, by thy ivory doors when thou standest,Who are they then that come down unto men in thy visions that troop, group upon group, down the path of the shadows slanting?Dream after dream, they flash and they gleam with the flame of the stars still around them;Shadows at thy side in a darkness ride where the wild fires dance, stars glow and glance and the random meteor glistens;There are voices that cry to their kin who reply; voices sweet, at the heart they beat and ravish the soul as it listens.What then are these lands and these golden sands and these seas more radiant than earth can imagine?Who are those that pace by the purple waves that race to the cliff-bound floor of thy jasper shore under skies in which mystery muses,Lapped in moonlight not of our night or plunged in sunshine that is not diurnal?Who are they coming thy Oceans roaming with sails whose strands are not made by hands, an unearthly wind advances?Why do they join in a mystic line with those on the sands linking hands in strange and stately dances?Thou in the air, with a flame in thy hair, the whirl of thy wonders watching,Holdest the night in thy ancient right, Mother divine, hyacinthine, with a girdle of beauty defended.Sworded with fire, attracting desire, thy tenebrous kingdom thou keepest,Starry-sweet, with the moon at thy feet, now hidden now seen the clouds between in the gloom and the drift of thy tresses.Only to those whom thy fancy chose, O thou heart-free, is it given to see thy witchcraft and feel thy caresses.Open the gate where thy children wait in their world of a beauty undarkened.High-throned on a cloud, victorious, proud I have espied Maghavan ride when the armies of wind are behind him;Food has been given for my tasting from heaven and fruit of immortal sweetness;I have drunk wine of the kingdoms divine and have healed the change of music strange from a lyre which our hands cannot master,Doors have swung wide in the chambers of pride where the Gods reside and the Apsaras dance in their circles faster and faster.For thou art she whom we first can see when we pass the bounds of the mortal;There at the gates of the heavenly states thou hast planted thy wand enchanted over the head of the Yogin waving.From thee are the dream and the shadows that seem and the fugitive lights that delude us;Thine is the shade in which visions are made; sped by thy hands from celestial lands come the souls that rejoice for ever.Into thy dream-worlds we pass or look in thy magic glass, then beyond thee we climb out of Space and Time to the peak of divine endeavour. ~ Sri Aurobindo, Collected Poems ,
108:If we look at this picture of the Self-Existence and its works as a unitary unlimited whole of vision, it stands together and imposes itself by its convincing totality: but to the analysis of the logical intellect it offers an abundance of difficulties, such as all attempts to erect a logical system out of a perception of an illimitable Existence must necessarily create; for any such endeavour must either effect consistency by an arbitrary sectioning of the complex truth of things or else by its comprehensiveness become logically untenable. For we see that the Indeterminable determines itself as infinite and finite, the Immutable admits a constant mutability and endless differences, the One becomes an innumerable multitude, the Impersonal creates or supports personality, is itself a Person; the Self has a nature and is yet other than its nature; Being turns into becoming and yet it is always itself and other than its becomings; the Universal individualises itself and the Individual universalises himself; Brahman is at once void of qualities and capable of infinite qualities, the Lord and Doer of works, yet a non-doer and a silent witness of the workings of Nature. If we look carefully at these workings of Nature, once we put aside the veil of familiarity and our unthinking acquiescence in the process of things as natural because so they always happen, we discover that all she does in whole or in parts is a miracle, an act of some incomprehensible magic. The being of the Self-existence and the world that has appeared in it are, each of them and both together, a suprarational mystery. There seems to us to be a reason in things because the processes of the physical finite are consistent to our view and their law determinable, but this reason in things, when closely examined, seems to stumble at every moment against the irrational or infrarational and the suprarational: the consistency, the determinability of process seems to lessen rather than increase as we pass from matter to life and from life to mentality; if the finite consents to some extent to look as if it were rational, the infinitesimal refuses to be bound by the same laws and the infinite is unseizable. As for the action of the universe and its significance, it escapes us altogether; if Self, God or Spirit there be, his dealings with the world and us are incomprehensible, offer no clue that we can follow. God and Nature and even ourselves move in a mysterious way which is only partially and at points intelligible, but as a whole escapes our comprehension. All the works of Maya look like the production of a suprarational magical Power which arranges things according to its wisdom or its phantasy, but a wisdom which is not ours and a phantasy which baffles our imagination. ~ Sri Aurobindo, The Life Divine 2.02,
109:Sweet Mother, is there a spiritual being in everybody?That depends on what we call "being". If for "being" we substitute "presence", yes, there is a spiritual presence in everyone. If we call "being" an organised entity, fully conscious of itself, independent, and having the power of asserting itself and ruling the rest of the nature - no! The possibility of this independent and all-powerful being is in everybody, but the realisation is the result of long efforts which sometimes extend over many lives.In everyone, even at the very beginning, this spiritual presence, this inner light is there.... In fact, it is everywhere. I have seen it many a time in certain animals. It is like a shining point which is the basis of a certain control and protection, something which, even in half-consciousness, makes possible a certain harmony with the rest of creation so that irreparable catastrophes may not be constant and general. Without this presence the disorder created by the violences and passions of the vital would be so great that at any moment they could bring about a general catastrophe, a sort of total destruction which would prevent the progress of Nature. That presence, that spiritual light - which could almost be called a spiritual consciousness - is within each being and all things, and because of it, in spite of all discordance, all passion, all violence, there is a minimum of general harmony which allows Nature's work to be accomplished.And this presence becomes quite obvious in the human being, even the most rudimentary. Even in the most monstrous human being, in one who gives the impression of being an incarnation of a devil or a monster, there is something within exercising a sort of irresistible control - even in the worst, some things are impossible. And without this presence, if the being were controlled exclusively by the adverse forces, the forces of the vital, this impossibility would not exist.Each time a wave of these monstrous adverse forces sweeps over the earth, one feels that nothing can ever stop the disorder and horror from spreading, and always, at a certain time, unexpectedly and inexplicably a control intervenes, and the wave is arrested, the catastrophe is not total. And this is because of the Presence, the supreme Presence, in matter.But only in a few exceptional beings and after a long, very long work of preparation extending over many, many lives does this Presence change into a conscious, independent, fully organised being, all-powerful master of his dwelling-place, conscious enough, powerful enough, to be able to control not only this dwelling but what surrounds it and in a field of radiation and action that is more and more extensive... and effective. ~ The Mother, Questions And Answers 1957-1958 339-340,
110:It is then by a transformation of life in its very principle, not by an external manipulation of its phenomena, that the integral Yoga proposes to change it from a troubled and ignorant into a luminous and harmonious movement of Nature. There are three conditions which are indispensable for the achievement of this central inner revolution and new formation; none of them is altogether sufficient in itself, but by their united threefold power the uplifting can be done, the conversion made and completely made. For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive-power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guidance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose. There is nothing that is not ancient and familiar in the first of these three transforming inner movements; for it has always been one of the principal objects of spiritual discipline. It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, - to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 2,
111:[desire and its divine form:] Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes. When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure. ~ Sri Aurobindo, The Synthesis Of Yoga Self-Consecration [83],
112:::: 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,
113:I have never been able to share your constantly recurring doubts about your capacity or the despair that arises in you so violently when there are these attacks, nor is their persistent recurrence a valid ground for believing that they can never be overcome. Such a persistent recurrence has been a feature in the sadhana of many who have finally emerged and reached the goal; even the sadhana of very great Yogis has not been exempt from such violent and constant recurrences; they have sometimes been special objects of such persistent assaults, as I have indeed indicated in Savitri in more places than one - and that was indeed founded on my own experience. In the nature of these recurrences there is usually a constant return of the same adverse experiences, the same adverse resistance, thoughts destructive of all belief and faith and confidence in the future of the sadhana, frustrating doubts of what one has known as the truth, voices of despondency and despair, urgings to abandonment of the Yoga or to suicide or else other disastrous counsels of déchéance. The course taken by the attacks is not indeed the same for all, but still they have strong family resemblance. One can eventually overcome if one begins to realise the nature and source of these assaults and acquires the faculty of observing them, bearing, without being involved or absorbed into their gulf, finally becoming the witness of their phenomena and understanding them and refusing the mind's sanction even when the vital is still tossed in the whirl or the most outward physical mind still reflects the adverse suggestions. In the end these attacks lose their power and fall away from the nature; the recurrence becomes feeble or has no power to last: even, if the detachment is strong enough, they can be cut out very soon or at once. The strongest attitude to take is to regard these things as what they really are, incursions of dark forces from outside taking advantage of certain openings in the physical mind or the vital part, but not a real part of oneself or spontaneous creation in one's own nature. To create a confusion and darkness in the physical mind and throw into it or awake in it mistaken ideas, dark thoughts, false impressions is a favourite method of these assailants, and if they can get the support of this mind from over-confidence in its own correctness or the natural rightness of its impressions and inferences, then they can have a field day until the true mind reasserts itself and blows the clouds away. Another device of theirs is to awake some hurt or rankling sense of grievance in the lower vital parts and keep them hurt or rankling as long as possible. In that case one has to discover these openings in one's nature and learn to close them permanently to such attacks or else to throw out intruders at once or as soon as possible. The recurrence is no proof of a fundamental incapacity; if one takes the right inner attitude, it can and will be overcome. The idea of suicide ought never to be accepted; there is no real ground for it and in any case it cannot be a remedy or a real escape: at most it can only be postponement of difficulties and the necessity for their solution under no better circumstances in another life. One must have faith in the Master of our life and works, even if for a long time he conceals himself, and then in his own right time he will reveal his Presence. I have tried to dispel all the misconceptions, explain things as they are and meet all the points at issue. It is not that you really cannot make progress or have not made any progress; on the contrary, you yourself have admitted that you have made a good advance in many directions and there is no reason why, if you persevere, the rest should not come. You have always believed in the Guruvada: I would ask you then to put your faith in the Guru and the guidance and rely on the Ishwara for the fulfilment, to have faith in my abiding love and affection, in the affection and divine goodwill and loving kindness of the Mother, stand firm against all attacks and go forward perseveringly towards the spiritual goal and the all-fulfilling and all-satisfying touch of the All-Blissful, the Ishwara. ~ Sri Aurobindo, Letters On Yoga - IV ,
114:Coded LanguageWhereas, breakbeats have been the missing link connecting the diasporic community to its drum woven pastWhereas the quantised drum has allowed the whirling mathematicians to calculate the ever changing distance between rock and stardom.Whereas the velocity of the spinning vinyl, cross-faded, spun backwards, and re-released at the same given moment of recorded history, yet at a different moment in time's continuum has allowed history to catch up with the present.We do hereby declare reality unkempt by the changing standards of dialogue.Statements, such as, "keep it real", especially when punctuating or anticipating modes of ultra-violence inflicted psychologically or physically or depicting an unchanging rule of events will hence forth be seen as retro-active and not representative of the individually determined is.Furthermore, as determined by the collective consciousness of this state of being and the lessened distance between thought patterns and their secular manifestations, the role of men as listening receptacles is to be increased by a number no less than 70 percent of the current enlisted as vocal aggressors.Motherfuckers better realize, now is the time to self-actualizeWe have found evidence that hip hops standard 85 rpm when increased by a number as least half the rate of it's standard or decreased at ¾ of it's speed may be a determining factor in heightening consciousness.Studies show that when a given norm is changed in the face of the unchanging, the remaining contradictions will parallel the truth.Equate rhyme with reason, Sun with seasonOur cyclical relationship to phenomenon has encouraged scholars to erase the centers of periods, thus symbolizing the non-linear character of cause and effectReject mediocrity!Your current frequencies of understanding outweigh that which as been given for you to understand.The current standard is the equivalent of an adolescent restricted to the diet of an infant.The rapidly changing body would acquire dysfunctional and deformative symptoms and could not properly mature on a diet of apple sauce and crushed pearsLight years are interchangeable with years of living in darkness.The role of darkness is not to be seen as, or equated with, Ignorance, but with the unknown, and the mysteries of the unseen.Thus, in the name of:ROBESON, GOD'S SON, HURSTON, AHKENATON, HATHSHEPUT, BLACKFOOT, HELEN,LENNON, KHALO, KALI, THE THREE MARIAS, TARA, LILITHE, LOURDE, WHITMAN,BALDWIN, GINSBERG, KAUFMAN, LUMUMBA, Gandhi, GIBRAN, SHABAZZ, SIDDHARTHA,MEDUSA, GUEVARA, GUARDSIEFF, RAND, WRIGHT, BANNEKER, TUBMAN, HAMER, HOLIDAY,DAVIS, COLTRANE, MORRISON, JOPLIN, DUBOIS, CLARKE, SHAKESPEARE, RACHMNINOV,ELLINGTON, CARTER, GAYE, HATHOWAY, HENDRIX, KUTL, DICKERSON, RIPPERTON,MARY, ISIS, THERESA, PLATH, RUMI, FELLINI, MICHAUX, NOSTRADAMUS, NEFERTITI,LA ROCK, SHIVA, GANESHA, YEMAJA, OSHUN, OBATALA, OGUN, KENNEDY, KING, FOURLITTLE GIRLS, HIROSHIMA, NAGASAKI, KELLER, BIKO, PERONE, MARLEY, COSBY,SHAKUR, THOSE STILL AFLAMED, AND THE COUNTLESS UNNAMEDWe claim the present as the pre-sent, as the hereafter.We are unraveling our navels so that we may ingest the sun.We are not afraid of the darkness, we trust that the moon shall guide us.We are determining the future at this very moment.We now know that the heart is the philosophers' stoneOur music is our alchemyWe stand as the manifested equivalent of 3 buckets of water and a hand full of minerals, thus realizing that those very buckets turned upside down supply the percussion factor of forever.If you must count to keep the beat then count.Find you mantra and awaken your subconscious.Curve you circles counterclockwiseUse your cipher to decipher, Coded Language, man made laws.Climb waterfalls and trees, commune with nature, snakes and bees.Let your children name themselves and claim themselves as the new day for today we are determined to be the channelers of these changing frequencies into songs, paintings, writings, dance, drama, photography, carpentry, crafts, love, and love.We enlist every instrument: Acoustic, electronic.Every so-called race, gender, and sexual preference.Every per-son as beings of sound to acknowledge their responsibility to uplift the consciousness of the entire fucking World.Any utterance will be un-aimed, will be disclaimed - two rappers slainAny utterance will be un-aimed, will be disclaimed - two rappers slain ~ Saul Williams,
115:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga The Ascent of the Sacrifice - 1,
116:Chapter LXXXII: Epistola Penultima: The Two Ways to RealityCara Soror,Do what thou wilt shall be the whole of the Law.How very sensible of you, though I admit somewhat exacting!You write-Will you tell me exactly why I should devote so much of my valuable time to subjects like Magick and Yoga.That is all very well. But you ask me to put it in syllogistic form. I have no doubt this can be done, though the task seems somewhat complicated. I think I will leave it to you to construct your series of syllogisms yourself from the arguments of this letter.In your main question the operative word is "valuable. Why, I ask, in my turn, should you consider your time valuable? It certainly is not valuable unless the universe has a meaning, and what is more, unless you know what that meaning is-at least roughly-it is millions to one that you will find yourself barking up the wrong tree.First of all let us consider this question of the meaning of the universe. It is its own evidence to design, and that design intelligent design. There is no question of any moral significance-"one man's meat is another man's poison" and so on. But there can be no possible doubt about the existence of some kind of intelligence, and that kind is far superior to anything of which we know as human.How then are we to explore, and finally to interpret this intelligence?It seems to me that there are two ways and only two. Imagine for a moment that you are an orphan in charge of a guardian, inconceivably learned from your point of view.Suppose therefore that you are puzzled by some problem suitable to your childish nature, your obvious and most simple way is to approach your guardian and ask him to enlighten you. It is clearly part of his function as guardian to do his best to help you. Very good, that is the first method, and close parallel with what we understand by the word Magick.We are bothered by some difficulty about one of the elements-say Fire-it is therefore natural to evoke a Salamander to instruct you on the difficult point. But you must remember that your Holy Guardian Angel is not only far more fully instructed than yourself on every point that you can conceive, but you may go so far as to say that it is definitely his work, or part of his work; remembering always that he inhabits a sphere or plane which is entirely different from anything of which you are normally aware.To attain to the Knowledge and Conversation of the Holy Guardian Angel is consequently without doubt by far the simplest way by which you can yourself approach that higher order of being.That, then, is a clearly intelligible method of procedure. We call it Magick.It is of course possible to strengthen the link between him and yourself so that in course of time you became capable of moving and, generally speaking, operating on that plane which is his natural habitat.There is however one other way, and one only, as far as I can see, of reaching this state.It is at least theoretically possible to exalt the whole of your own consciousness until it becomes as free to move on that exalted plane as it is for him. You should note, by the way, that in this case the postulation of another being is not necessary. There is no way of refuting the solipsism if you feel like that. Personally I cannot accede to its axiom. The evidence for an external universe appears to me perfectly adequate.Still there is no extra charge for thinking on those lines if you so wish.I have paid a great deal of attention in the course of my life to the method of exalting the human consciousness in this way; and it is really quite legitimate to identify my teaching with that of the Yogis.I must however point out that in the course of my instruction I have given continual warnings as to the dangers of this line of research. For one thing there is no means of checking your results in the ordinary scientific sense. It is always perfectly easy to find a subjective explanation of any phenomenon; and when one considers that the greatest of all the dangers in any line of research arise from egocentric vanity, I do not think I have exceeded my duty in anything that I have said to deter students from undertaking so dangerous a course as Yoga.It is, of course, much safer if you are in a position to pursue in the Indian Jungles, provided that your health will stand the climate and also, I must say, unless you have a really sound teacher on whom you can safely rely. But then, if we once introduce a teacher, why not go to the Fountain-head and press towards the Knowledge and conversation of the Holy Guardian Angel?In any case your Indian teacher will ultimately direct you to seek guidance from that source, so it seems to me that you have gone to a great deal of extra trouble and incurred a great deal of unnecessary danger by not leaving yourself in the first place in the hands of the Holy Guardian Angel.In any case there are the two methods which stand as alternatives. I do not know of any third one which can be of any use whatever. Logically, since you have asked me to be logical, there is certainly no third way; there is the external way of Magick, and the internal way of Yoga: there you have your alternatives, and there they cease.Love is the law, love under will.Fraternally,666 ~ Aleister Crowley, Magick Without Tears ,
117:summary of the entire process of psychic awakening ::: You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way. That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable. The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow. Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary. ~ Sri Aurobindo, Letters On Yoga - II 6,
