classes ::: the Light, God, power, thing, noun,
children :::
branches ::: Divine Light
see also ::: God, Satchitananda, the_Mother__the_Darkness, the_Supermind, the_Word

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Divine Light
class:the Light
class:God
class:power
class:thing
word class:noun

past Lights ::: experiences
present Lights ::: joshua, the Universe
future Lights
man, the universe, God
projects seen in the Light

--- QUOTES
  In the Divine's light we shall see, in the Divine's knowledge we shall know, in the Divine's will we shall realise. 1 October 1954
~ The Mother Words Of The Mother - II, The Divine Is with You,

  Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.
  For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.
  God is everywhere and wherever God is, there is Light.
  ~ Sri Aurobindo, Essays Divine And Human

The light is everywhere, the force is everywhere. And the world is so small. ~ The Mother Words Of The Mother MCW Vol. 15.

see also ::: God, Satchitananda, the Supermind, the Mother the Darkness, the Word




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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
General_Principles_of_Kabbalah
Savitri
The_Divine_Milieu
The_Tarot_of_Paul_Christian
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.01_-_I_-__Sri_Aurobindos_personality,_his_outer_retirement_-_outside_contacts_after_1910_-_spiritual_personalities:_Vibhutis_and_Avatars_-__transformtion_of_human_personality
0.02_-_The_Three_Steps_of_Nature
0.03_-_Letters_to_My_little_smile
0.07_-_Letters_to_a_Sadhak
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.01_-_The_One_Thing_Needful
0.10_-_Letters_to_a_Young_Captain
02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life
03.10_-_Sincerity
04.02_-_The_Growth_of_the_Flame
05.01_-_Man_and_the_Gods
06.06_-_Earth_a_Symbol
06.16_-_A_Page_of_Occult_History
1.00_-_Gospel
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_THAT_ARE_THOU
1.01_-_The_Four_Aids
1.02.4.2_-_Action_and_the_Divine_Will
10.24_-_Savitri
1.02_-_Karma_Yoga
1.02_-_The_Divine_Teacher
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.04_-_On_blessed_and_ever-memorable_obedience
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.06_-_The_Four_Powers_of_the_Mother
1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.
1.1.01_-_Seeking_the_Divine
1.12_-_The_Superconscient
1.12_-_TIME_AND_ETERNITY
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.1.5_-_Thought_and_Knowledge
1.16_-_The_Process_of_Avatarhood
1.17_-_The_Divine_Birth_and_Divine_Works
1.18_-_The_Human_Fathers
1.18_-_The_Infrarational_Age_of_the_Cycle
1.2.07_-_Surrender
1.20_-_Equality_and_Knowledge
1.22_-_EMOTIONALISM
1.26_-_On_discernment_of_thoughts,_passions_and_virtues
1.27_-_The_Sevenfold_Chord_of_Being
1.3.5.02_-_Man_and_the_Supermind
1914_03_22p
1914_03_25p
1914_04_08p
1914_05_26p
1917_11_25p
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-28_-_Personal_effort_-_tamas,_laziness_-_Static_and_dynamic_power_-_Stupidity_-_psychic_and_intelligence_-_Philosophies-_different_languages_-_Theories_of_Creation_-_Surrender_of_ones_being_and_ones_work
1953-11-25
1954-10-06_-_What_happens_is_for_the_best_-_Blaming_oneself_-Experiences_-_The_vital_desire-soul_-Creating_a_spiritual_atmosphere_-Thought_and_Truth
1956-03-07_-_Sacrifice,_Animals,_hostile_forces,_receive_in_proportion_to_consciousness_-_To_be_luminously_open_-_Integral_transformation_-_Pain_of_rejection,_delight_of_progress_-_Spirit_behind_intention_-_Spirit,_matter,_over-simplified
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1958-01-22
1965-03-10
1966-06-08
1971-06-12
1.cs_-_Consumed_in_Grace
1.poe_-_To_Helen_-_1848
1.stl_-_The_Atom_of_Jesus-Host
2.02_-_Indra,_Giver_of_Light
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Supreme_Divine
2.04_-_Agni,_the_Illumined_Will
2.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
2.06_-_Works_Devotion_and_Knowledge
2.07_-_The_Mother__Relations_with_Others
21.01_-_The_Mother_The_Nature_of_Her_Work
2.1.03_-_Man_and_Superman
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.13_-_THE_MASTER_AND_M.
2.1.4_-_The_Lower_Vital_Being
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.17_-_The_Soul_and_Nature
2.2.03_-_The_Divine_Force_in_Work
2.2.03_-_The_Psychic_Being
22.08_-_The_Golden_Chain
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.24_-_Gnosis_and_Ananda
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_Mercies_and_Judgements_of_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Physical_Consciousness
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2_-_Other_Hymns_to_Agni
3.07_-_The_Ananda_Brahman
3.1.01_-_The_Problem_of_Suffering_and_Evil
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.2.02_-_The_Veda_and_the_Upanishads
32.03_-_In_This_Crisis
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
3_-_Commentaries_and_Annotated_Translations
4.09_-_The_Liberation_of_the_Nature
4.1.2_-_The_Difficulties_of_Human_Nature
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.4.04_-_The_Psychic_Fire_and_Some_Inner_Visions
4.24_-_The_supramental_Sense
4.3.2_-_Attacks_by_the_Hostile_Forces
5.04_-_Supermind_and_the_Life_Divine
5.05_-_Supermind_and_Humanity
7.02_-_The_Mind
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Guru_Granth_Sahib_first_part
new_computer
Sayings_of_Sri_Ramakrishna_(text)
Talks_With_Sri_Aurobindo_1
the_Eternal_Wisdom
The_Riddle_of_this_World