118:Education THE EDUCATION of a human being should begin at birth and continue throughout his life. Indeed, if we want this education to have its maximum result, it should begin even before birth; in this case it is the mother herself who proceeds with this education by means of a twofold action: first, upon herself for her own improvement, and secondly, upon the child whom she is forming physically. For it is certain that the nature of the child to be born depends very much upon the mother who forms it, upon her aspiration and will as well as upon the material surroundings in which she lives. To see that her thoughts are always beautiful and pure, her feelings always noble and fine, her material surroundings as harmonious as possible and full of a great simplicity - this is the part of education which should apply to the mother herself. And if she has in addition a conscious and definite will to form the child according to the highest ideal she can conceive, then the very best conditions will be realised so that the child can come into the world with his utmost potentialities. How many difficult efforts and useless complications would be avoided in this way! Education to be complete must have five principal aspects corresponding to the five principal activities of the human being: the physical, the vital, the mental, the psychic and the spiritual. Usually, these phases of education follow chronologically the growth of the individual; this, however, does not mean that one of them should replace another, but that all must continue, completing one another until the end of his life. We propose to study these five aspects of education one by one and also their interrelationships. But before we enter into the details of the subject, I wish to make a recommendation to parents. Most parents, for various reasons, give very little thought to the true education which should be imparted to children. When they have brought a child into the world, provided him with food, satisfied his various material needs and looked after his health more or less carefully, they think they have fully discharged their duty. Later on, they will send him to school and hand over to the teachers the responsibility for his education. There are other parents who know that their children must be educated and who try to do what they can. But very few, even among those who are most serious and sincere, know that the first thing to do, in order to be able to educate a child, is to educate oneself, to become conscious and master of oneself so that one never sets a bad example to one's child. For it is above all through example that education becomes effective. To speak good words and to give wise advice to a child has very little effect if one does not oneself give him an example of what one teaches. Sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self-control are all things that are taught infinitely better by example than by beautiful speeches. Parents, have a high ideal and always act in accordance with it and you will see that little by little your child will reflect this ideal in himself and spontaneously manifest the qualities you would like to see expressed in his nature. Quite naturally a child has respect and admiration for his parents; unless they are quite unworthy, they will always appear to their child as demigods whom he will try to imitate as best he can. With very few exceptions, parents are not aware of the disastrous influence that their own defects, impulses, weaknesses and lack of self-control have on their children. If you wish to be respected by a child, have respect for yourself and be worthy of respect at every moment. Never be authoritarian, despotic, impatient or ill-tempered. When your child asks you a question, do not give him a stupid or silly answer under the pretext that he cannot understand you. You can always make yourself understood if you take enough trouble; and in spite of the popular saying that it is not always good to tell the truth, I affirm that it is always good to tell the truth, but that the art consists in telling it in such a way as to make it accessible to the mind of the hearer. In early life, until he is twelve or fourteen, the child's mind is hardly open to abstract notions and general ideas. And yet you can train it to understand these things by using concrete images, symbols or parables. Up to quite an advanced age and for some who mentally always remain children, a narrative, a story, a tale well told teach much more than any number of theoretical explanations. Another pitfall to avoid: do not scold your child without good reason and only when it is quite indispensable. A child who is too often scolded gets hardened to rebuke and no longer attaches much importance to words or severity of tone. And above all, take good care never to scold him for a fault which you yourself commit. Children are very keen and clear-sighted observers; they soon find out your weaknesses and note them without pity. When a child has done something wrong, see that he confesses it to you spontaneously and frankly; and when he has confessed, with kindness and affection make him understand what was wrong in his movement so that he will not repeat it, but never scold him; a fault confessed must always be forgiven. You should not allow any fear to come between you and your child; fear is a pernicious means of education: it invariably gives birth to deceit and lying. Only a discerning affection that is firm yet gentle and an adequate practical knowledge will create the bonds of trust that are indispensable for you to be able to educate your child effectively. And do not forget that you have to control yourself constantly in order to be equal to your task and truly fulfil the duty which you owe your child by the mere fact of having brought him into the world. Bulletin, February 1951 ~ The Mother, On Education ,
119:Intuition And The Value Of Concentration ::: Mother, how can the faculty of intuition be developed? ... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline. When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form - at the top of the head and a little further above if possible - a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can - perhaps not immediately - but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition. It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre. Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed. And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour. Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention. And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration - but one must learn how to do it. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it. ~ The Mother, Questions And Answers 1957-1958 ,
120:One little picture in this book, the Magic Locket, was drawn by 'Miss Alice Havers.' I did not state this on the title-page, since it seemed only due, to the artist of all these (to my mind) wonderful pictures, that his name should stand there alone.The descriptions, of Sunday as spent by children of the last generation, are quoted verbatim from a speech made to me by a child-friend and a letter written to me by a lady-friend.The Chapters, headed 'Fairy Sylvie' and 'Bruno's Revenge,' are a reprint, with a few alterations, of a little fairy-tale which I wrote in the year 1867, at the request of the late Mrs. Gatty, for 'Aunt Judy's Magazine,' which she was then editing.It was in 1874, I believe, that the idea first occurred to me of making it the nucleus of a longer story.As the years went on, I jotted down, at odd moments, all sorts of odd ideas, and fragments of dialogue, that occurred to me--who knows how?--with a transitory suddenness that left me no choice but either to record them then and there, or to abandon them to oblivion. Sometimes one could trace to their source these random flashes of thought--as being suggested by the book one was reading, or struck out from the 'flint' of one's own mind by the 'steel' of a friend's chance remark but they had also a way of their own, of occurring, a propos of nothing --specimens of that hopelessly illogical phenomenon, 'an effect without a cause.' Such, for example, was the last line of 'The Hunting of the Snark,' which came into my head (as I have already related in 'The Theatre' for April, 1887) quite suddenly, during a solitary walk: and such, again, have been passages which occurred in dreams, and which I cannot trace to any antecedent cause whatever. There are at least two instances of such dream-suggestions in this book--one, my Lady's remark, 'it often runs in families, just as a love for pastry does', the other, Eric Lindon's badinage about having been in domestic service.And thus it came to pass that I found myself at last in possession of a huge unwieldy mass of litterature--if the reader will kindly excuse the spelling --which only needed stringing together, upon the thread of a consecutive story, to constitute the book I hoped to write. Only! The task, at first, seemed absolutely hopeless, and gave me a far clearer idea, than I ever had before, of the meaning of the word 'chaos': and I think it must have been ten years, or more, before I had succeeded in classifying these odds-and-ends sufficiently to see what sort of a story they indicated: for the story had to grow out of the incidents, not the incidents out of the story I am telling all this, in no spirit of egoism, but because I really believe that some of my readers will be interested in these details of the 'genesis' of a book, which looks so simple and straight-forward a matter, when completed, that they might suppose it to have been written straight off, page by page, as one would write a letter, beginning at the beginning; and ending at the end.It is, no doubt, possible to write a story in that way: and, if it be not vanity to say so, I believe that I could, myself,--if I were in the unfortunate position (for I do hold it to be a real misfortune) of being obliged to produce a given amount of fiction in a given time,--that I could 'fulfil my task,' and produce my 'tale of bricks,' as other slaves have done. One thing, at any rate, I could guarantee as to the story so produced--that it should be utterly commonplace, should contain no new ideas whatever, and should be very very weary reading!This species of literature has received the very appropriate name of 'padding' which might fitly be defined as 'that which all can write and none can read.' That the present volume contains no such writing I dare not avow: sometimes, in order to bring a picture into its proper place, it has been necessary to eke out a page with two or three extra lines : but I can honestly say I have put in no more than I was absolutely compelled to do.My readers may perhaps like to amuse themselves by trying to detect, in a given passage, the one piece of 'padding' it contains. While arranging the 'slips' into pages, I found that the passage was 3 lines too short. I supplied the deficiency, not by interpolating a word here and a word there, but by writing in 3 consecutive lines. Now can my readers guess which they are?A harder puzzle if a harder be desired would be to determine, as to the Gardener's Song, in which cases (if any) the stanza was adapted to the surrounding text, and in which (if any) the text was adapted to the stanza.Perhaps the hardest thing in all literature--at least I have found it so: by no voluntary effort can I accomplish it: I have to take it as it come's is to write anything original. And perhaps the easiest is, when once an original line has been struck out, to follow it up, and to write any amount more to the same tune. I do not know if 'Alice in Wonderland' was an original story--I was, at least, no conscious imitator in writing it--but I do know that, since it came out, something like a dozen storybooks have appeared, on identically the same pattern. The path I timidly explored believing myself to be 'the first that ever burst into that silent sea'--is now a beaten high-road: all the way-side flowers have long ago been trampled into the dust: and it would be courting disaster for me to attempt that style again.Hence it is that, in 'Sylvie and Bruno,' I have striven with I know not what success to strike out yet another new path: be it bad or good, it is the best I can do. It is written, not for money, and not for fame, but in the hope of supplying, for the children whom I love, some thoughts that may suit those hours of innocent merriment which are the very life of Childhood; and also in the hope of suggesting, to them and to others, some thoughts that may prove, I would fain hope, not wholly out of harmony with the graver cadences of Life.If I have not already exhausted the patience of my readers, I would like to seize this opportunity perhaps the last I shall have of addressing so many friends at once of putting on record some ideas that have occurred to me, as to books desirable to be written--which I should much like to attempt, but may not ever have the time or power to carry through--in the hope that, if I should fail (and the years are gliding away very fast) to finish the task I have set myself, other hands may take it up.First, a Child's Bible. The only real essentials of this would be, carefully selected passages, suitable for a child's reading, and pictures. One principle of selection, which I would adopt, would be that Religion should be put before a child as a revelation of love--no need to pain and puzzle the young mind with the history of crime and punishment. (On such a principle I should, for example, omit the history of the Flood.) The supplying of the pictures would involve no great difficulty: no new ones would be needed : hundreds of excellent pictures already exist, the copyright of which has long ago expired, and which simply need photo-zincography, or some similar process, for their successful reproduction. The book should be handy in size with a pretty attractive looking cover--in a clear legible type--and, above all, with abundance of pictures, pictures, pictures!Secondly, a book of pieces selected from the Bible--not single texts, but passages of from 10 to 20 verses each--to be committed to memory. Such passages would be found useful, to repeat to one's self and to ponder over, on many occasions when reading is difficult, if not impossible: for instance, when lying awake at night--on a railway-journey --when taking a solitary walk-in old age, when eyesight is failing or wholly lost--and, best of all, when illness, while incapacitating us for reading or any other occupation, condemns us to lie awake through many weary silent hours: at such a time how keenly one may realise the truth of David's rapturous cry "O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth!"I have said 'passages,' rather than single texts, because we have no means of recalling single texts: memory needs links, and here are none: one may have a hundred texts stored in the memory, and not be able to recall, at will, more than half-a-dozen--and those by mere chance: whereas, once get hold of any portion of a chapter that has been committed to memory, and the whole can be recovered: all hangs together.Thirdly, a collection of passages, both prose and verse, from books other than the Bible. There is not perhaps much, in what is called 'un-inspired' literature (a misnomer, I hold: if Shakespeare was not inspired, one may well doubt if any man ever was), that will bear the process of being pondered over, a hundred times: still there are such passages--enough, I think, to make a goodly store for the memory.These two books of sacred, and secular, passages for memory--will serve other good purposes besides merely occupying vacant hours: they will help to keep at bay many anxious thoughts, worrying thoughts, uncharitable thoughts, unholy thoughts. Let me say this, in better words than my own, by copying a passage from that most interesting book, Robertson's Lectures on the Epistles to the Corinthians, Lecture XLIX. "If a man finds himself haunted by evil desires and unholy images, which will generally be at periodical hours, let him commit to memory passages of Scripture, or passages from the best writers in verse or prose. Let him store his mind with these, as safeguards to repeat when he lies awake in some restless night, or when despairing imaginations, or gloomy, suicidal thoughts, beset him. Let these be to him the sword, turning everywhere to keep the way of the Garden of Life from the intrusion of profaner footsteps."Fourthly, a "Shakespeare" for girls: that is, an edition in which everything, not suitable for the perusal of girls of (say) from 10 to 17, should be omitted. Few children under 10 would be likely to understand or enjoy the greatest of poets: and those, who have passed out of girlhood, may safely be left to read Shakespeare, in any edition, 'expurgated' or not, that they may prefer: but it seems a pity that so many children, in the intermediate stage, should be debarred from a great pleasure for want of an edition suitable to them. Neither Bowdler's, Chambers's, Brandram's, nor Cundell's 'Boudoir' Shakespeare, seems to me to meet the want: they are not sufficiently 'expurgated.' Bowdler's is the most extraordinary of all: looking through it, I am filled with a deep sense of wonder, considering what he has left in, that he should have cut anything out! Besides relentlessly erasing all that is unsuitable on the score of reverence or decency, I should be inclined to omit also all that seems too difficult, or not likely to interest young readers. The resulting book might be slightly fragmentary: but it would be a real treasure to all British maidens who have any taste for poetry.If it be needful to apologize to any one for the new departure I have taken in this story--by introducing, along with what will, I hope, prove to be acceptable nonsense for children, some of the graver thoughts of human life--it must be to one who has learned the Art of keeping such thoughts wholly at a distance in hours of mirth and careless ease. To him such a mixture will seem, no doubt, ill-judged and repulsive. And that such an Art exists I do not dispute: with youth, good health, and sufficient money, it seems quite possible to lead, for years together, a life of unmixed gaiety--with the exception of one solemn fact, with which we are liable to be confronted at any moment, even in the midst of the most brilliant company or the most sparkling entertainment. A man may fix his own times for admitting serious thought, for attending public worship, for prayer, for reading the Bible: all such matters he can defer to that 'convenient season', which is so apt never to occur at all: but he cannot defer, for one single moment, the necessity of attending to a message, which may come before he has finished reading this page,' this night shalt thy soul be required of thee.'The ever-present sense of this grim possibility has been, in all ages, 1 an incubus that men have striven to shake off. Few more interesting subjects of enquiry could be found, by a student of history, than the various weapons that have been used against this shadowy foe. Saddest of all must have been the thoughts of those who saw indeed an existence beyond the grave, but an existence far more terrible than annihilation--an existence as filmy, impalpable, all but invisible spectres, drifting about, through endless ages, in a world of shadows, with nothing to do, nothing to hope for, nothing to love! In the midst of the gay verses of that genial 'bon vivant' Horace, there stands one dreary word whose utter sadness goes to one's heart. It is the word 'exilium' in the well-known passageOmnes eodem cogimur, omniumVersatur urna serius ociusSors exitura et nos in aeternumExilium impositura cymbae.Yes, to him this present life--spite of all its weariness and all its sorrow--was the only life worth having: all else was 'exile'! Does it not seem almost incredible that one, holding such a creed, should ever have smiled?And many in this day, I fear, even though believing in an existence beyond the grave far more real than Horace ever dreamed of, yet regard it as a sort of 'exile' from all the joys of life, and so adopt Horace's theory, and say 'let us eat and drink, for to-morrow we die.'We go to entertainments, such as the theatre--I say 'we', for I also go to the play, whenever I get a chance of seeing a really good one and keep at arm's length, if possible, the thought that we may not return alive. Yet how do you know--dear friend, whose patience has carried you through this garrulous preface that it may not be your lot, when mirth is fastest and most furious, to feel the sharp pang, or the deadly faintness, which heralds the final crisis--to see, with vague wonder, anxious friends bending over you to hear their troubled whispers perhaps yourself to shape the question, with trembling lips, "Is it serious?", and to be told "Yes: the end is near" (and oh, how different all Life will look when those words are said!)--how do you know, I say, that all this may not happen to you, this night?And dare you, knowing this, say to yourself "Well, perhaps it is an immoral play: perhaps the situations are a little too 'risky', the dialogue a little too strong, the 'business' a little too suggestive.I don't say that conscience is quite easy: but the piece is so clever, I must see it this once! I'll begin a stricter life to-morrow." To-morrow, and to-morrow, and tomorrow!"Who sins in hope, who, sinning, says,'Sorrow for sin God's judgement stays!'Against God's Spirit he lies; quite stops Mercy with insult; dares, and drops,Like a scorch'd fly, that spins in vainUpon the axis of its pain,Then takes its doom, to limp and crawl,Blind and forgot, from fall to fall."Let me pause for a moment to say that I believe this thought, of the possibility of death--if calmly realised, and steadily faced would be one of the best possible tests as to our going to any scene of amusement being right or wrong. If the thought of sudden death acquires, for you, a special horror when imagined as happening in a theatre, then be very sure the theatre is harmful for you, however harmless it may be for others; and that you are incurring a deadly peril in going. Be sure the safest rule is that we should not dare to live in any scene in which we dare not die.But, once realise what the true object is in life--that it is not pleasure, not knowledge, not even fame itself, 'that last infirmity of noble minds'--but that it is the development of character, the rising to a higher, nobler, purer standard, the building-up of the perfect Man--and then, so long as we feel that this is going on, and will (we trust) go on for evermore, death has for us no terror; it is not a shadow, but a light; not an end, but a beginning!One other matter may perhaps seem to call for apology--that I should have treated with such entire want of sympathy the British passion for 'Sport', which no doubt has been in by-gone days, and is still, in some forms of it, an excellent school for hardihood and for coolness in moments of danger.But I am not entirely without sympathy for genuine 'Sport': I can heartily admire the courage of the man who, with severe bodily toil, and at the risk of his life, hunts down some 'man-eating' tiger: and I can heartily sympathize with him when he exults in the glorious excitement of the chase and the hand-to-hand struggle with the monster brought to bay. But I can but look with deep wonder and sorrow on the hunter who, at his ease and in safety, can find pleasure in what involves, for some defenceless creature, wild terror and a death of agony: deeper, if the hunter be one who has pledged himself to preach to men the Religion of universal Love: deepest of all, if it be one of those 'tender and delicate' beings, whose very name serves as a symbol of Love--'thy love to me was wonderful, passing the love of women'--whose mission here is surely to help and comfort all that are in pain or sorrow!'Farewell, farewell! but this I tellTo thee, thou Wedding-Guest!He prayeth well, who loveth wellBoth man and bird and beast.He prayeth best, who loveth bestAll things both great and small;For the dear God who loveth us,He made and loveth all.' ~ Lewis Carroll, Sylvie and Bruno ,

*** NEWFULLDB 2.4M ***

1:dance the pain ~ Sona Charaipotra,
2:live love dance ~ Richard McKenna,
3:Dance it off. ~ Jennifer Lynn Barnes,
4:The moon has become a dancer ~ Rumi,
5:Every savage can dance. ~ Jane Austen,
6:He moves like a dancer. ~ Lisa McMann,
7:How we danced" - Sadie ~ Stephen King,
8:I dance like the wind. ~ Edward Albee,
9:Last dance with Mary Jane ~ Tom Petty,
10:Love is only a dance. ~ Howard Dietz,
11:When in doubt dance out ~ Miley Cyrus,
12:Dance the orange. ~ Rainer Maria Rilke,
13:From abundance springs satiety. ~ Livy,
14:How we danced!" - Sadie ~ Stephen King,
15:I can't sing or dance. ~ Joel Edgerton,
16:I'm a terrible dancer. ~ Rupert Friend,
17:I often work by avoidance. ~ Brian Eno,
18:Life is a dance of nature. ~ Toba Beta,
19:VLADIMIR: Dance, hog! ~ Samuel Beckett,
20:Abundance destroys value. ~ Simon Sinek,
21:I am not a natural dancer. ~ Ricki Lake,
22:My heart's a dance of fear. ~ Aeschylus,
23:To dance is to live! ~ Charles M Schulz,
24:Come Dance with Me , come dance. ~ Hafez,
25:Dance until you shatter yourself. ~ Rumi,
26:Dance when you're perfectly free. ~ Rumi,
27:I dance with the dancers. ~ Walt Whitman,
28:I’m a dancer who cannot dance. ~ Marilyn,
29:Words his soul danced to. ~ David Malouf,
30:Dance like nobody's looking. ~ Mark Twain,
31:guidance on the question. ~ Joseph Murphy,
32:He was a dancer of death. ~ Richelle Mead,
33:I can make the stars dance ~ Selena Gomez,
34:I don't dance, But here I am ~ Lee Brice,
35:I'm not a big dancer! ~ Kristin Cavallari,
36:I'm not much of a dancer. ~ Billy Eichner,
37:Nesara. So dance. ~ Amelia Atwater Rhodes,
38:The God of Abundance. Psalm ~ Joel Osteen,
39:Dance first, think later. ~ Samuel Beckett,
40:I only dance when I go out. ~ Diane Kruger,
41:This dance is the joy of existence. ~ Rumi,
42:God dances with the outcast. ~ Steven James,
43:Music and dance are all you need. ~ Moliere,
44:There is no avoidance in delay. ~ Aeschylus,
45:Dance like nobody's watching. ~ Kathy Mattea,
46:Enough is abundance to the wise. ~ Euripides,
47:God takes attendance every day. ~ Glenn Beck,
48:I can't dance at all by myself. ~ Cat Deeley,
49:In abundance prepare for scarcity. ~ Mencius,
50:I used to teach dance lessons. ~ Eartha Kitt,
51:Never dance on a small boat. ~ Holly Throsby,
52:Never trust a man who can dance. ~ E L James,
53:The way I dance is by writing. ~ Anne Lamott,
54:Trust me. You can dance.” - Vodka ~ Sara Ney,
55:TRYING TO CONTROL THE DANCE! ~ Amanda Palmer,
56:Why should your heart not dance? ~ C S Lewis,
57:Good-by and good riddance! ~ Franklin W Dixon,
58:In all abundance there is lack. ~ Hippocrates,
59:My first vocation was dance. ~ Victoria Abril,
60:Thanksgiving creates abundance. ~ Ann Voskamp,
61:A dance to the music of time. ~ Anthony Powell,
62:And just dance a little. ~ Mary Anne Radmacher,
63:Avoidance. It’s what I do best. ~ Rebecca Shea,
64:But God dances amidst the common. ~ Max Lucado,
65:Dance brings us all together. ~ Kreesha Turner,
66:Dance, dance, dance till you drop. ~ W H Auden,
67:Dance until the earth dance. ~ Hilda Doolittle,
68:Fuck Art, let's Dance! ~ Lawrence Ferlinghetti,
69:Giving is the secret of abundance. ~ Sivananda,
70:I love music and I love to dance. ~ Jami Gertz,
71:I'm not looking for guidance. ~ Liam Gallagher,
72:Nobody is born a dancer. ~ Mikhail Baryshnikov,
73:People dance at any age. ~ Mikhail Baryshnikov,
74:Without dance, a man can do nothing. ~ Moliere,
75:Dance is music made visible ~ George Balanchine,
76:Discordance is evil. Harmony is virtue. ~ Plato,
77:Flashlight beams danced crazily ~ Kurt Vonnegut,
78:Happiness like an unmoving dancer. ~ Kinga Fabo,
79:Having a pants-off dance-off? ~ Claire Kingsley,
80:I always wanted to go to Sundance. ~ Eve Hewson,
81:music as we danced our way in both ~ Pat Conroy,
82:No sane man will dance. ~ Marcus Tullius Cicero,
83:No sober person dances. ~ Marcus Tullius Cicero,
84:Who Says Elephants Can’t Dance? ~ Carol S Dweck,
85:Yoga, unlike dance or mime, ~ T K V Desikachar,
86:Dance with the one who brung you. ~ Randy Pausch,
87:Don’t forget to dance in the rain… ~ Nina Levine,
88:Emergency dance party--go away. ~ Rainbow Rowell,
89:I could have danced all night! ~ Alan Jay Lerner,
90:I sing and dance. That's my job. ~ Dick Van Dyke,
91:Life calls the tune, we dance. ~ John Galsworthy,
92:Watching my four year old daughter dance ~ Ikkyu,
93:Wine is connected to abundance. ~ Carole Bouquet,
94:Abundance can be its own obstacle. ~ Ryan Holiday,
95:Any chance I get, I will dance. ~ Hillary Clinton,
96:Dance with the one that brought you ~ Hannah Hart,
97:I explained it when I danced it. ~ Margot Fonteyn,
98:I'm a terrible dancer. The worst. ~ Sheena Easton,
99:It dances today, my heart, ~ Rabindranath Tagore,
100:Tell me something I can dance to. ~ Mark Sheppard,
101:To dance is human, to polka is divine. ~ K D Lang,
102:Dance, dance, otherwise we are lost. ~ Pina Bausch,
103:Dancers are the athletes of God. ~ Albert Einstein,
104:Dance with me, Death, I am ready. ~ Terry Goodkind,
105:hopes dance best on bald men's hair ~ e e cummings,
106:I can dance with life again. ~ Jacqueline Winspear,
107:I like to dance, but I'm not a dancer. ~ Jon M Chu,
108:I'm not much of a song-and-dance man. ~ Nick Nolte,
109:I will always dance in the street. ~ Martha Reeves,
110:My favorite dancer is Sylvie Guillem. ~ Jerry Hall,
111:See the music, hear the dance. ~ George Balanchine,
112:There’s a dance in the old dame yet. ~ Don Marquis,
113:Who hasn't danced in their underwear? ~ Tom Cruise,
114:Winds of May, that dance on the sea, ~ James Joyce,
115:A blocked path also offers guidance. ~ Mason Cooley,
116:At the still point, there the dance is. ~ T S Eliot,
117:Both light and shadow are the dance of Love. ~ Rumi,
118:"Dance, when you're broken open." ~ Jalaluddin Rumi,
119:Giving opens up avenues for abundance. ~ Jen Lilley,
120:I'm a singer who moves like a dancer. ~ Bobby Darin,
121:It's not sexual--it's modern dance. ~ Matthew Quick,
122:They danced by the light of the moon. ~ Edward Lear,
123:What a joy it is to dance and sing! ~ Angela Carter,
124:All we really want to do is dance. ~ Joseph Campbell,
125:Avoidance is a wonderful therapy ~ Maggie Stiefvater,
126:Boys who dance are genetic volcanoes. ~ Andrew Smith,
127:Dance... enjoy each step along the way. ~ Wayne Dyer,
128:I'd rather fight a buzzsaw than dance. ~ Johnny Depp,
129:If you're a dancer, study singing. ~ Debbie Reynolds,
130:I like to dance, but not in the air. ~ Billy the Kid,
131:Sometimes you just gotta dance it out. ~ Chloe Neill,
132:Americans are good at making dance music. ~ Ed Simons,
133:Art is a never-ending dance of illusions. ~ Bob Dylan,
134:Dance is the landscape of man's soul. ~ Martha Graham,
135:Fancy pants, the monk can dance! ~ Fyodor Dostoyevsky,
136:If I find I need guidance, I’ll ask. ~ Diana Gabaldon,
137:Je suis Marxiste, tendance Groucho. ~ Jean Luc Godard,
138:Nobody cares if you can't dance well. ~ Martha Graham,
139:One is born to be a great dancer. ~ George Balanchine,
140:One you've danced, you always dance. ~ Judith Jamison,
141:On with the dance! let joy be unconfin'd ~ Lord Byron,
142:The butterfly danced on the flower. ~ Kerry Greenwood,
143:You've never seen me dance, have you? ~ Roger Federer,
144:You want to dance with me, angel tits? ~ Edward Albee,
145:Abundance is, in large part, an attitude. ~ Sue Thoele,
146:A dancer's life is all about repetition. ~ Twyla Tharp,
147:All are not merry that dance lightly. ~ George Herbert,
148:Both light and shadow
are the dance of Love. ~ Rumi,
149:Fear is the politicians dance partner. ~ Penn Jillette,
150:I'd like to be a song and dance man. ~ Walter Cronkite,
151:I smiled, danced and cried my way out. ~ Adrien Broner,
152:It's a marvelous night for a moondance! ~ Van Morrison,
153:my spirit was programmed to abundance. ~ Charles Capps,
154:Pride sings and dances; humility sighs. ~ Mason Cooley,
155:When the music changes, so does the dance. ~ Anonymous,
156:You don't pick dance. Dance picks you. ~ Martha Graham,
157:You have to be selfish to be an actor. ~ Charles Dance,
158:Dance is such a stressful environment. ~ Mia Wasikowska,
159:Dancers are both athletes and artists. ~ Margot Fonteyn,
160:Dancers aren't pompous; they're too tired. ~ Jose Limon,
161:Dancers are the messengers of the gods. ~ Martha Graham,
162:Dance to this and you're gonna get thinner. ~ MC Hammer,
163:Either the camera will dance, or I will. ~ Fred Astaire,
164:farmer barn dances, although the ~ Lois McMaster Bujold,
165:Gratitude builds a bridge to abundance. ~ Roy T Bennett,
166:I can't dance and I can't sing too well. ~ Michael Kors,
167:If there is no dance, there is not music. ~ Tito Puente,
168:If you can't dance then you are a loser. ~ Harry Truman,
169:I haven't danced since 1973; I'm too old. ~ Len Goodman,
170:I think we need a big national dance. ~ Hillary Clinton,
171:Julian Edelman. He's the worst dancer. ~ Rob Gronkowski,
172:This deadly body of mine can dance, too. ~ Muriel Spark,
173:We didn't have wings, but we could dance. ~ Megan Crane,
174:You're swimming in a sea of abundance. ~ Victoria Moran,
175:10. Manage for abundance, not scarcity. ~ Chris Anderson,
176:Dance is about never-ending aspiration. ~ Judith Jamison,
177:Dance is the hidden language of the soul ~ Martha Graham,
178:He danced there like an overturned centipede. ~ Ben Okri,
179:I do a death dance,
I lay a snake skin… ~ Anne Sexton,
180:I have a bit of a frustrated dancer in me. ~ Naomi Watts,
181:I never force myself to dance or sing. ~ Brigitte Bardot,
182:Let me see you do the 'rag time dance'... ~ Scott Joplin,
183:Men give advice; God gives guidance. ~ Leonard Ravenhill,
184:My furries need guidance. And, I'm bored. ~ Alanea Alder,
185:Never give a sword to a man who can't dance. ~ Confucius,
186:No great city has an abundance of parking. ~ Yves Engler,
187:No man in his senses will dance. ~ Marcus Tullius Cicero,
188:When you're inspired you attract abundance. ~ Wayne Dyer,
189:Wherever a dancer stands is holy ground. ~ Martha Graham,
190:You dance inside my chest, where no one sees you. ~ Rumi,
191:Actually I dance really well on the floor. ~ Oksana Baiul,
192:Avoidance always prolongs pain, in the end. ~ Henry Cloud,
193:Dance from here to the other world-and don't stop. ~ Rumi,
194:Dance, you jazz-mad puppets of fate, and ~ Dorothy Parker,
195:Disco is just pop music you can dance to. ~ Sheena Easton,
196:F**king dance whenever you want to dance. ~ Alex Gaskarth,
197:Gay nightclubs offer better dance music. ~ Jack Davenport,
198:He danced like a grasshopper on fire, ~ Louisa May Alcott,
199:I can sing and dance. I can smile - a lot. ~ Chris Colfer,
200:If you can't dance then you are a loser. ~ Harry S Truman,
201:I love to dance and dance all night long. ~ Douglas Booth,
202:In the abundance of water a fool is thirsty. ~ Bob Marley,
203:It's literally murder on the dancefloor. ~ Dermot O Leary,
204:I was never a dancer before 'Shake It Up'. ~ Bella Thorne,
205:Life is the dancer and you are the dance. ~ Eckhart Tolle,
206:Life is too short to dance with ugly men ~ Christina Dodd,
207:Pat, it's not sexual – it's modern dance. ~ Matthew Quick,
208:Put on your red shoes, and dance the blues. ~ David Bowie,
209:She danced the dance of flames and fire, ~ Khalil Gibran,
210:The preserver of abundance is excellence. ~ Wendell Berry,
211:An abundance of commonsense is called wisdom. ~ Shiv Khera,
212:and his fingers dance against the trigger. ~ Lauren Oliver,
213:I became a dancer late and an actor late. ~ Mads Mikkelsen,
214:I've been doing African dance all my life. ~ Naima Adedapo,
215:Life is the dancer, and you are the dance. ~ Eckhart Tolle,
216:life is too short to dance with an ugly woman ~ Rick Bragg,
217:On with the dance, let the joy be unconfined. ~ Mark Twain,
218:The abundance of books is distraction ~ Seneca the Younger,
219:The Universe is a masterpiece of abundance. ~ Rhonda Byrne,
220:We dance in splendor and self amazement. ~ Jalaluddin Rumi,
221:We have heeded no wisdom offering guidance. ~ Dora Russell,
222:Avoidance, my coping mechanism of choice. ~ Kate Canterbary,
223:Dance till the stars come down from the rafters ~ W H Auden,
224:diplomacy. A dance of shadows in the darkness. ~ C S Harris,
225:I danced with passion to spite the music. ~ Gelsey Kirkland,
226:I learned to love dance for its own sake. ~ Suzanne Farrell,
227:It's better to dance than to march through life. ~ Yoko Ono,
228:I've learned to dance with a hand in my pants. ~ Billy Joel,
229:I was still blind, but twinkling stars did dance ~ Novalis,
230:Life is a dance... Enjoy every step. ~ Anthony D Williams,
231:Love dances in the freshness of the unknown ~ Deepak Chopra,
232:My sweet, innocent dancer is a dirty girl. By ~ Alexa Riley,
233:Poetry is an echo asking a shadow to dance. ~ Carl Sandburg,
234:SWORD stood for: Serve Worship Order Rest Dance ~ Jon Acuff,
235:Those women like to see their tongues dance. ~ Ray Bradbury,
236:We live in a time of unprecedented abundance. ~ David Wolfe,
237:Well, it's a marvelous night for a Moondance ~ Van Morrison,
238:Where dance is, there is the devil. ~ Saint John Chrysostom,
239:Who will dance on the floor in the round? ~ Michael Jackson,
240:You are never bereft of your inner guidance. ~ Jane Roberts,
241:All Indians must dance, everywhere keep on dancing. ~ Wovoka,
242:A Nation's character is typified by its dancers. ~ Confucius,
243:Anywhere everywhere! Anything anyhow! just dance! ~ Rajneesh,
244:As for time, all men have it in abundance. ~ George S Clason,
245:Avoidance of risk is the greatest risk of all. ~ Henry Cloud,
246:How to dance
in blood and
remain sane? ~ Sonia Sanchez,
247:I am satisfied ... I see, dance, laugh, sing. ~ Walt Whitman,
248:I'll dance to anything: Bob Marley or rap. ~ Francesca Annis,
249:I'll never play a drum solo you can't dance to. ~ Gene Krupa,
250:in clear violation of the Galactic Concordance. ~ Greg Rucka,
251:I never thought I would go into the dance charts. ~ Yoko Ono,
252:In the abundance of water - the fool is thirsty ~ Bob Marley,
253:I still got a few more dances with the devil... ~ Tim McGraw,
254:It was penance, my own slow dance in purgatory. ~ Amy Harmon,
255:Let's go in and dance the night away." Cliff ~ Stacy Claflin,
256:Often life is a frantic avoidance of the truth. ~ Adyashanti,
257:Poetry is an echo, asking a shadow to dance. ~ Carl Sandburg,
258:Some things were worth the dance with danger. ~ Nalini Singh,
259:Vanz can't dance, but he'll steal your money. ~ John Fogerty,
260:We have but one dance to a lifetime of songs. ~ Laura Miller,
261:As a dancer, I out-Fred the nimblest Astaire. ~ P G Wodehouse,
262:danced like a goat with a rock stuck in its ass. ~ Junot D az,
263:Dance must have a precision without fault. ~ Arielle Dombasle,
264:Everyone dances to his own personal boomboom. ~ Tristan Tzara,
265:Good riddance to that wuthering height. ~ Winston S Churchill,
266:I can't walk in high heels, never mind dance in them. ~ Kesha,
267:If you want to make dough, do a bun dance. ~ Stephen Richards,
268:Life's a dance you learn as you go. ~ John Michael Montgomery,
269:nature of epilepsy or St. Vitus’s dance, ~ Fyodor Dostoyevsky,
270:No art is possible without a dance with death ~ Kurt Vonnegut,
271:Out of 10 how enthusiastic a dancer am I? 11 ~ Tom Hiddleston,
272:The letters dance before my eyes. Who am I? ~ Patrick Modiano,
273:Une danse est un poe' me. A dance is a poem. ~ Denis Diderot,
274:Use your internal grandmother for guidance and advice. ~ Sark,
275:I am love, I am music, she thinks. Let’s dance. ~ Paulo Coelho,
276:I did not choose to be a dancer. I was chosen. ~ Martha Graham,
277:I don't suffer from an abundance of politeness. ~ Randy Pausch,
278:If I can't dance to it, it's not my revolution. ~ Emma Goldman,
279:If I could explain, I wouldn't need to dance! ~ Isadora Duncan,
280:I love to dance to Robyn, Nicki Minaj and Boney M. ~ Nomi Ruiz,
281:No art is possible without a dance with death. ~ George Carlin,
282:No art is possible without a dance with death, ~ Kurt Vonnegut,
283:No art is possible without a dance with death. ~ Kurt Vonnegut,
284:Oh! if to dance all night, and dress all day, ~ Alexander Pope,
285:Thank God my parents had an abundance of patience. ~ Lexa Doig,
286:Those move easiest who have learn'd to dance. ~ Alexander Pope,
287:Where there is abundance you can afford waste. ~ Wyndham Lewis,
288:abundance is something to be, not seek or await. ~ Tosha Silver,
289:Abundance means freedom from trade-offs. ~ Sendhil Mullainathan,
290:Gratitude is the open door to abundance. ~ Harbhajan Singh Yogi,
291:I also tried to avoid doing obvious dance records. ~ Boy George,
292:I am dumb when it comes to learning dance steps. ~ Mia Kirshner,
293:I don't do well with snakes and I can't dance. ~ Robin Williams,
294:I'm going to dance in all the galaxies. ~ Elisabeth Kubler Ross,
295:I was a professional dancer before I was an actor. ~ Alex Meraz,
296:Learning to dance felt like learning to belong. ~ Tara Westover,
297:Music must be seen, and dance must be heard ~ George Balanchine,
298:participating in mankind’s dumbest dance—rush hour. ~ Mike Omer,
299:The dance is the mother of all languages. ~ Robin G Collingwood,
300:The deft white-stockinged dance in thick-soled ~ Marianne Moore,
301:Dance has a transformative effect on bodily trauma. ~ Eve Ensler,
302:Don't wait to find solid ground. Dance in emptiness. ~ Surya Das,
303:Each dancer has a different dialect that they speak. ~ Jon M Chu,
304:Even beauty, in abundance, turns creepy. ~ Karen Thompson Walker,
305:I always had the thought I could attract abundance. ~ Wayne Dyer,
306:If they ask you to stand still, you should dance. ~ Colum McCann,
307:I've done everything but tap dance across the table. ~ Rod Paige,
308:Je réclame l'indépendance dans l'interdépendance. ~ Albert Camus,
309:Kisses that danced with smiles tasted amazing. ~ Debra Anastasia,
310:Make merry each day, dance and play day and night!3 ~ David Rose,
311:My dad taught me about music. He used to tap dance. ~ Ray Davies,
312:Obsolescence is the moment of superabundance. ~ Marshall McLuhan,
313:shall the virgin rejoice in the dance, and the young ~ Anonymous,
314:Sooner or later, we all dance with the devil. ~ Sherrilyn Kenyon,
315:The avoidance of suffering is a form of suffering. ~ Mark Manson,
316:To dance is to give channel to the Creator. ~ Ali Abdullah Saleh,
317:Use your internal grandmother for guidance and advice. ~ S A R K,
318:When the lyrical muse sings the creative pen dances. ~ Aberjhani,
319:You live if you dance to the voice that ails you. ~ Lorrie Moore,
320:abundance comes only to those who already have it ~ Eckhart Tolle,
321:And that’s why I prefer to dance in the bedroom. ~ Samantha Towle,
322:Avoidance helped settle the emotions. Considerably. ~ Chloe Neill,
323:Ballet is a dance executed by the human soul. ~ Alexander Pushkin,
324:Conflict avoidance often causes greater conflict. ~ Bryant McGill,
325:Dance is the fastest, most direct route to the truth. ~ Gabrielle,
326:Dance well with a woman, and she's halfway yours. ~ Robert Jordan,
327:How can we know the dancer from the dance? ~ William Butler Yeats,
328:I am not quite sure whether clever men ever dance. ~ George Eliot,
329:If I could say it, I would not have to dance it. ~ Isadora Duncan,
330:I met my wife, Doreen, who was a dancer in the show. ~ Ernie Wise,
331:I really can't wait to dance with Ellen DeGeneres! ~ Sharon Jones,
332:Justice is charity in accordance with wisdom. ~ Gottfried Leibniz,
333:Life in abundance comes only through great love. ~ Elbert Hubbard,
334:Life is a dance. Mindfulness is witnessing that dance. ~ Amit Ray,
335:Mark spoke like a poem and walked like a dance. ~ Cassandra Clare,
336:Neurosis is the natural by-product of pain avoidance. ~ Carl Jung,
337:No art is possible without a dance
with death ~ Kurt Vonnegut,
338:No one dances sober, unless he is insane. ~ Marcus Tullius Cicero,
339:Not all men were meant to dance with dragons. ~ George R R Martin,
340:Please come to the dance, because you're my music. ~ Jodi Picoult,
341:Pray for divine guidance in your goal setting ~ M Russell Ballard,
342:Simplicity. Ah, that I can offer in abundance. ~ Philippa Gregory,
343:Sing your song. Dance your dance. Tell your tale. ~ Frank McCourt,
344:The avoidance of pain is the avoidance of life. ~ Stefan Molyneux,
345:The dance is the highest symbol of life itself. ~ Joseph Campbell,
346:We can all dance when we find music that we love. ~ Giles Andreae,
347:Whosoever knoweth the power of the dance, dwelleth in God. ~ Rumi,
348:Wives are people who feel they don't dance enough. ~ Groucho Marx,
349:You can't dance if you got too much muck in your head. ~ Yoko Ono,
350:You have to be a little crazy to be a dancer. ~ Elizabeth Berkley,
351:Abundance comes only to those who already have it. ~ Eckhart Tolle,
352:Abundance of knowledge does not teach men to be wise. ~ Heraclitus,
353:All beings may dance at ease in the breeze with minds ~ Buddhadasa,
354:A longing for the dance stirs in the buried life. ~ Stanley Kunitz,
355:August passed like a dancer, graceful and sweating. ~ Laura London,
356:Dance first. Think later. It's the natural order. ~ Samuel Beckett,
357:Doing anything on a movie at Sundance is great. ~ Nicholas Jarecki,
358:Have you ever danced with the Devil in the pale moonlight? ~ Joker,
359:Holland is to dance music what Nashville is to country. ~ Afrojack,
360:If you end up going to prom, save me a dance, okay? ~ Cynthia Hand,
361:I got kicked out of Riverdance for using my arms. ~ Gary Valentine,
362:I like to shop, but I don't like to go out to dances. ~ Etta James,
363:I love tango, and I used to dance when I was young. ~ Pope Francis,
364:I'm not a singer, and I'm not a brilliant dancer. ~ Jeremy Bulloch,
365:In the beginning, I didnt dance that much and stuff. ~ Namie Amuro,
366:I was a terrible dancer. I dance like an Englishman. ~ John Cleese,
367:Metrosexuality is dead. And good riddance to it. ~ David Zinczenko,
368:Midnight shout and revelry, Tipsy dance and jollity. ~ John Milton,
369:out of the abundance of the heart, the mouth speaks’? ~ Kit Morgan,
370:Patience was a virtue he possessed in abundance. ~ Sylvain Reynard,
371:So the well educated man can learn to sing and dance well. ~ Plato,
372:The abundance mindset makes it easier to be graceful. ~ Seth Godin,
373:Those who miss meditation miss the whole dance of life. ~ Rajneesh,
374:Tough guys don't dance. You had better believe it. ~ Norman Mailer,
375:Two things are always the same the dance and war. ~ Gertrude Stein,
376:When you dance tango fast, you have to think slow. ~ Robert Duvall,
377:World is a dance. Mindfulness is witnessing that dance. ~ Amit Ray,
378:You gotta dance with the devil to get out of Hell. ~ Jamie McGuire,
379:You're here, and the only dance I want is this one. ~ Julie Kagawa,
380:Amber won’t mind if we both dance with her, will you? ~ Gail McHugh,
381:And let the winds of the heavens dance between you. ~ Khalil Gibran,
382:Are the Democrats going to dance the mandate Macarena? ~ Dan Rather,
383:Because we might as well dance while we wait. ~ Sarah Lyons Fleming,
384:dance floors would bleed from the knife of her dress ~ Dionne Brand,
385:Dance is a song of the body. Either of joy or pain. ~ Martha Graham,
386:Dance is one of the most revealing art forms. ~ Mikhail Baryshnikov,
387:Dance like nobody’s watching. Fuck like everyone is. ~ Kresley Cole,
388:Dancers dance through their pain I shrink from mine. ~ Mason Cooley,
389:Dance with me.
Bring my demons
to their knees. ~ Nicole Lyons,
390:Hic Rhodus, hic salta!
Here is the rose, here dance! ~ Karl Marx,
391:I hope to do with words what dancers do with limbs. ~ Upile Chisala,
392:I've always liked to dance - I've got a natural rhythm. ~ Tom Jones,
393:Make connections; let rip; and dance where you can. ~ Annie Dillard,
394:Man's duty is to give the guidance of the soul to reason. ~ Hermes,,
395:My mom put me in dance classes when I was 5 years old. ~ Danny Pudi,
396:“Neurosis is the natural by-product of pain avoidance.” ~ Carl Jung,
397:No matter how hard you dance, not everyone will clap ~ Joan Erikson,
398:Politics is a dance until the moment it becomes a war. ~ V E Schwab,
399:Robot. Is. Sad. Because silly bitch. Will. Not. Dance. ~ Libba Bray,
400:The dancer becomes the dance. And I am the writing. ~ Louis L Amour,
401:Thy tongue sounds in accordance with thy form. (Vulcan) ~ Aeschylus,
402:True abundance is an inside job. #MiraclesNow ~ Gabrielle Bernstein,
403:You can't stand around and wait to be asked to dance. ~ Amy Poehler,
404:You have to attempt to be objective about yourself. ~ Charles Dance,
405:A DANCE WITH DRAGONS Book Five of A Song of Ice and Fire ~ Anonymous,
406:At our most primitive we are storytellers and dancers. ~ Anne Lamott,
407:Buff Bagwell ain't nothin' but a chippendale dancer! ~ Scott Steiner,
408:Despise not sweet inviting love-making nor the merry dance. ~ Horace,
409:Every dancer lives on the threshold of chucking it. ~ Judith Jamison,
410:flame danced in flickering waves that grew taller as ~ Heather Burch,
411:He bowed. 'The young lady must not dance alone. ~ Gail Carson Levine,
412:I'd rather dance in a corner than dance in a circle. ~ Harry Shum Jr,
413:I just wanted to perform, to sing, dance and act. ~ Jennifer Ellison,
414:I would only believe in a god who could dance. ~ Friedrich Nietzsche,
415:Nagging and denial - the dance of marital intimacy ~ Magda Szubanski,
416:Sometimes, when the music calls, you just gotta dance. ~ Edie Claire,
417:So we support the dance but it does not support us. ~ Mineko Iwasaki,
418:Tequila makes me dream up things like dance battles. ~ Rachel Hollis,
419:The subtle dance of the body joins us to the world. ~ George Leonard,
420:Today, I behold all the abundance that surrounds me. ~ Deepak Chopra,
421:(What band does the necromancer dance to? Boney M.) ~ Charles Stross,
422:When you dance you can enjoy the luxury of being you. ~ Paulo Coelho,
423:Calling all dance music producers! I'm available. ~ Kristin Chenoweth,
424:Dance with me” ...
“Every single day of my life. ~ Natasha Madison,
425:Did I want to dance? Of course I did and that's not all. ~ Erica Jong,
426:I am not the first straight dancer or the last. ~ Mikhail Baryshnikov,
427:I am wealth, I am abundance, I am Cosmic Ordering. ~ Stephen Richards,
428:If I can not dance, I want no part in your revolution. ~ Emma Goldman,
429:I love to dance.I've been told I'm actually really good. ~ Lucas Till,
430:I play the dance because girls fuck men who play the dance. ~ Roosh V,
431:It was big enough for five village dances and a riot. ~ Barry Hughart,
432:I will dance to the music of words, for one more time. ~ Tan Twan Eng,
433:Life is not notable for its overabundance of certainty. ~ Jim Butcher,
434:Music touching my soul, the spirit dance was unfolding. ~ John Lennon,
435:My dream role would be anything where I get to tap-dance. ~ Dule Hill,
436:My power is a dance. I am its partner, not its slave. ~ Tessa Gratton,
437:Now, let’s dance! Dancin’ makes the world go round. ~ Terry Pratchett,
438:Post-Scarcity Age, you don't pay for things. Abundance. ~ Jason Silva,
439:Poverty is in separatism. Abundance is in unity. ~ Torkom Saraydarian,
440:The dance goes on forever. So shall I. So shall we. ~ Gelsey Kirkland,
441:The subconscious mind works under a law of abundance. ~ Joseph Murphy,
442:We all got up to dance. Oh, but we never got the chance! ~ Don McLean,
443:We can't always control what we don't like, Tiny Dancer. ~ Nyrae Dawn,
444:Yes, it takes two to dance. But somebody has to lead. ~ Ellen Hopkins,
445:You dance love, and you dance joy, and you dance dreams. ~ Gene Kelly,
446:You got to dance, even when there ain't no music. ~ Laura Lane McNeal,
447:You're gonna be ok, dum de dum dum dum, just dance. ~ Ellen DeGeneres,
448:Any Michael Jackson song will make any dancer go nuts. ~ Harry Shum Jr,
449:As a dancer, I love music that makes me want to move. ~ Carmen Electra,
450:Castle’s easy grin dances into the room before he does. ~ Tahereh Mafi,
451:Dance is the hidden langauge of the soul, of the body. ~ Martha Graham,
452:Eroticism is like a dance: one always leads the other. ~ Milan Kundera,
453:Forget every touch or sound that did not teach you how to dance ~ Rumi,
454:Gay is when two girls get together, dance and have fun. ~ Kate Clinton,
455:I danced along a colored wind/ Dangled from a rope of sand ~ Tom Waits,
456:I do a happy dance even when I get a guest-star role. ~ Robert Knepper,
457:I have brought you to the ring, now you must dance. ~ Robert the Bruce,
458:I'm the Lord of the Dance! F-k Michael Flatley, it's me! ~ Denis Leary,
459:In my dreams I am not crippled. In my dreams, I dance. ~ Louise Brooks,
460:I run on the road long before I dance under the lights. ~ Muhammad Ali,
461:Let’s put our crazy away for three minutes and just dance, ~ B N Toler,
462:Nobody who was shooting dice wanted to get a dance. ~ Daunte Culpepper,
463:Riches are able to solder up abundance of flaws. ~ Miguel de Cervantes,
464:Tanacity is the dance within the art of opportunity ~ Rasheed Ogunlaru,
465:The devil dances with those who walk alone on an edge. ~ Katie McGarry,
466:The slave who dances is free ... while he is dancing. ~ Isabel Allende,
467:To dance is to live. What I want is a school of life. ~ Isadora Duncan,
468:under the decree and guidance of the great King Sejong. ~ Pearl S Buck,
469:Weaving olden dances; mingling hands and mingling glances. ~ W B Yeats,
470:We sing in a church, why can we not dance there? ~ George Bernard Shaw,
471:A day when you haven't danced, you haven't lived. ~ Friedrich Nietzsche,
472:Be moderate in order to taste the joys of life in abundance. ~ Epicurus,
473:Come now, what masques, what dances shall we have ~ William Shakespeare,
474:Creating abundance must start from within ourselves. ~ Stephen Richards,
475:Dance with me through moments of surreality. We are one. ~ Truth Devour,
476:If you want love and abundance in your life, give it away. ~ Mark Twain,
477:I have brought you to the ring, now dance if you can! ~ William Wallace,
478:I just like to hop up on the dance floor and do my thing. ~ Kyle Massey,
479:I should not believe in a God who does not dance. ~ Friedrich Nietzsche,
480:It was time to move on, to dance with life again. ~ Jacqueline Winspear,
481:Knowledge makes one laugh, but wealth makes one dance. ~ George Herbert,
482:loose tendons; dance world's loss; performance art's gain ~ Donna Tartt,
483:My brother, bless him, would dance you into the floor. ~ Kiersten White,
484:Never despair while under the guidance and auspices of Teucer. ~ Horace,
485:Once you dance with Dame Death? No other partner will do. ~ Steve Perry,
486:She was the most painful, most glorious dance of his life ~ Anne Bishop,
487:Show me how you dance and I will know where you are from. ~ Claire Holt,
488:the Maker Movement has serious abundance potential. ~ Peter H Diamandis,
489:The true lady treats the whole world as her dance floor, ~ Sarah Zettel,
490:We listen for guidance everywhere except from within. ~ Parker J Palmer,
491:Why say it when you could sing it, dance it and feel it? ~ M K Schiller,
492:yellow fingers because he smoked a lot. And he danced ~ Carole Matthews,
493:Abundance is scooped from abundance yet abundance remains. ~ Anne Sexton,
494:A good education consists in knowing how to sing and dance well. ~ Plato,
495:Can't act. Can't sing. Slightly bald. Can dance a little. ~ Fred Astaire,
496:Constancy is nothing but a languishing and wavering dance ~ Jerry Dennis,
497:Do not wait for the storm to pass. Learn to dance in the rain. ~ Unknown,
498:Giving thanks for abundance is sweeter than the abundance itself. ~ Rumi,
499:He who possess virtue in abundance may be compared to an infant. ~ Laozi,
500:His lips caressed her ear. “Best dance of my entire life. ~ Lisa Kessler,