PRIMARY CLASS

God
power
the_Light
thing
SEE ALSO

God
Satchitananda
the_Mother__the_Darkness
the_Supermind
the_Word
SIMILAR TITLES
Divine Light

DEFINITIONS

Divine Light and Power, There is no yoga possible, still less

Divine Light ; the while cow is the pure consciousness in which there is the Light. The milk is the Knowledge and Power des- cending from the Divine Consciousness.

divine light of the holy spirit and communicates



QUOTES [19 / 19 - 107 / 107]


KEYS (10k)

   16 Sri Aurobindo
   2 The Mother
   1 Saint Augustine of Hippo

NEW FULL DB (2.4M)

   16 Sri Aurobindo
   7 Rumi
   6 Juan de la Cruz
   3 Edgar Allan Poe
   2 Thomas Merton
   2 The Mother
   2 Swami Abhayananda
   2 Muhammad Ali
   2 Leo Tolstoy
   2 Karen Armstrong
   2 Jonathan Edwards
   2 John Muir
   2 Hermann Hesse
   2 Eowyn Ivey

1:All truth and understanding is a result of a divine light which is God Himself. ~ Saint Augustine of Hippo, [T5],
2:A battle is joined between the true and false,
A pilgrimage sets out to the divine Light. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
3:The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the Yoga. ~ Sri Aurobindo, Letters on Yoga - III, Kinds of Vision,
4:In man a dim disturbing somewhat lives;
It knows but turns away from divine Light
Preferring the dark ignorance of the fall. ~ Sri Aurobindo, Savitri, The Growth of the Flame,
5:All the movement and action of Rudra the Terrible is towards perfection and divine light and completeness. ~ Sri Aurobindo, Essays on the Gita, The Vision of the World-Spirit - The Double Aspect,
6:What is lasting, eternal, immortal and infinite, that indeed is worth having, worth conquering, worth possessing. It is divine Light, divine Love, divine Life - it is also Supreme Peace, Perfect Joy and All-Mastery upon earth with the Complete Manifestation as the crowning.
   ~ The Mother, Words Of The Mother II, The True Aim of Life, 8,
7:If something wrong happens, at once repeat my name-- " Ma " " Ma " ..... Indeed it is like a meditation. Whenever you repeat the name of the Divine, you must always feel that the Divine is in your heart -- there you can feel sweetness and peace. No doubt, sometimes you do not feel the Divine's presence and peace, it is because your consciousness is entangled in the mind full of illusions. But you must understand that the hostile forces are false and the divine Forces are true. You must also develop your consciousness towards the divine Light. ~ The Mother, MOTHER YOU SAID SO....., Huta,
8:The visions you describe are those which come in the earliest stages of sadhana. At this stage most of the things seen are formations of the mental plane and it is not always possible to put on them a precise significance, for they depend on the individual mind of the sadhak. At a later stage the power of vision becomes important for the sadhana, but at first one has to go on without attaching excessive importance to the details - until the consciousness develops more. The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.
   ~ Sri Aurobindo, Letters On Yoga - II, Visions and Symbols,
9:There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61, [T0],
10:But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being suffiently partake of the purity of the supernal essence, suffiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
11:To be able to receive the Divine Power and let act through you in the things of the outward life, there are three necessary conditions:
   (i) Quietude, equality - not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play of forces, but itself tranquil.
   (ii) Absolute faith - faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one's will guided by the Divine Light sees as the thing to be done - kartavyam karma.
  (iii) Receptivity - the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action. If this power and presence can be felt and this plasticity made the habit of the consciousness in action, - but plasticity to the Divine force alone without bringing in any foreign element, - the eventual result is sure. ~ Sri Aurobindo, Letters On Yoga - II,
12:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel. ~ Sri Aurobindo, The Synthesis Of Yoga,
13:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
14:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
15:the ruthless sacrifice ::: The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in man's hard endeavor to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna, the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a divine light and strength and joy and wideness. It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the alter of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may thrown by reflection on the consciousness of the seeker.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice, The Triune Path and the Lord of the Sacrifice,
16:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works, 281,
17:10000 ::: The True Object of Spiritual Seeking:
   To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle.
   ~ Sri Aurobindo, Letters On Yoga - II, [T1],
18:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.

The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.

Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.

And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga,
19:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,

*** NEWFULLDB 2.4M ***

1:Divine lightning. ~ Leigh Bardugo
2:While some men see ordinary happenings, others see divine light and guidance. ~ Thomas Merton
3:All truth and understanding is a result of a divine light which is God Himself. ~ Saint Augustine
4:Hell is nothing else but nature departed or excluded from the beam of divine light. ~ William Law
5:All truth and understanding is a result of a divine light which is God Himself. ~ Saint Augustine of Hippo, [T5],
6:Even those who were ignorant of the word of God were not entirely deprived of divine light, ~ Christopher De Bellaigue
7:The window of the soul cleansed perfectly and made completely transparent by the divine light ~ Saint John of the Cross
8:Although you appear in earthly form Your essence is pure Consciousness. You are the fearless guardian of Divine Light. ~ Rumi
9:The Divine Light is always in man, presenting itself to the senses and to the comprehension, but man rejects it. ~ Giordano Bruno
10:The appearance of a human possibility in a material and animal world was the first glint of a coming divine light, ~ Sri Aurobindo
11:The most divine light only shineth on those minds which are purged from all worldly dross and human uncleanliness. ~ Walter Raleigh
12:Although you appear in earthly formYour essence is pure Consciousness.You are the fearless guardianof Divine Light. ~ Jalaluddin Rumi
13:Spirituality is recognizing the divine light that is within us all. It doesn't belong to any particular religion; it belongs to everyone ~ Muhammad Ali
14:Based on our natural heritage as the Divine Light of God, every one of us possesses intuition... defined as the language of the soul. ~ James Van Praagh
15:Just because you are seeing divine light, experiencing waves of bliss, or conversing with Gods and Goddesses is no reason to not know your zip code. ~ Ram Dass
16:Divine Light 22 May 2018 “The Divine’s Love looks to everything.” ~ The Mother White Roses, P-175, 20-09-1967 இறைவனின் பேரன்பு எல்லாவற்றையும் கவனித்துக் கொள்கிறது
17:A battle is joined between the true and false,
A pilgrimage sets out to the divine Light. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Life,
18:From my point of view, God is the light that illuminates the darkness, even if it does not dissolve it, and a spark of divine light is within each of us. ~ Pope Francis
19:At the touch of this divine light, the mountains seemed to kindle to a rapt, religious consciousness, and stood hushed like devout worshippers waiting to be blessed. ~ John Muir
20:The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the Yoga. ~ Sri Aurobindo, Letters on Yoga - III, Kinds of Vision,
21:In man a dim disturbing somewhat lives;
It knows but turns away from divine Light
Preferring the dark ignorance of the fall. ~ Sri Aurobindo, Savitri, The Growth of the Flame,
22:Although you appear in earthly form Your essence is pure Consciousness. You are the fearless guardian of Divine Light. So come, return to the root of the root of your own soul. ~ Rumi
23:The soul will enjoy veritable felicity when, separating itself from the darkness which surrounds it, it is able to contemplate with a sure gaze the divine light at its source. ~ Seneca
24:All the movement and action of Rudra the Terrible is towards perfection and divine light and completeness. ~ Sri Aurobindo, Essays on the Gita, The Vision of the World-Spirit - The Double Aspect,
25:God [is] not the exclusive property of any one tradition. The divine light [cannot] be confined to a single lamp, belonging to the East or the West, but enlightens all human beings. ~ Karen Armstrong
26:Supreme serenity still remains the Ideal of great Art. The shapes and transitory forms of life are but stages toward this Ideal, which Christ's religion illuminates with His divine light. ~ Franz Liszt
27:A woman is a beam of the divine light
she is not the being whom sensual
desire takes as it's object
she is a creator it should be said
she is not a creature
she is infinite love. ~ Rumi
28:The great unthankfulness, contempt of God's word, and wilfulness of the world, make me fear that the divine light will soon cease to shine on man, for God's word has ever had its certain course. ~ Martin Luther
29:And if it is true...that we are each inhabited by some bit of divine light, then upon death, how long before those particles dissipate entirely, becoming unrecognizable except as a part of some great whole? ~ Eowyn Ivey
30:We are kept from the experience of Spirit because our inner world is cluttered with past traumas . . . As we begin to clear away this clutter, the energy of divine light and love begins to flow through our being. ~ Thomas Keating
31:A woman is a beam of the divine light
she is not the being whom sensual
desire takes as it's object
she is a creator it should be said
she is not a creature
she is infinite love