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



100

   31 Occultism
   16 Yoga
   15 Philosophy
   11 Integral Yoga
   9 Kabbalah
   9 Christianity
   2 Hinduism
   2 Buddhism


   59 Sri Aurobindo
   30 Aleister Crowley
   16 Sri Ramakrishna
   12 The Mother
   12 Swami Krishnananda
   8 Friedrich Nietzsche
   7 Saint Augustine of Hippo
   6 Satprem
   6 Aldous Huxley
   5 Sri Ramana Maharshi
   5 Carl Jung
   4 Swami Vivekananda
   2 Thubten Chodron
   2 Saint Teresa of Avila
   2 Nolini Kanta Gupta
   2 Bokar Rinpoche


   27 Savitri
   26 The Life Divine
   25 The Synthesis Of Yoga
   19 The Gospel of Sri Ramakrishna
   17 Magick Without Tears
   14 Liber ABA
   12 The Study and Practice of Yoga
   11 The Mothers Agenda
   11 Letters On Yoga II
   11 Collected Poems
   10 Talks
   10 Essays On The Gita
   8 Words Of The Mother II
   8 The Mother With Letters On The Mother
   8 The Confessions of Saint Augustine
   8 General Principles of Kabbalah
   7 Twilight of the Idols
   7 The Secret Of The Veda
   6 The Secret Doctrine
   6 The Perennial Philosophy
   6 Theosophy
   6 Sri Aurobindo or the Adventure of Consciousness
   6 Letters On Yoga I
   6 Knowledge of the Higher Worlds
   6 Essays In Philosophy And Yoga
   5 The Divine Comedy
   5 The Bible
   5 Aion
   5 A Garden of Pomegranates - An Outline of the Qabalah
   4 Words Of The Mother III
   4 The Hero with a Thousand Faces
   4 The Blue Cliff Records
   4 Letters On Yoga III
   4 Hymns to the Mystic Fire
   3 Words Of Long Ago
   3 The 7 Habits of Highly Effective People
   2 Walden
   2 The Problems of Philosophy
   2 The Lotus Sutra
   2 Tara - The Feminine Divine
   2 Talks With Sri Aurobindo
   2 Sex Ecology Spirituality
   2 Raja-Yoga
   2 Isha Upanishad
   2 How to Free Your Mind - Tara the Liberator
   2 Essays Divine And Human
   2 Book of Certitude
   2 Bhakti-Yoga
   2 Advanced Dungeons and Dragons 2E


0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  
  A great and solemn good ridDance to all our barbarous solemnities.
  

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  prepared, for the reception of Divine influences and illuminations in greater
  abunDance than before. The Saint here postulates a principle of dogmatic theology
  that by himself, and with the ordinary aid of grace, man cannot attain to that
  --
  they do so only to enlighten it again with a brighter and intenser light, which it is
  preparing itself to receive with greater abunDance. The following chapter makes the
  comparison between spiritual purgation and the log of wood which gradually

01.02_-_The_Issue, #Savitri, #Sri Aurobindo, #Integral Yoga
    Passionate in flow, had not one turbid wave.
    As in a mystic and dynamic Dance
    A priestess of immaculate ecstasies

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #Sri Aurobindo, #Integral Yoga
  Out of the rich wonders and the intricate whorls
  Of the spirit's Dance with Matter as its mask
  The balance of the world's design grew clear,

01.04_-_The_Secret_Knowledge, #Savitri, #Sri Aurobindo, #Integral Yoga
  When nothing we can see but drift and bale,
  A mighty GuiDance leads us still through all.
  After we have served this great divided world
  --
  Happy, inert, he lies beneath her feet:
  His breast he offers for her cosmic Dance
  Of which our lives are the quivering theatre,

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  Thought, intellect, the logical reason came to be regarded more and more as the highest means and even the highest end; in philosophy, Thought is the be-all and the end-all. It is by intellectual thinking and speculation that the truth is to be discovered; even spiritual experience has been summoned to pass the tests of the intellect, if it is to be held valid - just the reverse of the
  Indian position. Even those who see that mental Thought must be overpassed and admit a supramental "Other", do not seem to escape from the feeling that it must be through mental Thought, sublimating and transmuting itself, that this other Truth must be reached and made to take the place of the mental limitation and ignorance. And again Western thought has ceased to be dynamic; it has sought after a theory of things, not after realisation. It was still dynamic amongst the ancient Greeks, but for moral and aesthetic rather than spiritual ends. Later on, it became yet more purely intellectual and academic; it became intellectual speculation only without any practical ways and means for the attainment of the Truth by spiritual experiment, spiritual discovery, a spiritual transformation. If there were not this difference, there would be no reason for seekers like yourself to turn to the East for guiDance; for in the purely intellectual field, the Western thinkers are as competent as any Eastern sage.
  

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #Sri Aurobindo, #Integral Yoga
  A joyful anguish trembles in our limbs;
  A dream of beauty Dances through the heart,
  A thought from the eternal Mind draws near,

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  His wisdom's call steadies her careless feet,
  He props her Dance upon a rigid base,
  His timeless still immutability
  --
  Exploring the measures of the rhythms of God,
  At will she wove her wizard wonder-Dance,
  A Dionysian goddess of delight,

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  Formlessly formed its strange wave-particles
  Constructing by their Dance this solid scheme,
  Its mightiness in the atom shut to rest;
  --
  These mobile rounds that stereotype a flux,
  These static objects in the cosmic Dance
  That are but Energy's self-repeating whorls

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  And strove to capture in their burdened drift
  The Dance-fantasia of her sequences
  Escaping into rhythmic mystery,
  --
  A perpetual repetition through the hours,
  Thought's Dance of dragonflies on mystery's stream
  That skim but never test its murmurs' race,

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  The Energy acts, the stable is its seal:
  On Shiva's breast is stayed the enormous Dance.
  A fiery spirit came, next of the three.
  --
  She lost her clear conserved constructed world.
  A quantum Dance remained, a sprawl of chance
  In Energy's stupendous tripping whirl:
  --
  On the bosom of a torn and quaking earth;
  All reeled into a world of Kali's Dance.
  Thus tumbled, sinking, sprawling in the Void,
  --
  Its darkness is a blackened knot of light;
  Thought Dances hand in hand with Nescience
  On the grey road that winds towards the Sun.

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  They seized and held by their precisian eye
  And made a figurante in the cosmic Dance.
  Its free caprice they bound by rhythmic laws
  --
  The free logic of an infinite Consciousness,
  Grammared the hidden rhythms of Nature's Dance,
  Critiqued the plot of the drama of the worlds,
  --
  Compelling the blinded Godhead to emerge,
  Determining Necessity's nude Dance
  As she passes through the circuit of the hours

02.14_-_The_World-Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  Travelled the roads of a solitary heart;
  Its Dance solaced an eternal loneliness:
  An old forgotten sweetness sobbing came.