can find all this ~ Rumi
32:Gently eliminating all obstacles to his own understanding, he constantly maintains his unconditional sincerity. His humility, perseverance, and adaptability evoke the response of the universe and fill him with divine light. ~ Laozi
33:Gently eliminating all obstacles to his own understanding, he constantly maintains his unconditional sincerity. His humility, perseverance, and adaptability evoke the response of the universe and fill him with divine light. ~ Lao Tzu
34:In the active life all the vices are first of all to be removed by the practice of good works, so that in the contemplative life a man may, with now purified mental gaze, pass on to the contemplation of the Divine Light. ~ Isidore of Seville
35:Would not the child's heart break in despair when the first cold storm of the world sweeps over it, if the warm sunlight of love from the eyes of mother and father did not shine upon him like the soft reflection of divine light and love? ~ Max Muller
36:An enlightened being no longer believes he is a body. The body belongs to Nature, not to him, and so its fate is of no importance. He is One with everything. He sees Goodness everywhere. He is bathed in divine Light. He has become All-Mind. ~ Tim Freke
37:...the aim of every hierarchy is always to imitate God so as to take on His form... the task of every hierarchy is to receive and to pass on undiluted purification, the divine light, and the understanding which brings perfection. ~ Saint Maximus the Confessor
38:This knowledge is that which is above all others sweet and joyful. Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from this divine light shining into the soul. ~ Jonathan Edwards
39:Come now, noble souls, and take a look at the splendor you are carrying within yourselves! But if you do not let go of yourself completely, if you do not drown yourself in this bottomless sea of the Godhead, you cannot get to know this divine light. ~ Meister Eckhart
40:Now, instead of being just attracted, I was really in love, and it seemed that a thin, grey veil had fallen from my eyes and that the world lay before me in its original divine light as it does to children, and as it appears to us in our dreams of Paradise. ~ Hermann Hesse
41:Artemis landed on the body heap and blinked the mud from his eyes. Someone, or something, stood naked before him, an ethereal figure glowing with divine light from head to foot. It reached out a shining hand and spoke in a deep movie promo voice: “Pull my finger. ~ Eoin Colfer
42:When we transform our old life and give our spirit a new image, we find it hard and tiring to turn back from the darkness of earthly passions to the serene calm of the divine light. We thus ask God to help us that a complete conversion may be brought about in us. ~ Saint Augustine of Hippo
43:We all have a divine light within us,” Hayes says, breaking the moment, his hands in a prayer position at the center of his chest. “But it’s our job to seek that divine light and let it shine. To take what’s on the inside and show it on the outside. It is the only way to true enlightenment.” As ~ Rebekah Crane
44:We can never know either the hatefulness of sin or the treachery of our self-nature until there is that flash of God upon us. I speak not of a sensation but of an inward revelation of the Lord Himself through His Word. Such a breaking in of divine light does for us what doctrine alone can never do. ~ Watchman Nee
45:...the clearer the light is, the more it blinds and darkens the pupil of the owl; and the more we look at the sun, the greater is the darkness it causes in our vision ... in the same way, when the divine light of contemplation assails the soul that is not wholly enlightened, it causes spiritual darkness within it. ~ Juan de la Cruz
46:What is lasting, eternal, immortal and infinite, that indeed is worth having, worth conquering, worth possessing. It is divine Light, divine Love, divine Life - it is also Supreme Peace, Perfect Joy and All-Mastery upon earth with the Complete Manifestation as the crowning.
   ~ The Mother, Words Of The Mother II, The True Aim of Life, 8,
47:..fount of living water within him dried up,what he did now was done more and more for men, less for God.
He could not be indifferent to the results of the activity, to the influence he exerted. He thought himself a shining light, the more he felt this the more he was conscious of a weakening, dying down of the divine light of truth that shown within him ~ Leo Tolstoy
48:Over the years my religion has changed and my spirituality has evolved. Religion and spirituality are very different, but people often confuse the two. Some things cannot be taught, but they can be awakened in the heart. Spirituality is recognizing the divine light that is within us all. It doesn't belong to any particular religion; it belongs to everyone. ~ Muhammad Ali
49:If you deny yourself access to the child within because you're too serious, you also block your connection to the divine Light and your feminine self. Every creator who's any good uses their feminine side to create with.. Whether a scientist working on a hunch, a painter working on the interplay of colors, or a musician dealing with the juxtaposition of notes and chords. ~ Stuart Wilde
50:When you wake up to the Divine Consciousness within you and your divine identity, you wake up simultaneously to the Divine Consciousness appearing as all other beings. And this is not poetry and this is not a feeling, this is a direct experience of the divine light living in and as all other beings. And until this realization is firm in you, you do not know who or where you are. ~ Andrew Harvey
51:No matter what difficulty you are facing, it is coming from Divine Light to bring you to a higher place within. Write down every conceivable reason that this situation can contribute towards your growth. Write down every way this experience can possibly set the stage for serving to uplift others. When you are complete, and have come to the other side of this experience, you will then know 'why' it happened. ~ Barbara Rose
52:Life is not given to us that we might live idly without work. No, our life is a struggle and a journey. Goof should struggle with evil; truth should struggle with falsehood; freedom should struggle with slavery; love should struggle with hatred. Life is movement, a walk along the way of life to the fulfillment of those ideas which illuminate us, both in our intellect and in our hearts, with divine light. ~ Giuseppe Mazzini
53:There's a principle in Jewish mysticism called tikkun olam, it means, literally, world repair. The idea is that God created the world by containing divine light in vessels, some of which shattered and got scattered all over. It's the job of humanity to help God by finding and releasing those shards of light - through good deeds and acts. Every time we do, God becomes more perfect - and we become a little more like God. ~ Jodi Picoult
54:No one can be saved without divine light. Divine light causes us to begin and to make progress, and it leads us to the summit of perfection. Therefore if you want to begin and to receive this divine light, pray. If you have begun to make progress and want this light to be intensified within you, pray. And if you have reached the summit of perfection, and want to be super-illumined so as to remain in that state, pray. ~ Angela of Foligno
55:Long, blue, spiky-edged shadows crept out across the snow-fields, while a rosy glow, at first scarce discernible, gradually deepened and suffused every mountain-top, flushing the glaciers and the harsh crags above them. This was the alpenglow, to me the most impressive of all the terrestrial manifestations of God. At the touch of this divine light, the mountains seemed to kindle to a rapt, religious consciousness, and stood hushed like devout worshippers waiting to be blessed. ~ John Muir
56:Such is the privilege of survival: to be allowed to fashion the means that fit our ends, to cobble together a narrative that reveals (as by the divine light of illumination) the predestined arc of our days. This is no small gift. With it we can neutralize all but the greatest losses, reduce even the greatest bastards to nothing more than bit actors in the drama of our lives, put on this earth for the sole purpose of forwarding our cause. Blessed are those who can believe their own stories. ~ Mark Slouka
57:The Gathering

According to the Kabbalah, in the beginning everything was God. When God contracted to make room for creation, spiritual energy filled the void. The energy poured into vessels which strained to hold the great power. The vessels shattered, sending countless shards, bits of the glowing matter, into the vastness of the universe.