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #Sri Aurobindo, #Integral Yoga
  The ever-changing incalculable steps,
  The seeming-reckless Dance's subtle plan
  Of immense world-forces in their perfect play.
  --
  The Superconscient conscious grow on earth,
  The Eternal's wonders join the Dance of Time.
  But now all seemed a vainly teeming vast

03.04_-_The_Vision_and_the_Boon, #Savitri, #Sri Aurobindo, #Integral Yoga
  The unfolding Image showed the things to come.
  A giant Dance of Shiva tore the past;
  There was a thunder as of worlds that fall;
  --
  And swimmers of Love's laughing fiery floods
  And Dancers within rapture's golden doors,
  Their tread one day shall change the suffering earth

04.01_-_The_Birth_and_Childhood_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  And through a glamour of shifting hues of air
  The seasons drew in linked significant Dance
  The symbol pageant of the changing year.

04.02_-_The_Growth_of_the_Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  Linking the human with the cosmic cry;
  The world-interpreting movements of the Dance
  Moulded idea and mood to a rhythmic sway

04.04_-_The_Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  To trace again a journey often made.
  A guiDance turned the dumb revolving wheels
  And in the eager body of their speed
  --
  And vanished into a bright and featureless Vast:
  Some silent watched the universal Dance,
  Or helped the world by world-indifference.

05.01_-_The_Destined_Meeting-Place, #Savitri, #Sri Aurobindo, #Integral Yoga
  Like the thought-screened infinities that lie
  Behind the rapt smile of the Almighty's Dance.
  

06.01_-_The_Word_of_Fate, #Savitri, #Sri Aurobindo, #Integral Yoga
  Displayed its triple power to build and form,
  Its infinitesimal wave-sparks' weaving Dance,
  Its nebulous units grounding shape and mass,
  --
  Married and sundered in the magic round
  Of the great Dancer of the boundless Dance.
  

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #Sri Aurobindo, #Integral Yoga
  Indifference, pain and joy, a triple disguise,
  Attire of the rapturous Dancer in the ways,
  Withhold from thee the body of God's bliss.

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #Sri Aurobindo, #Integral Yoga
  The regent sits at work and never rests:
  He is a puppet of the Dance of Time;
  He is driven by the hours, the moment's call

07.03_-_The_Entry_into_the_Inner_Countries, #Savitri, #Sri Aurobindo, #Integral Yoga
  The imaged shape of unaccomplished things
  And the summons to a Circean transmuting Dance
  And passion's tenancy of the courts of love
  --
  Cut down were her squanderings in desire's bazaar,
  Coerced her despot will, her fancy's Dance,
  A cold stolidity bound the riot of sense.

07.04_-_The_Triple_Soul-Forces, #Savitri, #Sri Aurobindo, #Integral Yoga
  With a stress-vision of false reality,
  Or a Dance of Maya veils the void Unborn.
  

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #Sri Aurobindo, #Integral Yoga
  A light invaded all from her being's light;
  Her heart-beats' Dance communicated bliss:
  Happiness grew happier, shared with her, by her touch
  --
  Thy mind's selection from the Infinite,
  Thy senses' gloss on the Infinitesimal's Dance,
  Then shalt thou know how the great bondage came.

09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness, #Savitri, #Sri Aurobindo, #Integral Yoga
  Of brief emotions made and glittering thoughts,
  A thin Dance of fireflies speeding through the night,
  A sparkling ferment in life's sunlit mire?

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #Sri Aurobindo, #Integral Yoga
  Eternal, built himself a wondrous field
  And wove the measures of a marvellous Dance.
  
  --
  Is the cover of a captive motion's swirl,
  An order of the steps of Energy's Dance
  Whose footmarks leave for ever the same signs,
  --
  Manufactured the stars from the occult radiances,
  Marshalled the platoons of the invisible Dance;
  I formed earth's beauty out of atom and gas,
  --
  And human love a posturer on earth-stage
  Who imitates with verve a faery Dance.
  

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #Sri Aurobindo, #Integral Yoga
  Hiding with brute objects Nature's living face,
  Masking eternity with thy Dance of death,
  Thou hast woven the ignorant mind into a screen
  --
  In this meeting of the Eternal's mingling masques,
  This tangle-Dance of passionate contraries
  Locking like lovers in a forbidden embrace
  --
  And lifts its head, an equal of the stars;
  It shares the faeries' Dance, dines with the gnome:
  It basks in the light and heat of many suns,

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #Sri Aurobindo, #Integral Yoga
  These million discords dot the harmonious theme
  Of the evolution's huge orchestral Dance.
  

1.007_-_Initial_Steps_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  A novitiate cannot comprehend all these things, because generally we are fired up with a kind of sudden enthusiasm. That is all we don't know anything else. "I want to realise God in this very birth now itself, if possible." This is all we say. But what are the things necessary for this purpose? How many difficulties are there? These things will not come to the mind easily, because every little event in this world is connected with many other events and conditions. There is no single, isolated event in this world. This is why we say that steps in the direction of the practice of yoga particularly, should be taken only under the guiDance of a competent teacher, one who is an expert in this field. It is more dangerous and more difficult than flying an airplane, because we cannot know what is ahead of us. We also cannot know what influence our past will have upon our present, what effect external conditions will have upon us, and what sudden reactions will be set up from factors within nothing of the kind will be clear in the beginning. When we take a few steps in the practice of yoga, an all-round change will take place. There will be internal change, external change, and even a feeling that God Himself is getting related to us in a more tangible manner than it appeared earlier.
  

1.009_-_Perception_and_Reality, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  So, it would not be judicious on the part of any individual to vehemently assert that the physical perceptions of the world are all-in-all. The materialist's conception is, therefore, not correct, because this conception arises on account of a miscalculated attitude towards everything. This is the reason why, in the practice of yoga, expert guiDance is called for, because we are dealing with matters that are super-intellectual, super-rational. Here our own understanding is not of much use, nor are books of any use, because we are treading on dangerous ground which the mind has not seen and cannot contemplate. We are all a wonder, says the scripture. This is a mystery, a wonder. It is a wonder because it is not capable of intellectually being analysed. The scripture proclaims that the subject is a great mystery, a great wonder and marvel; and one who teaches it is also a marvel, and the one who receives this knowledge, who understands it the disciple is also a wonder, indeed, because though the broadcasting station is powerful, the receiver-set also must be equally powerful to receive the message. The bamboo stick will not receive the message of the BBC. So the disciple is also a wonder to receive this mysterious knowledge, as the teacher himself is a wonder; and the subject is a marvel by itself.
  

1.00_-_Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and Dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair, Her black form silhouetted against the sky of the night looking at the Ganges or at the distant lights of Calcutta.
  
  --
  
  About this time it was revealed to him that in a short while many devotees would seek his guiDance.
  
  --
  
  Sri Ramakrishna, much impressed with his devotion, requested Jatdhri to spend a few days at Dakshinewar. Soon Ramll became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would Dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy.
  
  --
  
  y, the mighty weaver of the garb, is none other than Kli, the Divine Mother. She is the primordial Divine Energy, akti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vednta, and with the tman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, Dance by Her will. Even those who realize the Absolute in nirvikalpa Samdhi are under Her jurisdiction as long as they still live on the relative plane.
  
  --
  
  During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named, Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and Danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body - much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later ambhu Mallick - who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rmewar, and in 1876, his beloved mother.
  
  --
  
  Kedarnth Chatterji was endowed with a spiritual temperament and had tried various paths of religion, some not very commendable. When he met the Master at Dakshinewar he understood the true meaning of religion. It is said that the Master, weary of instructing devotees who were coming to him in great numbers for guiDance, once prayed to the Goddess Kli: "Mother, I am tired of speaking to people. Please give power to Kedr, Girish, Rm, Vijay, and Mahendra to give them the preliminary instruction, so that just a little teaching from me will be enough." He was aware, however, of Kedr's lingering attachment to worldly things and often warned him about it.
  
  --
  
  The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in Dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences.
  
  --
  
  The first of these young men to come to the Master was Ltu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Rmchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshinewar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and return home in a boat or carriage. But Ltu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Rm to allow Ltu to stay with him permanently. Under Sri Ramakrishna's guiDance Ltu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Ltu was very fond of kirtan and other devotional songs but remained all his life illiterate.
  
  --
  
  Traknth Ghoshl had felt from his boyhood the noble desire to realize God. Keshab and the Brhmo Samj had attracted him but proved inadequate. In 1882 he first met the Master at Rmchandra's house and was astonished to hear him talk about Samdhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Trak became a frequent visitor at Dakshinewar and received the Master's grace in abunDance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God.
  
  --
  
  During the weekends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and Danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kli.
  
  --
  
  In April 1885 the Master's throat became inflamed. Prolonged conversation or absorption in Samdhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Pnihti, Sri Ramakrishna attended it against the doctor's advice. With a group of disciples he spent himself in music, Dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's sore throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's directions regarding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no rest day or night. He was overheard to say to Her: "Why do You bring here all these worthless people, who are like milk diluted with five times its own quantity of water? My eyes are almost destroyed with blowing the fire to dry up the water. My health is gone. It is beyond my strength. Do it Yourself, if You want it done. This (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"
  
  --
  
  At ympukur the devotees led an intense life. Their attenDance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour.
  

1.00_-_Gospel_Preface, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guiDance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
  

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  
  When travelling, if ye should stop and rest in some safe spot, perform ye-men and women alike-a single prostration in place of each unsaid Obligatory Prayer, and while prostrating say "Glorified be God, the Lord of Might and Majesty, of Grace and Bounty". Whoso is unable to do this, let him say only "Glorified be God"; this shall assuredly suffice him. He is, of a truth, the all-sufficing, the ever-abiding, the forgiving, compassionate God. Upon completing your prostrations, seat yourselves cross-legged-men and women alike-and eighteen times repeat "Glorified be God, the Lord of the kingdoms of earth and heaven". Thus doth the Lord make plain the ways of truth and guiDance, ways that lead to one way, which is this Straight Path. Render thanks unto God for this most gracious favour; offer praise unto Him for this bounty that hath encompassed the heavens and the earth; extol Him for this mercy that hath pervaded all creation.
  
  --
  
  Endowments dedicated to charity revert to God, the Revealer of Signs. None hath the right to dispose of them without leave from Him Who is the Dawning-place of Revelation. After Him, this authority shall pass to the Aghsan, and after them to the House of Justice-should it be established in the world by then-that they may use these endowments for the benefit of the Places which have been exalted in this Cause, and for whatsoever hath been enjoined upon them by Him Who is the God of might and power. Otherwise, the endowments shall revert to the people of Baha who speak not except by His leave and judge not save in accorDance with what God hath decreed in this Tablet-lo, they are the champions of victory betwixt heaven and earth-that they may use them in the manner that hath been laid down in the Book by God, the Mighty, the Bountiful.
  
  --
  
  Should anyone acquire one hundred mithqals of gold, nineteen mithqals thereof are God's and to be rendered unto Him, the Fashioner of earth and heaven. Take heed, O people, lest ye deprive yourselves of so great a bounty. This We have commanded you, though We are well able to dispense with you and with all who are in the heavens and on earth; in it there are benefits and wisdoms beyond the ken of anyone but God, the Omniscient, the All-Informed. Say: By this means He hath desired to purify what ye possess and to enable you to draw nigh unto such stations as none can comprehend save those whom God hath willed. He, in truth, is the Beneficent, the Gracious, the Bountiful. O people! Deal not faithlessly with the Right of God, nor, without His leave, make free with its disposal. Thus hath His commandment been established in the holy Tablets, and in this exalted Book. He who dealeth faithlessly with God shall in justice meet with faithlessness himself; he, however, who acteth in accorDance with God's bidding shall receive a blessing from the heaven of the bounty of his Lord, the Gracious, the Bestower, the Generous, the Ancient of Days. He, verily, hath willed for you that which is yet beyond your knowledge, but which shall be known to you when, after this fleeting life, your souls soar heavenwards and the trappings of your earthly joys are folded up. Thus admonisheth you He in Whose possession is the Guarded Tablet.
  
  --
  
  Assist ye, O My people, My chosen servants who have arisen to make mention of Me among My creatures and to exalt My Word throughout My realm. These, truly, are the stars of the heaven of My loving providence and the lamps of My guiDance unto all mankind. But he whose words conflict with that which hath been sent down in My Holy Tablets is not of Me. Beware lest ye follow any impious pretender. These Tablets are embellished with the seal of Him Who causeth the dawn to appear, Who lifteth up His voice between the heavens and the earth. Lay hold on this Sure Handle and on the Cord of My mighty and unassailable Cause.
  
  --
  
  It is inadmissible that man, who hath been endowed with reason, should consume that which stealeth it away. Nay, rather it behoveth him to comport himself in a manner worthy of the human station, and not in accorDance with the misdeeds of every heedless and wavering soul.
  
  --
  
  'Verily, there is none other God besides Me, the One, the Incomparable, the Omniscient, the All-Informed.'" This is a station which God hath assigned exclusively to this sublime, this unique and wondrous Revelation. This is a token of His bounteous favour, if ye be of them who comprehend, and a sign of His irresistible decree. This is His Most Great Name, His Most Exalted Word, and the Dayspring of His Most Excellent Titles, if ye could understand. Nay more, through Him every Fountainhead, every Dawning-place of Divine guiDance is made manifest. Reflect, O people, on that which hath been sent down in truth; ponder thereon, and be not of the transgressors.
  

1.00_-_Preface, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  This book goes forth then in the hope that, as a modern writer has put it:
    "There are not many, those who have no secret garden of the mind. For this garden alone can give refreshment when life is barren of peace or sustenance or satisfactory answer. Such sanctuaries may be reached by a certain philosophy or faith, by the guiDance of a beloved author or an understanding friend, by way of the temples of music and art, or by groping after truth through the vast kingdoms of knowledge. They encompass almost always truth and beauty, and are radiant with the light that never was on sea or land."
  

1.00_-_The_Constitution_of_the_Human_Being, #Theosophy, #Rudolf Steiner, #Occultism
   p. 12
   existence. A year after I go again over the same meadow. Other flowers are there. New joy arises in me through them. My joy of the former year will appear as a memory. It is in me; the object which aroused it in me is gone. But the flowers which I. now see are of the same species as those I saw the year before; they have grown in accorDance with the same laws as did the others. If I have enlightened myself regarding this species and these laws, I find them again in the flowers of this year as I recognized them in those of the former year. And I shall perhaps muse as follows: "The flowers of last year are gone; my joy in them remains only in my remembrance. It is bound up with my existence alone. That, however, which I recognized in the flowers of the former year and recognize again this year, will remain as long as such flowers grow. That is something that revealed itself to me, but which is not dependent on my existence in the same way as my joy is. My feelings of joy remain in me; the laws, the being of the flowers, remain outside of me in the world."
  

1.010_-_Self-Control_-_The_Alpha_and_Omega_of_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  So while self-control is extremely difficult, to miss the practice of self-control is extremely dangerous. Hence, the guiDance of a Guru is called for, and earnestness of practice is also requisite. Conducive atmosphere, suitable company, activity commensurate with the nature of the goal, and the presence of a competent master or a Guru all these are indispensable requisites in the practice of yoga.
  

1.012_-_Sublimation_-_A_Way_to_Reshuffle_Thought, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  If we have such desires which cannot be fulfilled in this life on account of prevailing conditions, we will take another birth. But we do not want another birth that is another point. Do we want to go on increasing the number of births because we have got intense desires? Here comes the need for a Guru. If we have such terrible desires that are, reasonably speaking, impossible to fulfil, and yet they cannot simply be ignored from the point of view of spiritual practice, a Guru's direct guiDance is absolutely necessary. The point is that desires cannot be completely neglected. We cannot simply turn a deaf ear, or close our eyes to their cries. They have to be very rationally dealt with and sublimated.
  

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  Much it concerns a man, forsooth, how a few sticks are slanted over him or under him, and what colors are daubed upon his box. It would signify somewhat, if, in any earnest sense, _he_ slanted them and daubed it; but the spirit having departed out of the tenant, it is of a piece with constructing his own coffin,the architecture of the grave, and
  carpenter is but another name for coffin-maker. One man says, in his despair or indifference to life, take up a handful of the earth at your feet, and paint your house that color. Is he thinking of his last and narrow house? Toss up a copper for it as well. What an abunDance of leisure he must have! Why do you take up a handful of dirt? Better paint your house your own complexion; let it turn pale or blush for you. An enterprise to improve the style of cottage architecture! When you have got my ornaments ready I will wear them.
  
  --
  
  They then feast on the new corn and fruits, and Dance and sing for three days, and the four following days they receive visits and rejoice with their friends from neighboring towns who have in like manner purified and prepared themselves.
  
  --
  
  One young man of my acquaintance, who has inherited some acres, told me that he thought he should live as I did, _if he had the means_. I would not have any one adopt _my_ mode of living on any account; for, beside that before he has fairly learned it I may have found out another for myself, I desire that there may be as many different persons in the world as possible; but I would have each one be very careful to find out and pursue _his own_ way, and not his fathers or his mothers or his neighbors instead. The youth may build or plant or sail, only let him not be hindered from doing that which he tells me he would like to do. It is by a mathematical point only that we are wise, as the sailor or the fugitive slave keeps the polestar in his eye; but that is sufficient guiDance for all our life. We may not arrive at our port within a calculable period, but we would preserve the true course.
  

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
  For it is a fact that the tradition of a secret meaning and a mystic wisdom couched in the Riks of the ancient Veda was as old as the Veda itself. The Vedic Rishis believed that their Mantras were inspired from higher hidden planes of consciousness and contained this secret knowledge. The words of the Veda could only be known in their true meaning by one who was himself a seer or mystic; from others the verses withheld their hidden knowledge. In one of Vamadeva's hymns in the fourth Mandala (IV.3.16) the Rishi describes himself as one illumined expressing through his thought and speech words of guiDance, "secret words" - nin.ya vacamsi - "seer-wisdoms that utter their inner meaning to the seer" - kavyani kavaye nivacana. The Rishi Dirghatamas speaks of the Riks, the Mantras of the Veda, as existing "in a supreme ether, imperishable and immutable in which all the gods are seated", and he adds "one who knows not That what shall he do with the Rik?" (I.164.39) He further alludes to four planes from which the speech issues, three of them hidden in the secrecy while the fourth is human, and from there comes the ordinary word; but the word and thought of the Veda belongs to the higher planes (I.164.45).
  
  --
  the Panis of the mass of the rays (the cows, - the shining herds,
  gavyam), so another hymn asks Agni for a mass or abunDance or
  power of the horse - asvyam. So too the Rishi asks sometimes

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  Next in succession was the School of Segovia and its disciples, among whom was one Todras Abulafia, a physi- cian and financier occupying an important and most dis- tinguished position in the Court of Sancho IV, King of
  Castile. The characteristic predisposition of this School was its devotion to exegetical methods ; its disciples endeavour- ing to interpret the Bible and the Hagadah in accorDance with the doctrinal Qabalah.
  

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  
  This higher man now becomes the inner ruler who directs the circumstances of the outer man with sure guiDance. As long as the outer man has the upper hand and control, this inner man is his slave and therefore cannot unfold his powers. If it depends on something other than myself whether I should get angry or not, I am not master of myself, or, to put it better, I have not yet found the ruler within myself. I must develop the faculty of letting the impressions of the outer world approach me only in the way in which I myself determine; then only do I become in the real sense a student. And only in as far as the student earnestly seeks this power can he reach the goal. It is of no importance how far anyone can go in a given time; the point is that he should earnestly seek. Many have striven for years without noticing
   p. 28
  --
  
  With firm step the student passes through life. No matter what it may bring him, he goes forward erect. In the past he knew not why he labored and suffered, but now he knows. It is obvious that such meditation leads more surely to the goal if conducted under the direction of experienced persons who know of themselves how everything may best be done; and their advice and guiDance should be sought. Truly, no one loses his freedom thereby. What would otherwise be mere uncertain groping in the dark becomes under this direction purposeful work. All who
   p. 33

1.01_-_MAXIMS_AND_MISSILES, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  One should adopt only those situations in which one is in no need of
  sham virtues, but rather, like the tight-rope Dancer on his tight rope,
  in which one must either fall or stand--or escape.