These scattered bits of divine light must be collected. When the task is done the forces of the dark will be vanquished and the world will be healed. ~ Leonard Nimoy
58:He thought himself a shining light, and the more he felt this the more he was conscious of a wakening, a dying down of the divine light of truth that shone within him.

'In how far is what I do for God and in how far it is for men?' That was the question that insistently tormented him and to which he was not so much unable to give himself an answer unable to face the answer.

In the depth of his soul he felt that the devil had substituted an activity for men in place of his former activity for God. ~ Leo Tolstoy
59:We must, with God's help, eradicate the deadly poison of the demon of anger from the depths of our souls. So long as he dwells in our hearts and blinds the eyes of the heart with his somber disorders, we can neither discriminate what is for our good, nor achieve spiritual knowledge, nor fulfill our good intentions, nor participate in true life; and our intellect will remain impervious to the contemplation of the true, divine light; for it is written, 'Man's anger does not bring about the righteousness of God' (Jms. 1:20). ~ John Cassian
60:But it may be asked: Why does the soul call the divine light, which enlightens the soul and purges it of its ignorances, the dark night? I reply, that the divine wisdom is, for two reasons, not night and darkness only, but pain and torment also to the soul. The first is, the divine wisdom is so high that it transcends the capacity of the soul, and therefore is, in that respect, darkness. The second reason is based on the meanness and impurity of the soul, and in that respect the divine wisdom is painful to it, afflictive and dark also. ~ Juan de la Cruz
61:Plotinus believed that the world is span between two polls. At one end is the divine light which he calls the One. Sometimes he calls it God. At the other end is absolute darkness, which receives none of the light from the One. But Plotinus' point is that this darkness actually has no existence. It simply is the absence of light - in other words, it 'is' not. All that exists is God, or the One, but in the same way that a beam of light grows progressively dimmer and is gradually extinguished, there is somewhere that the divine glow cannot reach. ~ Jostein Gaarder
62:The appellation of the path as Draconian also indicates its direction; the light esotericism leads to a unity with male gods of the light, like Yahweh or Marduk. The dark esotericism, on the other hand, leads out towards primordial dragon entities such as Leviathan, Tehom or Tiamat, who existed long before the gods of light and who exist in the infinity beyond the divine light. To the initiated adept on the Qliphotic path, the darkness of infinity is a hidden light, so infinitely brighter than the light of the gods that it is thus perceived as darkness. ~ Thomas Karlsson
63:Western Christianity, for example, is very much influenced by Western materialism, and is predominantly anthropocentric. In the Western churches, there is almost never any mention of meditation or contemplative prayer, but instead a great concern with "serving our brethren" or "serving the world." Too often, such anthropocentrism forgets that, unless it replenishes itself in the waters of contemplation, unless it becomes illumined through contact with the Divine Light, it will have nothing of any value to give, and no way to dispel the darkness of the world. ~ Swami Abhayananda
64:If something wrong happens, at once repeat my name-- " Ma " " Ma " ..... Indeed it is like a meditation. Whenever you repeat the name of the Divine, you must always feel that the Divine is in your heart -- there you can feel sweetness and peace. No doubt, sometimes you do not feel the Divine's presence and peace, it is because your consciousness is entangled in the mind full of illusions. But you must understand that the hostile forces are false and the divine Forces are true. You must also develop your consciousness towards the divine Light. ~ The Mother, MOTHER YOU SAID SO....., Huta,
65:Montserrat
Peace waits among the hills;
I have drunk peace,
Here, where the blue air fills
The great cup of the hills,
And fills with peace.
Between the earth and sky,
I have seen the earth
Like a dark cloud go by,
And fade out of the sky;
There was no more earth.
Here, where the Holy Graal
Brought secret light
Once, from beyond the veil,
I, seeing no Holy Graal,
See divine light.
Light fills the hills with God,
Wind with his breath,
And here, in his abode,
Light, wind, and air praise God,
And this poor breath.
~ Arthur Symons
66:How naïve to believe that there might be a single answer to every question. Every mystery. That there exists a lone, divine light that rules over everything. They say it is a light that brings truth and love. I say it is a light that blinds us—and forces us to stumble about in ignorance. I long for the day when men will turn away from invisible monsters, and once more embrace a more rational view of the world. But these new religions are so convenient—and promise such terrible punishment should one reject them—I worry that fear shall keep us stuck to what is truly the greatest lie ever told . . . ~ Oliver Bowden
67:The visions you describe are those which come in the earliest stages of sadhana. At this stage most of the things seen are formations of the mental plane and it is not always possible to put on them a precise significance, for they depend on the individual mind of the sadhak. At a later stage the power of vision becomes important for the sadhana, but at first one has to go on without attaching excessive importance to the details - until the consciousness develops more. The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.
   ~ Sri Aurobindo, Letters On Yoga - II, Visions and Symbols,
68:There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids, 61, [T0],
69:But if human mind can become capable of the glories of the divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being suffiently partake of the purity of the supernal essence, suffiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
70:English version by Daniel Ladinsky I first saw God when I was a child, six years of age. The cheeks of the sun were pale before Him, and the earth acted as a shy girl, like me. Divine light entered my heart from His love that did never fully wane, though indeed, dear, I can understand how a person's faith can at times flicker, for what is the mind to do with something that becomes the mind's ruin: a God that consumes us in His grace. I have seen what you want; it is there, a Beloved of infinite tenderness. [1899.jpg] -- from Love Poems from God: Twelve Sacred Voices from the East and West, Translated by Daniel Ladinsky