1.01_-_On_Love, #unset, #Sri Aurobindo, #Integral Yoga
  
  And let the winds of the heavens Dance between you.
  
  --
  
  Give one another of your bread but eat not from the same loaf. Sing and Dance together and be joyous, but let each one of you be alone,
  

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  4:The usual agency of this revealing is the Word, the thing heard (sruta). The Word may come to us from within; it may come to us from without. But in either case, it is only an agency for setting the hidden knowledge to work. The word within may be the utterance of the inmost soul in us which is always open to the Divine or it may be the word of the secret and universal Teacher who is seated in the hearts of all. There are rare cases in which none other is needed, for all the rest of the Yoga is an unfolding under that constant touch and guiDance; the lotus of the knowledge discloses itself from within by the power of irradiating effulgence which proceeds from the Dweller in the lotus of the heart. Great indeed, but few are those to whom self-knowledge from within is thus sufficient and who do not need to pass under the dominant influence of a written book or a living teacher.
  
  --
  
  24:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guiDance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -- of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.
  
  25:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, -- Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity, -- using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guiDance.
  

1.01_-_The_Highest_Meaning_of_the_Holy_Truths, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  ing orders through out his realm to build temples and ordain
  monks, and practicing in accorDance with the Teaching. People
  called him the Buddha Heart Emperor.
  --
  Now as for Hsueh Tou's verse on this case, it is like skillfully
  doing a sword Dance; sure and relaxed in mid-air, he naturally
  does not run afoul of the sharp point. If he lacked this kind of

1.01_-_The_Human_Aspiration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  3:For all problems of existence are essentially problems of harmony. They arise from the perception of an unsolved discord and the instinct of an undiscovered agreement or unity. To rest content with an unsolved discord is possible for the practical and more animal part of man, but impossible for his fully awakened mind, and usually even his practical parts only escape from the general necessity either by shutting out the problem or by accepting a rough, utilitarian and unillumined compromise. For essentially, all Nature seeks a harmony, life and matter in their own sphere as much as mind in the arrangement of its perceptions. The greater the apparent disorder of the materials offered or the apparent disparateness, even to irreconcilable opposition, of the elements that have to be utilised, the stronger is the spur, and it drives towards a more subtle and puissant order than can normally be the result of a less difficult endeavour. The accorDance of active Life with a material of form in which the condition of activity itself seems to be inertia, is one problem of opposites that Nature has solved and seeks always to solve better with greater complexities; for its perfect solution would be the material immortality of a fully organised mind-supporting animal body. The accorDance of conscious mind and conscious will with a form and a life in themselves not overtly self-conscious and capable at best of a mechanical or subconscious will is another problem of opposites in which she has produced astonishing results and aims always at higher marvels; for there her ultimate miracle would be an animal consciousness no longer seeking but possessed of Truth and Light, with the practical omnipotence which would result from the possession of a direct and perfected knowledge. Not only, then, is the upward impulse of man towards the accorDance of yet higher opposites rational in itself, but it is the only logical completion of a rule and an effort that seem to be a fundamental method of Nature and the very sense of her universal strivings.
  

1.01_-_What_is_Magick?, #Magick Without Tears, #Aleister Crowley, #Philosophy
  
    (Illustration: If I want pure water to drink, I dig a well in a place where there is underground water; I prevent it from leaking away; and I arrange to take advantage of water's accorDance with the laws of Hydrostatics to fill it.)
  

1.02_-_Meditating_on_Tara, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  our spiritual practice depends on the motivation with which we do it.
  Going for refuge means entrusting our spiritual guiDance to the Buddha,
  Dharma, and Sangha. That is, we have examined Buddhist teachings and are

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  21:Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be taught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for ever. But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guiDance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
  
  --
  
  27:These movements are indeed not always or absolutely arranged in a strict succession to each other. The second stage begins in part before the first is completed; the first continues in part until the second is perfected; the last divine working can manifest from time to time as a promise before it is finally settled and normal to the nature. Always too there is something higher and greater than the individual which leads him even in his personal labour and endeavour. Often he may become, and remain for a time, wholly conscious, even in parts of his being permanently conscious, of this greater leading behind the veil, and that may happen long before his whole nature has been purified in all its parts from the lower indirect control. Even, he may be thus conscious from the beginning; his mind and heart, if not his other members, may respond to its seizing and penetrating guiDance with a certain initial completeness from the very first steps of the Yoga. But it is the constant and complete and uniform action of the great direct control that more and more distinguishes the transitional stage as it proceeds and draws to its close. This predominance of a greater diviner leading, not personal to ourselves, indicates the nature's increasing ripeness for a total spiritual transformation. It is the unmistakable sign that the self-consecration has not only been accepted in principle but is fulfilled in act and power. The Supreme has laid his luminous hand upon a chosen human vessel of his miraculous Light and Power and Ananda.
  

1.02_-_Skillful_Means, #The Lotus Sutra, #Anonymous, #Various
  Using various explanations, illustrations, and words,
  In accorDance with the capacities of sentient beings.
  Now I too reveal the path of the buddhas
  --
  Of the buddhas, the Teachers of the World,
  That are expounded in accorDance
  With peoples capacities.

1.02_-_The_7_Habits_An_Overview, #The 7 Habits of Highly Effective People, #Stephen Covey, #unset
  
  Our growth from infancy to adulthood is in accorDance with natural law. And there are many dimensions to growth. Reaching our full physical maturity, for example, does not necessarily assure us of simultaneous emotional or mental maturity. On the other hand, a person's physical dependence does not mean that he or she is mentally or emotionally immature.
  

1.02_-_The_Divine_Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Master of all and on the Godhead secret in man. It is this internal divinity who is meant when the Gita speaks of the doer of violent
  Asuric austerities troubling the God within or of the sin of those who despise the Divine lodged in the human body or of the same Godhead destroying our ignorance by the blazing lamp of knowledge. It is then the eternal Avatar, this God in man, the divine Consciousness always present in the human being who manifested in a visible form speaks to the human soul in the Gita, illumines the meaning of life and the secret of divine action and gives it the light of the divine knowledge and guiDance and the assuring and fortifying word of the Master of existence in the hour when it comes face to face with the painful mystery of the world. This is what the Indian religious consciousness seeks to make near to itself in whatever form, whether in the symbolic human image it enshrines in its temples or in the worship of its
  Avatars or in the devotion to the human Guru through whom the voice of the one world-Teacher makes itself heard. Through these it strives to awaken to that inner voice, unveil that form of the Formless and stand face to face with that manifest divine

1.02_-_The_Eternal_Law, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  and that he needs to love what he himself understands of God at his own level and particular stage of inner development, and Peter's way is not John's. That everyone should love a crucified god, for instance,
  seems unnatural to the average Indian, who will bow respectfully before Christ (with as much spontaneous reverence as before his own image of God), but who will see also the face of God in the laughter of Krishna, the terror of Kali, the sweetness of Saraswati, and in the thousands upon thousands of other gods who Dance, multicolored and mustachioed, mirthful or terrifying, illuminated or compassionate, on the deliriously carved towers of Indian temples. A God who cannot smile could not have created this humorous universe,13 said Sri Aurobindo. All is His face, all is His play, terrible or beautiful, as many-faceted as our world itself. For this country so teeming with 13
  
  --
  perhaps because his being combined the finest Western tradition and the profound spiritual yearning of the East. East and West, he said,
  have two ways of looking at life which are opposite sides of one reality. Between the pragmatic truth on which the vital thought of modern Europe enamoured of the vigour of life, all the Dance of God in Nature, puts so vehement and exclusive a stress and the eternal immutable Truth to which the Indian mind enamoured of calm and poise loves to turn with an equal passion for an exclusive finding,
  there is no such divorce and quarrel as is now declared by the partisan mind, the separating reason, the absorbing passion of an exclusive will of realisation. The one eternal immutable Truth is the Spirit and without the Spirit the pragmatic truth of a self-creating universe would have no origin or foundation; it would be barren of significance, empty of inner guiDance, lost in its end, a fire-work display shooting up into the void only to fall away and perish in midair. But neither is the pragmatic truth a dream of the non-existent, an illusion or a long lapse into some futile delirium of creative imagination; that would be to make the eternal Spirit a drunkard or a dreamer, the fool of his own gigantic self-hallucinations. The truths of universal existence are of two kinds, truths of the spirit which are themselves eternal and immutable, and these are the great things that cast themselves out into becoming and there constantly realize their powers and significances, and the play of the consciousness with them, the discords, the musical variations, soundings of possibility,
  progressive notations, reversions, perversions, mounting conversions into a greater figure of harmony; and of all these things the Spirit has made, makes always his universe. But it is himself that he makes in it,

1.02_-_THE_NATURE_OF_THE_GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Coming as it does from a devout Catholic of the Counter-Reformation, this statement may seem somewhat startling. But we must remember that Olier (who was a man of saintly life and one of the most influential religious teachers of the seventeenth century) is speaking here about a state of consciousness, to which few people ever come. To those on the ordinary levels of being he recommends other modes of knowledge. One of his penitents, for example, was advised to read, as a corrective to St. John of the Cross and other exponents of pure mystical theology, St. Gertrudes revelations of the incarnate and even physiological aspects of the deity. In Oliers opinion, as in that of most directors of souls, whether Catholic or Indian, it was mere folly to recommend the worship of God-without-form to persons who are in a condition to understand only the personal and the incarnate aspects of the divine Ground. This is a perfectly sensible attitude, and we are justified in adopting a policy in accorDance with itprovided always that we clearly remember that its adoption may be attended by certain spiritual dangers and disadvantages. The nature of these dangers and disadvantages will be illustrated and discussed in another section. For the present it will suffice to quote the warning words of Philo: He who thinks that God has any quality and is not the One, injures not God, but himself.
  

1.02_-_The_Stages_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 51
   attentive observation. The student says to himself: "The stone has a form; the animal also has a form. The stone remains motionless in its place. The animal changes its place. It is instinct (desire) which causes the animal to change its place. Instincts, too, are served by the form of the animal. Its organs and limbs are fashioned in accorDance with these instincts. The form of the stone is not fashioned in accorDance with desires, but in accorDance with desireless force." (The fact here mentioned, in its bearing on the contemplation of crystals, is in many ways distorted by those who have only heard of it in an outward, exoteric manner, and in this way such practices as crystal-gazing have their origin Such manipulations are based on a misunderstanding. They have been described in many books, but they never form the subject of genuine esoteric teaching.)
  
  --
  
  If this point has been reached, the way to a great deal lies open. But it is inadvisable to proceed further without paying careful heed to what is said or otherwise imparted by the spiritual researcher. And for that, too, which has been described, attention paid to such experienced guiDance is the very best thing. Moreover, if a man has the strength and the endurance to travel so far that he fulfills the elementary conditions of enlightenment, he will assuredly seek and find the right guiDance.
  

1.02_-_The_Three_European_Worlds, #The Ever-Present Origin, #Jean Gebser, #Integral
  
  I visited Picasso after his return from Britanny to Paris in the autumn of 1938 at his studio, located at that time in the Latin Quarter, where he had done his Guernica the work that almost abolished spatiality. As I recall, he showed me on this occasion the new oils he had completed during the summer of that year. I was especially attracted to one small picture representing a landscape of village roofs as seen from a window; the painting was nearly devoid of depth and any central point of illumination. The entire picture showed nothing but layers of almost flat, multifariously colored roofs suggesting at first glance a mere aggregation of rectangular planes. I felt attracted to it at first, or so I thought, by its abunDance of color, until the true reason for my interest finally emerged: its lack of any spatial localization of time.
  

1.02_-_The_Ultimate_Path_is_Without_Difficulty, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  withdrew. During the night Te Shan entered Lung T'an's room
  and stood in attenDance till late at night. Lung T'an said, "Why
  don't you go?" Te Shan bade farewell, lifted up the curtain, and

1.02_-_Where_I_Lived,_and_What_I_Lived_For, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  Why should we live with such hurry and waste of life? We are determined to be starved before we are hungry. Men say that a stitch in time saves nine, and so they take a thousand stitches to-day to save nine to-morrow. As for _work_, we havent any of any consequence. We have the Saint Vitus Dance, and cannot possibly keep our heads still. If I should only give a few pulls at the parish bell-rope, as for a fire, that is, without setting the bell, there is hardly a man on his farm in the outskirts of Concord, notwithstanding that press of engagements which was his excuse so many times this morning, nor a boy, nor a woman, I might almost say, but would forsake all and follow that sound, not mainly to save property from the flames, but, if we will confess the truth, much more to see it burn, since burn it must, and we, be it known, did not set it on fire,or to see it put out, and have a hand in it, if that is done as handsomely; yes, even if it were the parish church itself. Hardly a man takes a half hours nap after dinner, but when he wakes he holds up his head and asks, Whats the news? as if the rest of mankind had stood his sentinels. Some give directions to be waked every half hour, doubtless for no other purpose; and then, to pay for it, they tell what they have dreamed. After a nights sleep the news is as indispensable as the breakfast. Pray tell me any thing new that has happened to a man any where on this globe,and he reads it over his coffee and rolls, that a man has had his eyes gouged out this morning on the Wachito River; never dreaming the while that he lives in the dark unfathomed mammoth cave of this world, and has but the rudiment of an eye himself.
  

1.031_-_Intense_Aspiration, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  In the external change that we bring about, which is the first step in vairagya, as people generally understand it, we leave the homestead and go to Badrinath or Uttarkashi, or somewhere. This initial step that we regard as vairagya or renunciation is to be converted into an internal discipline and change of attitude, for which proper guiDance is necessary. Everything is a system of thinking, a change in the attitude of consciousness, and even the first step that we take is only towards that end. Unless there is a corresponding transformation inside, external movements have no meaning. If proper care is taken, an external discipline has some effect upon the internal character. But proper care has to be taken; we have to be very vigilant, and we cannot be vigilant if we give a long rope to our old ways of thinking. We can change anything, but our ways of thinking cannot change, because that is a part of us part of our nature.
  

1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  The tendency of individuality can be conscious, deliberately felt and affirmed, or it can be an unconscious presence which is potential though not manifest. As long as there is even a potentiality of this tendency to individuality, the obstacles will persist. Though consciously we may be doing nothing wrong, and everything may look all right, many of us may start feeling, "What wrong have I committed from my birth onwards? I have been living a very good life, but why these obstacles?" These obstacles do not necessarily follow as a result of our present life or our conscious experience. They are the consequences of the hidden potentialities in the deeper layers of our personality all of which have to come to the surface before there is a complete ridDance of individuality altogether. The experiences that we pass through are not necessarily the results of what we have done yesterday. Mostly, they are the results of what we have done many, many years back sometimes some births back.
  
  --
  
  There is no such thing as an object from the point of view of nature as a whole. Everything is a subject from the point of view of each and every individual element. So when we look upon anything as an object, we are fighting with nature and opposing its order; and as nature is ultimately the face of God, we are opposing God Himself. In this struggle, it is we who will be defeated, because Truth will triumph. But when this inner consciousness rises, pratyakcetana adhigamah is present, we collaborate with the order of nature by developing that faculty of cognition within us which is a function of our being, rather than an activity of our mind and senses. Then the universe comes to us like a dear mother and embraces us in all affection, and the abunDance, the richness and the wealth of the whole of nature becomes ours, and we return like a prodigal son to the father from whom we have run away, having deserted him. The obstacles cease.
  

1.037_-_Preventing_the_Fall_in_Yoga, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Then, we have what are known as the obstacles or the impediments. Though there can be endless types of obstacles in the practice of yoga, Patanjali mentions a few leading obstacles which have to be taken care of by a student, with the guiDance of a competent master, because when these obstacles come, they do not come in the form of obstacles. A shrewd enemy always comes like a friend, for if we openly come as an enemy we will not succeed because the other party will know what we are. Ravana always comes as a sannyasin in order that he may succeed. If he comes as Ravana himself, nothing will happen; everybody will understand what is coming. So these peculiar reactions, called impediments, do not come openly as impediments, and we will not know that they are the consequences of our practice. We will attribute these experiences to some other persons or conditions outside us, and will not be able to understand that they are caused by certain internal practices of our own.
  

1.03_-_A_Parable, #The Lotus Sutra, #Anonymous, #Various
  Who was extremely wealthy,
  Had an abunDance of treasures.
  He had a number of great carts made,

1.03_-_A_Sapphire_Tale, #Words Of Long Ago, #The Mother, #Integral Yoga
  Meotha bowed respectfully before his father, who seated him at his side and spoke to him in these words:
  "My son, I have ruled this country for more than a hundred and seventy years and although, to this day, all men of goodwill have seemed content with my guiDance, I fear that my great age will soon no longer allow me to bear so lightly the heavy responsibility of maintaining order and watching over the well-being of all. My son, you are my hope and my joy. Nature has been very generous to you; she has showered you with her gifts and by a wise and model education you have developed them most satisfactorily. The whole nation, from the humblest peasant to our great philosophers, has a complete and affectionate trust in you; you have been able to win their affection by your kindness and their respect by your justice. It is therefore quite natural that their choice should fall on you when I ask for leave to enjoy a well-earned repose. But as you know, according to age-old custom, no one may ascend the throne who is not biune, that is, unless he is united by the bonds of integral affinity with the one who can bring him the peace of equilibrium by a perfect match of tastes and abilities. It was to remind you of this custom that I called you here, and to ask you whether you have met the young woman who is both worthy and willing to unite her life with yours, according to our wish."
  "It would be a joy to me, my father, to be able to tell you, `I have found the one whom my whole being awaits', but, alas, this is yet to be. The most refined maidens in the kingdom are all known to me, and for several of them I feel a sincere liking and a genuine admiration, but not one of them has awakened in me the love which can be the only rightful bond, and I think I can say without being mistaken that in return none of them has conceived a love for me. Since you are so kind as to value my judgment, I will tell you what is in my mind. It seems to me that I should be better fitted to rule our little nation if I were acquainted with the laws and customs of other countries; I wish therefore to travel the world for a year, to observe and to learn. I ask you, my father, to allow me to make this journey, and who knows? - I may return with my life's companion, the one for whom I can be all happiness and all protection."

1.03_-_Invocation_of_Tara, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
  realization to be revealed, will also receive a blessing
  in accorDance with his or her wishes.
  Things may be understood on various levels. When

1.03_-_Questions_and_Answers, #Book of Certitude, #Baha u llah, #Baha i
  
  ANSWER: Nine mithqals are payable for the first offence, eighteen for the second, thirty-six for the third, and so on, each succeeding fine being double the preceding. The weight of one mithqal +F1 This relates to the minimum duration of a journey which exempts the +F1 traveller from fasting is equivalent to nineteen nakhuds in accorDance with the specification of the Bayan.
  

1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The aim set before our Yoga is nothing less than to hasten this supreme object of our existence here. Its process leaves behind the ordinary tardy method of slow and confused growth through the evolution of Nature. For the natural evolution is at its best an uncertain growth under cover, partly by the pressure of the environment, partly by a groping education and an ill-lighted purposeful effort, an only partially illumined and half-automatic use of opportunities with many blunders and lapses and relapses; a great portion of it is made up of apparent accidents and circumstances and vicissitudes, - though veiling a secret divine intervention and guiDance. In Yoga we replace this confused crooked crab-motion by a rapid, conscious and self-directed evolution which is planned to carry us, as far as can be, in a straight line towards the goal set before us. In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal, an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of a new birth; there can be an ascent into a higher and wider plane of being and its descent to transform his members. An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force - and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this new birth that we make our aim: a growth into a divine consciousness is the whole meaning of our Yoga, an integral conversion to divinity not only of the soul but of all the parts of our nature.
  