~ Catherine of Siena, Consumed in Grace

71:3. To prove the truth of the first reason, we take for granted a principle of the philosopher, namely, the more clear and evident divine things are, the more dark and hidden they are to the soul naturally. Thus the more clear the light the more does it blind the eyes of the owl,3 and the stronger the sun’s rays the more it blinds the visual organs; overcoming them, by reason of their weakness, and depriving them of the power of seeing. So the divine light of contemplation, when it beats on the soul, not yet perfectly enlightened, causes spiritual darkness, because it not only surpasses its strength, but because it blinds it and deprives it of its natural perceptions. ~ Juan de la Cruz
72:Go back to that night when Divine Light, in order to illumine the darkness of men, tabernacled Himself in the world He had made… The angels and a star caught up in the reflection of that Light, as a torch lighted by a torch, and passed it on to the watchers of sheep and the searchers of skies. And lo! As the shepherds watched their flocks about the hills of Bethlehem, they were shaken by the light of the angels And lo! As wise men from beyond the land of Media and Persia searched the heavens, the brilliance of a star, like a tabernacle lamp in the sanctuary of God’s creation, beckoned them on to the stable where the star seemed to lose its light in the unearthly brilliance of the Light of the Word. ~ Fulton J Sheen
73:When the span
of life that Allah has given an individual comes to an end,
all the pleasures he pursued will lose their value; they will
rot along with his body in the earth. This is a plain truth that
everyone must understand. In addition, they should realize
that denying Allah only brings unhappiness in this world,
regret at the hour of death, and agony in the world to
come, whereas belief brings a depth of spirit that enables
them to enjoy this world’s pleasures to the greatest extent
and abundant pleasures forever in the Hereafter. People
must see the difference between these two states and
must submit to the Divine light of belief to escape the darkness
of denial. ~ Harun Yahya
74:The divine light gives light at once, but the soul sees nothing at first but that which is immediately before it, or rather within itself; its own darkness and misery, which, by the mercy of God, it sees now, and formerly saw not, because this supernatural light had not been granted it. 10. This is the reason why, in the beginning, the soul is conscious of nothing but of darkness and misery. But when it has been purified by the knowledge and sense of its misery it will have eyes to discern the blessings of the divine light, and being delivered and set free from all darkness and imperfections, the great blessings and profit will become known which the soul is gaining for itself in this blessed night. 11. This shows how ~ Juan de la Cruz
75:Chanukah In this Sicha, the Rebbe explains the Mitzvah of the Chanukah lights, and concentrates on two of their features, that they are to be placed by the door of one’s house that is adjacent to the street, or the public domain, and that they must be placed on the left-hand side of the door. These features have a deep symbolism: The “left-hand side” and the “public domain” both stand for the realm of the profane, and by placing the lights there, we are, as it were, bringing the Divine light into the area of existence which is normally most resistant to it. The Sicha goes on to explain the difference between the positive and negative commandments in their effect on the world, and concludes with a comparison between the Chanukah lights and tefillin. ~ Menachem M Schneerson
76:DIVINE LIGHT,MURDEROUS LIGHT The flames crackle. On the pyre burn discarded mattresses, discarded easy chairs, discarded tires. A discarded god also burns: the fire blackens the body of Pol Pot. At the end of 1998, the man who killed with such abandon died at home, in his bed. No plague had ever so reduced the population of Cambodia. Invoking the sacred names of Marx, Lenin, and Mao, Pol Pot erected a colossal slaughterhouse. To save time and money, every charge came complete with sentence, and every jail had a door to a common grave. The entire country was a great burial mound and a temple to Pol Pot, who purified society to make it worthy of him. Revolutionary purity demanded liquidating the impure. The impure: those who thought, those who dissented, those who doubted, those who disobeyed. ~ Eduardo Galeano
77:Woman is a beam of the divine Light. She is not the being whom sensual desires takes as its object. She is Creator, it should be said. She is not a creature. Great Fatima-ul- Zehra ( Means of Fatima the Radiant, Brightest Star, Star of Venus, The Evening Star), the daughter of the Prophet, is the secret in Sufism. She is the Hujjat of Ali (JJ). In other words, she establishes the esoteric sense of his knowledge and guides those who attain to it.



Through her perfume, we breathe paradise. Though she was his daughter, the Prophet Muhammad (SAWW) called her “Um Abi’ha” (mother of her father). What mystery was the Prophet hinting at by this statement? While Fatima Zahra ( Salam -ullah – alleha ) was Muhammad’s (SAWW) daughter. The spiritual Fatima Al-Batool ( the divine virgin) her house is the living Ka’ba. ~ Rumi
78:Joy is a two-way street. It is being human turned to God; and it is being (the instrument of) God, turned to humankind. The soul, turned to God, becomes irradiated with Divinity, simply by becoming transparent to that Divine Light, which is its Source. And that Divine Light shines through the soul, illumining all who come in contact with it. Recall that Jesus held this very same position (...): 'First', he said, 'seek the kingdom of God'; in other words, you cannot really do much for others or shed any light in the world until first you find that light within yourself. The Light Itself will do what is necessary for humankind; our only task is to rid ourselves of all that tends to obscure that Light---in other words, our ignorance, our selfish attachment to our make-believe world of self-gratification, our inner darkness. ~ Swami Abhayananda
79:Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from divine light shining into the soul. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world. This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Savior. ~ Jonathan Edwards
80:To be able to receive the Divine Power and let act through you in the things of the outward life, there are three necessary conditions:
   (i) Quietude, equality - not to be disturbed by anything that happens, to keep the mind still and firm, seeing the play of forces, but itself tranquil.
   (ii) Absolute faith - faith that what is for the best will happen, but also that if one can make oneself a true instrument, the fruit will be that which one's will guided by the Divine Light sees as the thing to be done - kartavyam karma.
  (iii) Receptivity - the power to receive the Divine Force and to feel its presence and the presence of the Mother in it and allow it to work, guiding one's sight and will and action. If this power and presence can be felt and this plasticity made the habit of the consciousness in action, - but plasticity to the Divine force alone without bringing in any foreign element, - the eventual result is sure. ~ Sri Aurobindo, Letters On Yoga - II,
81:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel. ~ Sri Aurobindo, The Synthesis Of Yoga,
82:Gaya, the Rishi, prays to Agni, Lord of Tapas, the representative in Nature of the Divine Power that builds the worlds & works in them towards our soul's fulfilment in and beyond heaven - Agni, as játavedas, the self-existent luminosity of knowledge in this Cosmic Force - for Force is only Chitshakti, working power of the Divine Consciousness & therefore Cosmic Force is always self-luminous, all-knowing force. Agni Jatavedas then is the ray of divine knowledge in this embodied state of existence; - he is Adhrigu - the Light in our embodied being. For this reason all action offered by us to Agni as a work of divine tapas becomes in its nature a self-luminous activity guiding itself whether consciously in our minds or super-consciously, guháhitam, to the divine goal. All Tapas is self-effective and God-effective. As Adhrigu, the divine Light in our embodied being, Agni is to bring to us an illumination of knowledge in our mentality which is ojistha, most full of ojas, superabundant ... ~ Sri Aurobindo, Hymns To The Mystic Fire,
83:And was it not perhaps more childlike and human to lead a Goldmund-life, more courageous, more noble perhaps in the end to abandon oneself to the cruel stream of reality, to chaos, to commit sins and accept their bitter consequences rather than live a clean life with washed hands outside the world, laying out a lonely harmonious thought-garden, strolling sinlessly among one's sheltered flower beds. Perhaps it was harder, braver and nobler to wander through forests and along the highways with torn shoes, to suffer sun and rain, hunger and need, to play with the joys of the senses and pay for them with suffering.
At any rate, Goldmund had shown him that a man destined for high things can dip into the lowest depths of the bloody, drunken chaos of life, and soil himself with much dust and blood, without becoming small and common, without killing the divine spark within himself, that he can err through the thickest darkness without extinguishing the divine light and the creative force inside the shrine of his soul. ~ Hermann Hesse
84:In [the] early days, Muslims did not see Islam as a new, exclusive religion but as a continuation of the primordial faith of the ‘People of the Book’, the Jews and Christians. In one remarkable passage, God insists that Muslims must accept indiscriminately the revelations of every single one of God’s messengers: Abraham, Isaac, Ishamel, Jacob, Moses, Jesus and all the other prophets. The Qur’an is simply a ‘confirmation’ of the previous scriptures. Nobody must be forced to accept Islam, because each of the revealed traditions had its own din; it was not God’s will that all human beings should belong to the same faith community. God was not the exclusive property of any one tradition; the divine light could not be confined to a single lamp, belonged neither to the East or to the West, but enlightened all human beings. Muslims must speak courteously to the People of the Book, debate with them only in ‘the most kindly manner’, remember that they worshipped the same God, and not engage in pointless, aggressive disputes. ~ Karen Armstrong
85:Sufis have no set belief or disbelief. Divine light is the only sustenance of their soul, and through this light they see their path clear, and what they see in this light they believe, and what they do not see they do not blindly believe. Yet they do not interfere with another person's belief or disbelief, thinking that perhaps a greater portion of light has kindled his heart, and so he sees and believes that the Sufi cannot see or believe. Or, perhaps a lesser portion of light has kept his sight dim and he cannot see and believe as the Sufi believes. Therefore Sufis leave belief and disbelief to the grade of evolution of every individual soul. The Murshid's work is to kindle the fire of the heart, and to light the torch of the soul of his mureed, and to let the mureed believe and disbelieve as he chooses, while journeying through the path of evolution. But in the end all culminates in one belief, Huma man am, that is, 'I am all that exists'; and all other beliefs are preparatory for this final conviction, which is called Haqq al-Iman in the Sufi terminology. ~ Hazrat Inayat Khan