  --
  
  To act in God and not in the ego. And here, first, not to choose action by reference to personal needs and standards, but in obedience to the dictates of the living highest Truth above us. Next, as soon as we are sufficiently founded in the spiritual consciousness, not to act any longer by our separate will or movement, but more and more to allow action to happen and develop under the impulsion and guiDance of a divine Will that surpasses us. And last, the supreme result, to be exalted into an identity in knowledge, force, consciousness, act, joy of existence with the Divine Shakti; to feel a dynamic movement not dominated by mortal desire and vital instinct and impulse and illusive mental free-will, but luminously conceived and evolved in an immortal self-delight and an infinite self-knowledge. For this is the action that comes by a conscious subjection and merging of the natural man into the divine Self and eternal Spirit; it is the
  Spirit that for ever transcends and guides this world-Nature.

1.03_-_The_Desert, #The Red Book Liber Novus, #unset, #Philosophy
  
  Everything to come was already in images: to find their soul, the ancients went into the desert. 75 This is an image. The ancients lived their symbols, since the world had not yet become real for them. Thus they went into the solitude of the desert to teach us that the place of the soul is a lonely desert. There they found the abunDance of visions, the fruits of the desert, the wondrous flowers of the soul. Think diligently about the images that the ancients have
  

1.03_-_The_End_of_the_Intellect, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  Sri Aurobindo had spent fourteen years traveling the Western path; it would take him almost as much time to travel India's path and to reach the "peak" of traditional yogic realizations, the starting-point of his own work. What is most interesting for us, however, is that Sri Aurobindo traveled this traditional path, which we may therefore consider as a preparation, outside all customary rules, as a freelancer,
  as it were, or rather as an explorer who does not care about precautions and maps, and hence avoids many unnecessary detours simply because he has the courage to forge straight ahead. Thus, it was not in seclusion or in the lotus position or under the guiDance of an enlightened Master that Sri Aurobindo undertook the journey, but just as we might do it ourselves, without any special knowledge, right in the midst of everyday life a life as busy and hectic as ours can be and all alone. Sri Aurobindo's first secret is probably a persistent refusal to cut life in two action vs. meditation, inner vs. outer, and the whole range of our false divisions; from the day he thought of yoga, he put everything into it, high and low, inside and outside, and he set out without ever looking back. Sri Aurobindo does not come to demonstrate exceptional qualities in an exceptional environment; he comes to show us what is possible for man, and to prove that the exceptional is only a normal possibility not yet mastered, just as the supernatural, as he said, is that the nature of which we have not attained or do not yet know, or the means of which we have not yet conquered.20 Ultimately, everything in this world is a matter of proper concentration; there is nothing that will not finally yield to a wellapplied concentration.
  When he went ashore on the Apollo Bunder in Bombay, he was overtaken by a spontaneous spiritual experience, a vast calm; but he had more immediate concerns of food and survival. Sri Aurobindo was twenty. He found a position with the Maharaja of Baroda, as 20

1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces, #Words Of The Mother III, #The Mother, #Integral Yoga
   if it was right to attack like that a person. At times I thought I was perfectly justified. At other times it seemed to me that I should offer my sword of fire to you and Sri
  Aurobindo and leave it to you both to use it instead of myself concentratedly directing it at Y. I shall be thankful if I can have some words of guiDance from you. Please keep in mind that I am not talking of a mere outburst of anger: some force appears to be there which wants to destroy and which feels it has the power to destroy.
  

1.03_-_The_Human_Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  To such a disciple the Teacher of the Gita gives his divine teaching. He seizes him at a moment of his psychological development by egoistic action when all the mental, moral, emotional values of the ordinary egoistic and social life of man have collapsed in a sudden bankruptcy, and he has to lift him up out of this lower life into a higher consciousness, out of ignorant attachment to action into that which transcends, yet originates and orders action, out of ego into Self, out of life in mind, vitality and body into that higher nature beyond mind which is the status of the Divine. He has at the same time to give him that for which he asks and for which he is inspired to seek by the guiDance within him, a new Law of life and action high above the insufficient rule of the ordinary human existence with its endless conflicts and oppositions, perplexities and illusory certainties, a higher Law by which the soul shall be free from this bondage of works and yet powerful to act and conquer in the vast liberty of its divine being. For the action must be performed, the world must fulfil its cycles and the soul of the human being must not turn back in ignorance from the work it is here to do. The whole course of the teaching of the Gita is determined and directed, even in its widest wheelings, towards the fulfilment of these three objects.
  

1.03_-_The_Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  Tahuti or Thoth is attributed to this Sephirah of Wisdom, for he was the god of writing, learning, and magick. Thoth is represented as an Ibis-headed God, and occasionally has an ape or baboon in attenDance. Pallas Athena, insofar as she is the giver of intellectual gifts and one in whom power and wisdom were harmoniously blended, the Goddess of
  Wisdom who sprang full-armed from the brain of Zeus, is attributed to Chokmah. In Greek mythology, she appeared as the preserver of human life, and instituted the ancient court of the Areopagus at Athens. She is also Minerva in

1.03_-_The_Spiritual_Being_of_Man, #Theosophy, #Rudolf Steiner, #Occultism
  
  The soul being of man is not determined by the body alone. Man does not wander aimlessly and without a goal from one sensation to another; neither does he act under the influence of every casual incitement directed on him either from without or through the processes of his body. He thinks about his perceptions and his acts. By thinking about his perceptions he gains knowledge of things; by thinking about his acts he introduces a reasonable coherence into his life. He knows also that he will fulfill his duty as a human being only when he lets himself be guided by correct thinking in knowledge as well as in acts. The soul of man, therefore, faces a twofold necessity. The laws of the body govern it in accorDance with the necessities of nature, but it allows itself to be governed by
   p. 21

1.03_-_The_Syzygy_-_Anima_and_Animus, #Aion, #Carl Jung, #Psychology
  whole world. Together they form a divine pair, 5 one of whom,
  in accorDance with his Logos nature, is characterized by pneuma
  and nous, rather like Hermes with his ever-shifting hues, while
  the other, in accorDance with her Eros nature, wears the features
  of Aphrodite, Helen (Selene), Persephone, and Hecate. Both of

1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul, #The Castle of Crossed Destinies, #Italo Calvino, #Fiction
  
  Now there was still The Wheel of Fortune to interpret, one of the most complicated images in the whole tarot game. It could mean simply that fortune had turned in Faust's direction, but this explanation seemed too obvious for the alchemist's narrative style, always elliptical and allusive. On the other hand, it was legitimate to suppose that our doctor, having got possession of the diabolical secret, conceived a monstrous plan: to change into gold all that was changeable. The wheel of the Tenth Arcanum would then literally mean the toiling gears of the Great Gold Mill, the gigantic mechanism which would raise up the Metropolis of Precious Metal; and the human forms of various ages seen pushing the wheel or rotating with it were there to indicate the crowds of men who eagerly lent a hand to the project and dedicated the years of their lives to turning those wheels day and night. This interpretation failed to take into account all the details of the miniature (for example, the animalesque ears and tails that adorned some of the revolving human figures), but it was a basis for interpreting the following cards of cups and coins as the Kingdom of AbunDance in which the City of Gold's inhabitants wallowed. (The rows of yellow circles perhaps evoked the gleaming domes of golden skyscrapers that flanked the streets of the Metropolis.)
  But when would the established price be collected by the Cloven Contracting Party? The story's two final cards were already on the table, placed there by the first narrator: the Two of Swords and Temperance. At the gates of the City of Gold armed guards blocked the way to anyone who wished to enter, to prevent access to the Cloven-hooved Collector, no matter in what guise he might turn up. And even if a simple maiden, like the one in the last card, were to approach, the guards made her halt.

1.03_-_To_Layman_Ishii, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  "Next there are students who move forward in their koan practice until they gain strength that is almost mature. Thanks to a word or phrase of the Buddha-patriarchs or perhaps some advice from a good friend, they suddenly achieve kensh, breakthrough into satori. Let us call them "initial penetrators." Their penetration is complete in some areas, but not in others. They have a sure grasp of
  Dharma utterances of the hosshin type, words such as 'White waves rise on the mountain peak. Red dust Dances at the bottom of a well.'t But when they come up against the vital matter of the more advanced koans, they are as the deaf and dumb. As long as they are sitting quietly doing zazen, the principle of true reality is perfectly clear and the true form of things immediately manifested. But the minute they return into the everyday world and begin dealing with some worrisome matter or other, this clarity disappears. It withers away amid the constant disparity between the meditative and active aspects of their life, their inner wisdom and their ordinary activity.
  
  "There are also students who spend much time and effort tenaciously engaged in hidden practice and secret activity until, one day, owing to the guiDance of a teacher, they finally are able to reach a state of firm belief. We can call them the believers. They understand without any doubt about essential principles such as the self-nature being apart from birth-and-death and the true body transcending past and present. However, the great and essential matter of the Zen school is beyond them. They can't see it even dimly in their dreams. They are not only powerless to save others, they
  33
  --
  Blue Cliff Record, Case 55). q These are some of the eighteen types of questions Zen students are said to ask their teachers. This is a formulation by Fen-yang (947-1024) in The Eye of Men and Gods. r Free up the cicada's wings . Although a similar expression is used in the Book of Latter Han to describe a lord showing great partiality to a favorite, here it refers to the statement made earlier about a teacher ruining a student's chances by stepping in to help the student prematurely. s Two of eight difficult places or situations (hachinan) in which it is difficult for people to encounter a Buddha, hear him preach the Dharma, and attain liberation: Uttarakuru, the continent to the north of
  Mount Sumeru, because inhabitants enjoy lives of interminable pleasure; and being enthralled in the worldly wisdom and skillful words (sechibens) of secular life. Dried buds and dead seeds (shge haishu) is a term of reproach directed at followers of the Two Vehicles, who are said to have no possibility for attaining complete enlightenment. t In the system of koan study that developed in later Hakuin Zen, hosshin or Dharmakaya koans are used in the beginning stages of practice (see Zen Dust, 46-50). The lines Hakuin quotes here are not found in the Poems of Han-shan (Han-shan shih). They are attributed to Han-shan in Compendium of the Five Lamps (ch. 15, chapter on Tung-shan Mu-ts'ung): "The master ascended the teaching seat and said, 'Han-shan said that "Red dust Dances at the bottom of the well. / White waves rise on the mountain peaks. / The stone woman gives birth to a stone child. / Fur on the tortoise grows longer by the day." If you want to know the Bodhi-mind, all you have to do is to behold these sights.'" The lines are included in a Japanese edition of the work published during Hakuin's lifetime. u The Ten Ox-herding Pictures are a series of illustrations, accompanied by verses, showing the Zen student's progress to final enlightenment. The Five Ranks, comprising five modes of the particular and universal, are a teaching device formulated by Tung-shan of the Sto tradition. v Records of the Lamp, ch. 10. w Liu Hsiu (first century) was a descendant of Western Han royalty who defeated the usurper Wang
  Mang and established the Eastern Han dynasty. Emperor Su Tsung (eighth century) regained the throne that his father had occupied before being been driven from power. x Wang Mang (c. 45 BC-23 AD) , a powerful official of the Western Han dynasty, and rebellious

1.04_-_Te_Shan_Carrying_His_Bundle, #The Blue Cliff Records, #Yuanwu Keqin, #Zen
  time and season still require you to give the medicine in
  accorDance with the disease. But tell me, is it better to let go, or
  is it better to hold still? To test, I cite this: look!
  --
  withdrew. During the night Te Shan entered Lung T'an's room
  and stood in attenDance till late at night. Lung T'an said, "Why
  don't you go?" Te Shan bade farewell, lifted up the curtain, and

1.04_-_The_Conditions_of_Esoteric_Training, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 129
   in the world of the spirit, become subtle and delicate in comparison with the processes of the ordinary intellect and of life in the physical world. The more the sphere of our activity widens out before us, the more delicate are the processes in which we are engaged. It is for this reason that men arrive at such different opinions and points of view regarding the higher regions. But there is one and only one opinion regarding higher truths and this one opinion is within reach of all who, through work and devotion, have so risen that they can really behold truth and contemplate it. Opinions differing from the one true opinion can only be arrived at when people, insufficiently prepared, judge in accorDance with their pet theories, their habitual ways of thought, and so forth. Just as there is only one correct opinion concerning a mathematical problem, so also is this true with regard to the higher worlds. But before such an opinion can be reached, due preparation must first be undergone. If this were only considered, the conditions attached to esoteric training would be surprising to none. It is indeed true that truth and the higher life abide in every soul, and that each can and must find them
   p. 130

1.04_-_The_Crossing_of_the_First_Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  With unguents prepared from forest roots they can anoint and
  render themselves invisible. They like to Dance or tickle people
  to death who wander alone into the forest, and anyone who acci
  --
  He has a special talent for coaxing unhappy women into his
  toils. He likes to Dance on moonlit nights. Whenever a wife of
  his is about to have a baby, he comes into the villages to seek a
  --
  counterparts. He was the inventor of the shepherd's pipe, which
  he played for the Dances of the nymphs, and the satyrs were his
  male companions. The emotion that he instilled in human be

1.04_-_The_Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  " The Transparent Intelligence ", partakes of both the nature of Chokmah and Hod, both of which are Mercurial.
  The alchemical conception of the universal Mercury was that of a flowing, shifting, and unstable principle, ever changing. This may account for the baboon or monkey ever in attenDance upon Thoth, for the monkey is restless, ever moving, and never still, typifying the human Ruach, which must be quieted. The Norwegian Odin - the infinite wanderer, would possibly be attributed here for precisely this reason. He is the spirit of life who, according to the legends, does not create the world himself, but only plans and arranges it. All knowledge issues from him, and he too is the inventor of poetry and the Norse runes.
  
  --
  Artemis, Hecate, Chomse, and Chandra are the deities attributed, all of them being lunar goddesses. Its colour is Silver, the glistening colour of the Moon ; Camphor and
  Aloes are its perfumes ; the Moonstone and Pearl being its jewels. The Dog is sacred to Gimel, probably because the huntress Artemis always had hounds in attenDance. The
  Bow and Arrow, for the same reason, is its symbolic magical instrument.

1.04_-_The_Praise, #Tara - The Feminine Divine, #Bokar Rinpoche, #Buddhism
   SWIRLING: Tara stands up. "Swirling" indicates the
  swift and various movements of her Dance.
   RIGHT LEG EXTENDED, LEFT FOLDED: this does not
  mean that Tara holds a fixed posture. These are only
  examples of her leg movements during the Dance.
   GIVES JOY: the effect of this Dance is to provide joy to
  beneficent beings.
   DESTROYS THE HORDE OF ENEMIES: this is the second
  effect of the Dance, destroying harmful human or
  nonhuman beingsY

1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Knowledge, Will and Ananda. Even in the movements of the
  Ignorance the soul of the seeker becomes aware of her conscious guiDance supporting his steps and leading them slowly or swiftly, straight or by many detours out of the darkness into the light of a greater consciousness, out of mortality into immortality, out of evil and suffering towards a highest good and felicity of which as yet his human mind can form only a faint image. Thus her power is at once liberative and dynamic, creative, effective,
  - creative not only of things as they are, but of things that are to be; for, eliminating the twisted and tangled movements of his lower consciousness made of the stuff of the Ignorance, it rebuilds and new-makes his soul and nature into the substance and forces of a higher divine Nature.

1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  We know how fantastically and frantically we run about in dream for the purpose of fulfilment of the desires manifest in the dream mind and the avoiDance of the pain that is also manifest there. The joys and sorrows, the loves and hatreds of the dream world become so real that the experiencing unit there gets involved in it, gets submerged into it and becomes one with it, which is the direct effect of the forgetfulness of what one really is in waking. This is exactly what has happened in the waking condition also. This so-called waking consciousness is similar to the dream condition as far as its structure and mode of operation is concerned. This external activity of the mind in waking life, this engagement of the mind in the objects of sense and this pursuit of pleasure and avoiDance of pain in life are the consequences of the obscuration of the knowledge of what we really are. That is avidya.
  

1.05_-_Christ,_A_Symbol_of_the_Self, #Aion, #Carl Jung, #Psychology
  73 The God-image in man that was damaged by the first sin
  can be ''reformed" 20 with the help of God, in accorDance with
  Romans 12:2: "And be not conformed to this world, but be
  --
  versal of its spirit - not through the obscure workings of chance
  but in accorDance with psychological law. The ideal of spiritu-
  ality striving for the heights was doomed to clash with the ma-

1.05_-_Hymns_of_Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  SUKTA 10
    1. When the pilgrim-rite moves on its way, set in your front the divine, ecstatic Fire, place him in front by your words, the Flame of the good ridDance;9 he is the Knower of all things born; his light shines wide, and he shall make easy for us the progressions of the sacrifice.
  
    2. O Fire, kindled by man's fires, priest of the call who comest with thy light, priest of the many flame-armies, hearken to the anthem our thoughts strain out pure to the godhead like pure clarified butter,10 even as Mamata chanted to him her paean.
      9 The word Suvrikti corresponds to the Katharsis of the Greek mystics - the clearance, ridDance or rejection of all perilous and impure stuff from the consciousness. It is Agni Pavaka, the purifying Fire who brings to us this ridDance or purification, "Suvrikti".
      10 Here we have the clue to the symbol of the "clarified butter" in the sacrifice; like the others it is used in its double meaning, "clarified butter" or, as we may say, "the light-offering".

1.05_-_Pratyahara_and_Dharana, #Raja-Yoga, #Swami Vivkenanda, #unset
  
  Therefore use your own minds, control body and mind yourselves, remember that until you are a diseased person, no extraneous will can work upon you; avoid everyone, however great and good he may be, who asks you to believe blindly. All over the world there have been dancing and jumping and howling sects, who spread like infection when they begin to sing and Dance and preach; they also are a sort of hypnotists. They exercise a singular control for the time being over sensitive persons, alas! often, in the long run, to degenerate whole races. Ay, it is healthier for the individual or the race to remain wicked than be made apparently good by such morbid extraneous control. One's heart sinks to think of the amount of injury done to humanity by such irresponsible yet well-meaning religious fanatics. They little know that the minds which attain to sudden spiritual upheaval under their suggestions, with music and prayers, are simply making themselves passive, morbid, and powerless, and opening themselves to any other suggestion, be it ever so evil. Little do these ignorant, deluded persons dream that whilst they are congratulating themselves upon their miraculous power to transform human hearts, which power they think was poured upon them by some Being above the clouds, they are sowing the seeds of future decay, of crime, of lunacy, and of death. Therefore, beware of everything that takes away your freedom. Know that it is dangerous, and avoid it by all the means in your power.
  

1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
  
  How are we to know a teacher, then? The sun requires no torch to make him visible, we need not light a candle in order to see him. When the sun rises, we instinctively become aware of the fact, and when a teacher of men comes to help us, the soul will instinctively know that truth has already begun to shine upon it. Truth stands on its own evidence, it does not require any other testimony to prove it true, it is self effulgent. It penetrates into the innermost corners of our nature, and in its presence the whole universe stands up and says, "This is truth." The teachers whose wisdom and truth shine like the light of the sun are the very greatest the world has known, and they are worshipped as God by the major portion of mankind. But we may get help from comparatively lesser ones also; only we ourselves do not possess intuition enough to judge properly of the man from whom we receive teaching and guiDance; so there ought to be certain tests, certain conditions, for the teacher to satisfy, as there are also for the taught.
  

1.05_-_Some_Results_of_Initiation, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
   p. 184
   physical self as a child in the mother's womb. The child's health depends upon the normal functioning of natural laws in the maternal womb. The constitution of the spiritual self is similarly conditioned by the laws of common intelligence and reason that govern physical life. No one can give birth to a soundly constituted higher self whose life in thought and feeling, in the physical world, is not sound and healthy. Natural, rational life is the basis of all genuine spiritual development. Just as the child when still in the maternal womb lives in accorDance with the natural forces to which it has access, after its birth, through its organs of sense, so, too, the human higher self lives in accorDance with the laws of the spiritual world, even during physical existence. And even as the child, out of a dim life instinct, acquired the requisite forces, so, too, can man acquire the powers of the spiritual world before his higher self is born. Indeed, he must do this if the latter is to enter the world as a fully developed being. It would be quite wrong for anyone to say: "I cannot accept the teachings of spiritual science until I myself become a seer," for without inward application
   p. 185

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.
     It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in and through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for continually the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation. Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this' defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On the other side. Science and Art and the knowledge of life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abunDance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance.
     A Yoga turned towards an all-embracing realisation of the Supreme will not despise the works or even the dreams, if dreams they are, of the Cosmic Spirit or shrink from the splendid toil and many-sided victory which he has assigned to himself In the human creature. But its first condition for this liberality is that our works in the world too must be part of the sacrifice offered to the Highest and to none else, to the Divine shakti and to no other Power, in the right spirit and with the right knowledge, by the free soul and not by the hypnotised bondslave of material Nature. If a division of works has to be made, it is between those that are nearest to the heart of the sacred flame and those that are least touched or illumined by it because they are more at a distance, or between the fuel that burns strongly or brightly and the logs that if too thickly heaped on the altar may impede the ardour of the fire by their damp, heavy and diffused abunDance. But otherwise, apart from this division, all activities of knowledge that seek after or express Truth are in themselves rightful materials for a complete offering; none ought necessarily to be excluded from the wide framework of the divine life. The mental and physical sciences which examine into the laws and forms and processes of things, those which concern the life of men and animals, the social, political, linguistic and historical and those which seek to know and control the labours and activities by which man subdues and utilises his world and environment, and the noble and beautiful Arts which are at once work and knowledge, -- for every well-made and significant poem, picture, statue or building is an act of creative knowledge, a living discovery of the consciousness, a figure of Truth, a dynamic form of mental and vital self-expression or world-expressions-all that seeks, all that finds, all that voices or figures is a realisation of something of the play of the Infinite and to that extent can be made a means of God-realisation or of divine formation. But the Yogin has to see that it is no longer done as part of an ignorant mental life; it can be accepted by him only if by the feeling, the remembrance, the dedication within it, it is turned into a movement of the spiritual consciousness and becomes a part of its vast grasp of comprehensive illuminating knowledge.
     For all must be done as a sacrifice, all activities must have the One Divine for their object and the heart of their meaning. The Yogin's aim in the sciences that make for knowledge should be to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces, her creative significances, her execution of the mysteries, the symbols in which she arranges the manifestation. The Yogin's aim in the practical sciences, whether mental and physical or occult and psychic, should be to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit's mastery, joy and self-fulfilment. The Yogin's aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its works, to express that One Divine in gods and men and creatures and objects. The theory that sees an intimate connection between religious aspiration and the truest and greatest Art is in essence right; but we must substitute for the mixed and doubtful religious motive a spiritual aspiration, vision, interpreting experience. For the wider and more comprehensive the seeing, the more it contains in itself the sense of the hidden Divine in humanity and in all things and rises beyond a superficial religiosity into the spiritual life, the more luminous, flexible, deep and powerful will the Art be that springs from the high motive. The Yogin's distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, -- for it is a greater truth and vision than mental man's that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose.

1.05_-_The_Belly_of_the_Whale, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Blood: the high priest drew blood from his arms, which he pre
  sented as an offering; the lesser clergy whirled in a dervishDance, to the sound of drums, horns, flutes, and cymbals, until,
  rapt in ecstasy, they gashed their bodies with knives to bespatter

1.05_-_The_True_Doer_of_Works, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  2:Until you are capable of this complete dynamic identification, you have to regard yourself as a soul and body created for her service, one who does all for her sake. Even if the idea of the separate worker is strong in you and you feel that it is you who do the act, yet it must be done for her. All stress of egoistic choice, all hankering after personal profit, all stipulation of selfregarding desire must be extirpated from the nature. There must be no demand for fruit and no seeking for reward; the only fruit for you is the pleasure of the Divine Mother and the fulfilment of her work, your only reward a constant progression in divine consciousness and calm and strength and bliss. The joy of service and the joy of inner growth through works is the sufficient recompense of the selfless worker.
  3:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guiDance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda.
  4:While this transformation is being done it is more than ever necessary to keep yourself free from all taint of the perversions of the ego. Let no demand or insistence creep in to stain the purity of the self-giving and the sacrifice. There must be no attachment to the work or the result, no laying down of conditions, no claim to possess the Power that should possess you, no pride of the instrument, no vanity or arrogance. Nothing in the mind or in the vital or physical parts should be suffered to distort to its own use or seize for its own personal and separate satisfaction the greatness of the forces that are acting through you. Let your faith, your sincerity, your purity of aspiration be absolute and pervasive of all the planes and layers of the being; then every disturbing element and distorting influence will progressively fall away from your nature.

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Because it was German and spelt with a K, Kultur was an object, during the first World War, of derisive contempt. All this has now been changed. In Russia, Literature, Art and Science have become the three persons of a new humanistic Trinity. Nor is the cult of Culture confined to the Soviet Union. It is practised by a majority of intellectuals in the capitalist democracies. Clever, hard-boiled journalists, who write about everything else with the condescending cynicism of people who know all about God, Man and the Universe, and have seen through the whole absurd caboodle, fairly fall over themselves when it comes to Culture. With an earnestness and enthusiasm that are, in the circumstances, unutterably ludicrous, they invite us to share their positively religious emotions in the face of High Art, as represented by the latest murals or civic centres; they insist that so long as Mrs. X. goes on writing her inimitable novels and Mr. Y. his more than Coleridgean criticism, the world, in spite of all appearances to the contrary, makes sense. The same overvaluation of Culture, the same belief that Art and Literature are ends in themselves and can flourish in isolation from a reasonable and realistic philosophy of life, have even invaded the schools and colleges. Among advanced educationists there are many people who seem to think that all will be well, so long as adolescents are permitted to express themselves, and small children are encouraged to be creative in the art class. But, alas, plasticine and self-expression will not solve the problems of education. Nor will technology and vocational guiDance; nor the classics and the Hundred Best Books. The following criticisms of education were made more than two and a half centuries ago; but they are as relevant today as they were in the seventeenth century.
  
  --
  
  Prince Huis cook was cutting up a bullock. Every blow of his knife, every heave of his shoulders, every tread of his foot, every whshh of rent flesh, every chhk of the chopper, was in perfect harmonyrhythmical like the Dance of the Mulberry Grove, simultaneous like the chords of the Ching Shou.
  
  --
  
  In accorDance with this rule, I have often observed how Franois de Sales treated everyone, even the most insignificant persons who approached him, as though he were the inferior, never repulsing anyone, never refusing to enter into conversation, to speak or to listen, never betraying the slightest sign of weariness, impatience and annoyance, however importunate or ill-timed the interruption. To those who asked him why he thus wasted his time his constant reply was, It is Gods will; it is what He requires of me; what more need I ask? While I am doing this, I am not required to do anything else. Gods Holy Will is the centre from which all we do must radiate; all else is mere weariness and excitement.
  

1.06_-_Quieting_the_Vital, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  much as joy, deprivation as much as abunDance, hatred as much as love, torture as much as ecstasy. It thrives in every case. This is because it is a Force, the same Force in pain as in pleasure. We are thus bluntly confronted with the absolute ambivalence of all the feelings that make up the niceties of our frontal personality. Every one of our feelings is the reverse of another; at any moment it may change into its "opposite": the disillusioned philanthropist (or, rather, the disillusioned vital in the philanthropist) becomes a pessimist, the zealous apostle retires to the desert, the staunch unbeliever becomes a sectarian, and the virtuous man is scandalized by all the things he does not dare to do. Here we uncover another feature of the surface vital: it is an incorrigible charlatan,71 a shameless impersonator. (We are not even sure that our own mother's death escapes its pleasure.) Each time we cry in disapproval or in pain (any crying at all), there is a monkey snickering in us. We all know this, yet we remain as sentimental as ever. To top it all, the vital excels in befogging everything. It is fog incarnate; it mistakes the force of its feelings for the force of truth, and substitutes for the heights a smoky volcano summit in the abyss.72
  Another observation, which follows from the first, becomes plainly apparent: that of the utter powerlessness of the vital to help others, or even simply to communicate with others, except when there is a meeting of egos. There is not a single vital vibration emanating from us, or relayed by us, that cannot immediately change into its opposite in the other person. We need only wish someone well for the corresponding ill feeling or resistance or opposite reaction to awaken automatically, as if it were being received at the same time as the other; the process seems as spontaneous and inevitable as a chemical reaction. Indeed, the vital does not seek to help, it always seeks to take, in every possible manner. All our feelings are tainted with grabbing. Our feeling of sadness any sadness at a friend's betrayal,
  --
  always the sign of a mixture, and therefore always deceitful. Joy alone is true. Because only the "I" within us that embraces all existences and all possible opposites of existence is true. We suffer because we put things outside ourselves. When all is inside, all is joy, because there is no longer any gap anywhere.
  "But what about the 'Heart'?" we may protest. Well, isn't the heart in fact the most ambivalent place of all? It tires easily, too. And this is our third observation: Our capacity for joy is small, as is our capacity for suffering; we soon grow indifferent to the worst calamities. What waters of oblivion have not flowed over our greatest sorrows? We can contain very little of the great Force of Life we cannot withstand the charge, as Mother says; a mere breath beyond the limit, and we cry out with joy or pain, we weep, Dance, or faint. It is always the same ambiguous Force that flows, and before long overflows. The Force of Life does not suffer; it is not troubled or exalted, evil or good it just is, flowing serenely, all-encompassing. All the contrary signs it assumes in us are the vestiges of our past evolution, when we were small and separate, when we needed to protect ourselves from this living enormity too intense for our size, and had to distinguish between "useful" and "harmful" vibrations, the ones getting a positive coefficient of pleasure or sympathy or good, the others a negative coefficient of suffering or repulsion or evil. But suffering is only a too great intensity of the same Force, and too intense a pleasure changes into its painful "opposite": They are conventions of our senses,73 says Sri Aurobindo. It only takes a slight shift of the needle of consciousness, says the Mother. To cosmic consciousness in its state of complete knowledge and complete experience all touches come as joy, Ananda.74 It is the narrowness and deficiency of consciousness that cause all our troubles, moral and even physical, as well as our impotence and the perpetual tragicomedy of our existence. But the remedy is not to starve the vital, as the moralists would have us do; it is to widen it; not to renounce, but to accept more, always more, and to extend one's consciousness. For such is the very sense of evolution.
  Basically, the only thing we must renounce is our ignorance and 73

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 integral Yoga cannot reject the works of Life and be satisfied with an inward experience only; it has to go inward in order to change the outward, making the Life-Force a part and a working of a Yoga-Energy which is in touch with the Divine and divine in its guiDance.
  
  --
  177
   built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motivepower, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us. Next, life as it is is driven or led partly by the impulse of the life-force, partly by a mind which is mostly a servant and abettor of the ignorant life-impulse, but in part also its uneasy and not too luminous or competent guide and mentor; for a divine life the mind and the life-impulse must cease to be anything but instruments and the inmost psychic being must take their place as the leader on the path and the indicator of a divine guiDance. Last, life as it is is turned towards the satisfaction of the separative ego; ego must disappear and be replaced by the true spiritual person, the central being, and life itself must be turned towards the fulfilment of the Divine in terrestrial existence; it must feel a Divine Force awaking within it and become an obedient instrumentation of its purpose.
  
  --
  And yet this transformation into a large strength and equality is insufficient; for if it opens to us the instrumentation of a
  Divine Life, it does not provide its government and initiative. It is here that the presence of the released psychic being intervenes; it does not give the supreme government and direction, - for that is not its function, - but it supplies during the transition from ignorance to a divine Knowledge a progressive guiDance for the inner and outer life and action; it indicates at each moment the method, the way, the steps that will lead to that fulfilled spiritual condition in which a supreme dynamic initiative will be always there directing the activities of a divinised Life-Force.
  
  --
  
  The light it sheds illuminates the other parts of the nature which, for want of any better guiDance than their own confused and groping powers, have been wandering in the rounds of the Ignorance; it gives to mind the intrinsic feeling of the thoughts and perceptions, to life the infallible sense of the movements that are misled or misleading and those that are well-inspired; something like a quiet oracle from within discloses the causes of our stumblings, warns in time against their repetition, extracts from experience and intuition the law, not rigid but plastic, of a just direction for our acts, a right stepping, an accurate impulse. A will is created that becomes more in consonance with evolving Truth rather than with the circling and dilatory mazes of a seeking Error. A determined orientation towards the greater Light to be, a soul-instinct, a psychic tact and insight into the true substance, motion and intention of things, coming always nearer and nearer to a spiritual vision, to a knowledge by inner contact, inner sight and even identity, begin to replace the superficial keenness of mental judgment and the eager graspings of the life-force. The works of Life right themselves, escape from confusion, substitute for the artificial or legal order imposed by the intellect and for the arbitrary rule of desire the guiDance of the soul's inner insight, enter into the profound paths of the
  Spirit. Above all, the psychic being imposes on life the law of the sacrifice of all its works as an offering to the Divine and the Eternal. Life becomes a call to that which is beyond Life; its every smallest act enlarges with the sense of the Infinite.
  
  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
  
  --
  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
  
  --
  
  All must be taken to a spiritual height and placed upon a spiritual basis; the presence of an inner spiritual change and an outer transformation must be enforced upon the whole of life and not merely on a part of life; all must be accepted that is helpful towards this change or admits it, all must be rejected that is incapable or inapt or refuses to submit itself to the transforming movement. There must be no attachment to any form of things or of life, any object, any activity; all must be renounced if need be, all must be admitted that the Divine chooses as its material for the divine life. But what accepts or rejects must be neither mind nor open or camouflaged vital will of desire nor ethical sense, but the insistence of the psychic being, the command of the Divine Guide of the Yoga, the vision of the higher Self or Spirit, the illumined guiDance of the Master. The way of the spirit is not a mental way; a mental rule or mental consciousness cannot be its determinant or its leader.
  
  --
  187
   momentarily or permanently abandoned. For provided we do not substitute for that our desire or our ego, and to that end the soul must be always awake, always on guard, alive to the divine guiDance, resistant to the undivine misleading from within or without us, that Force is sufficient and alone competent and she will lead us to the fulfilment along ways and by means too large, too inward, too complex for the mind to follow, much less to dictate. It is an arduous and difficult and dangerous way, but there is none other.
  

1.06_-_THE_FOUR_GREAT_ERRORS, #Twilight of the Idols, #Friedrich Nietzsche, #Philosophy
  sensation of his being is again one of strength and wealth; he trusts
  in God because the feeling of abunDance and power gives him a peaceful
  state of mind. Morality and religion are completely and utterly parts

1.06_-_The_Four_Powers_of_the_Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  7:Four great Aspects of the Mother four of her leading Powers and Personalities have stood in front in her guiDance of this universe and in her dealings with the terrestrial play. One is her personality of calm wideness and comprehending wisdom and tranquil benignity and inexhaustible compassion and sovereign and surpassing majesty and all-ruling greatness. Another embodies her power of splendid strength and irresistible passion, her warrior mood, her overwhelming will, her impetuous swiftness and world-shaking force. A third is vivid and sweet and wonderful with her deep secret of beauty and harmony and fine rhythm, her intricate and subtle opulence, her compelling attraction and captivating grace. The fourth is equipped with her close and profound capacity of intimate knowledge and careful flawless work and quiet and exact perfection in all things. Wisdom, Strength, Harmony, Perfection are their several attributes and it is these powers that they bring with them into the world, manifest in a human disguise in their Vibhutis and shall found in the divine degree of their ascension in those who can open their earthly nature to the direct and living influence of the Mother To the four we give the four great names, Maheshwari, Mahakali, Mahalakshmi, Mahasaraswati.
  

1.06_-_The_Greatness_of_the_Individual, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Arjuna. All have been moving inevitably towards the catastrophe of Kurukshetra. Men did not know it: those who would have done everything possible to avert the calamity, helped its coming by their action or inaction; those who had a glimpse of it strove in vain to stop the wheels of Fate; Sri Krishna himself as the nis.kama karmayogin who does his duty without regard to results, went on that hopeless embassy to Hastinapura; but the
  Zeitgeist overbore all. It was only afterwards that men saw how like rivers speeding towards the sea, like moths winging towards the lighted flame all that splendid, powerful and arrogant Indian world with its clans of Kings and its weapons and its chariots and its gigantic armies were rushing towards the open mouths of the destroyer to be lost in His mighty jaws, to be mangled between His gnashing teeth. In the lla of the Eternal there are movements that are terrible as well as movements that are sweet and beautiful. The Dance of Brindaban is not complete without the death-Dance of Kurukshetra; for each is a part of that great
  

1.06_-_The_Sign_of_the_Fishes, #Aion, #Carl Jung, #Psychology
  everybody who possesses the Holy Ghost will be a new rock, in
  accorDance with I Peter 2:5: "Be you also as living stones built
  up." 70 This is a logical development of the teaching about the
  --
  Mary: If the ordainers of the nativity find Heimarmene and the Sphere turned
  to the left in accorDance with their first circulation, then their words will be
  true, and they will say what must come to pass. But if they find Heimarmene or

1.06_-_The_Transformation_of_Dream_Life, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Occultism
  
  Yet no true mystic will ever make his experiences in dreams the basis of any authoritative account of the higher world. Such dreams must be merely considered as providing the first hint of a higher development. Very soon and as a further result, the student's dreams will no longer remain beyond the reach of intellectual guiDance as heretofore, but on the contrary, will be mentally controlled and supervised like the impressions and conceptions of waking consciousness. The difference between dream and waking consciousness grows ever smaller. The dreamer remains awake in the fullest sense of the word during his dream life; that is, he is aware of his mastery and control over his own vivid mental activity.
  
  --
  
  The highest achievement of a clairvoyant who has attained the degree of vision described above is that in which the astral counter-effects of animal and human impulses and passions are revealed to him. A loving action is accompanied by quite a different astral concomitant from one inspired by hate. Senseless desire gives rise to an ugly astral counterpart, while a feeling evoked by a high ideal creates one that is beautiful. These astral images are but faintly perceptible during physical life, for their strength is diminished by life in the physical world. The desire for an object, for example, produces a counterpart of this sort in addition to the semblance of the desire itself in the astral world. If, however, the object be attained and the desire satisfied, or if, at any rate, the possibility of satisfaction is forthcoming, the corresponding image will show but faintly. It only attains its full force after the death of the individual human being, when the soul in accorDance with her nature still harbors such desires, but can no longer satisfy them, because the object and the physical organ are both lacking. The gourmand, for instance, will still retain, after death, the desire to please his palate; but there is
   p. 201

1.06_-_Wealth_and_Government, #Words Of The Mother III, #The Mother, #Integral Yoga
  *
  Let money come and go in abunDance for good works.
  
  --
  
  In this connection I pray for some more specific guiDance from You, Douce Mere, not only for us at the
  Youth Camps, but generally for us who go around the country giving talks on Sri Aurobindos Action....
  --
  *
  Gracious Mother, we need Your guiDance which will enable us to remain faithful to our aspiration while we work with people whose way of work may not necessarily be consistent with our aspiration and on occasions may be divergent from it. Kindly give us a guiding principle.
  

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