86:Our death is our wedding with eternity
What is the secret? "God is One."
The sunlight splits when entering the windows of the house.
This multiplicity exists in the cluster of grapes;
It is not in the juice made from the grapes.
For he who is living in the Light of God,
The death of the carnal soul is a blessing.
Regarding him, say neither bad nor good,
For he is gone beyond the good and the bad.
Fix your eyes on God and do not talk about what is invisible,
So that he may place another look in your eyes.
It is in the vision of the physical eyes
That no invisible or secret thing exists.
But when the eye is turned toward the Light of God
What thing could remain hidden under such a Light?
Although all lights emanate from the Divine Light
Don't call all these lights "the Light of God";
It is the eternal light which is the Light of God,
The ephemeral light is an attribute of the body and the flesh.
...Oh God who gives the grace of vision!
The bird of vision is flying towards You with the wings of desire. ~ Rumi
87:That sacred army, that Christ espoused with his blood, displayed itself in the form of a white rose, but the Angel other, that sees and sings the glory, of him who inspires it with love, as it flies, and sings the excellence that has made it as it is, descended continually into the great flower, lovely with so many petals, and climbed again to where its love lives ever, like a swarm of bees, that now plunges into the flowers, and now returns, to where their labour is turned to sweetness.
Their faces were all of living flame, their wings of gold, and the rest of them so white that snow never reached that limit. When they dropped into the flower, they offered, to tier on tier, the peace and ardour that they acquired with beating wings: and the presence of such a vast flying swarm between the flower and what was beyond it, did not dilute the vision or the splendour: because the Divine Light so penetrates the Universe, to the measure of its Value, that nothing has the power to prevent it. This kingdom, safe and happy, crowded with ancient peoples and the new, had sight and Love all turned towards one point. ~ Dante Alighieri
88:Malcolm Muggeridge, once a keen British social and cultural critic who in his old age became something of a religious fanatic. While working on his own documentary on Mother Teresa for the BBC, aired in 1969, he felt he had experienced an authentic miracle: After filming footage in a dark residence called the House of the Dying, Muggeridge was astounded to discover, when later viewing the footage, that the images were in fact clearly visible. Muggeridge himself exclaimed: "It's divine light! It's Mother Teresa. You'll find that it's divine light, old boy" (MT 27). (I like that "old boy" remark-so distinctively British.) Unfortunately, Muggeridge's cameraman, Ken Macmillan, calmly pointed out that the effect was the result of a new kind of film created by Kodak. But Muggeridge's "miracle" had by this time already spread and is still being talked about. To Hitchens, however, the significance of the episode is very different: "It is the first unarguable refutation of a claimed miracle to come not merely from another supposed witness to said miracle but from its actual real-time author. As such, it deserves to be more widely known than it is" (MT 27). But, alas, the average person is far more inclined to believe in "miracles," however fake, than in the debunking of miracles, however real. ~ S T Joshi
89:It is never too late As people begin to learn the principles of Kabbalah, they often feel that they have done too many bad things in their lives to be able to transform and bond with the Creator. In fact, this is what they want to believe. It frees them from accepting the need for positive change. It allows them to abdicate the responsibility for transformation, which is nothing less than the true purpose of our lives. Recognizing this process is one of Kabbalah’s most profound psychological insights. It calls attention to the fact that apparent self-loathing is really just egotism with a reverse spin. The spark of the Creator is always within us, and it is always pure. If you take a penny and hold it up in front of your eye in just the right way, you can easily block out the sun. But is the penny bigger or more powerful than the sun just because it can hide the sun’s light? The penny does not extinguish the sun, but only conceals it. In the same way, our negative actions only conceal the Light within us—but we may begin to feel that the Light has gone out forever. No darkness that we bring upon ourselves, however, is greater than the Light of the Creator that is at our core. As long as we are alive, we have this divine Light within us, burning as brightly as on the day we were born. No matter how deeply hidden, the Light remains there waiting for us to reveal it. And it is never too late. Higher ~ Michael Berg
90:the psychic being :::
   ... it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
   As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 150,
91:the ruthless sacrifice ::: The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in man's hard endeavor to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna, the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a divine light and strength and joy and wideness. It is not one's self, but the band of the spirit's inner enemies that we have to discourage, expel, slay upon the alter of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the soul's errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our self's real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may thrown by reflection on the consciousness of the seeker.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Sacrifice, The Triune Path and the Lord of the Sacrifice,
92:As the children of Israel, merely on account of that single affection for, and remembrance of, the fleshpots of Egypt, could not taste the delicious bread of angels, the manna in the desert, which, as the divine writings tell us, had “the sweetness of all taste,” and “turned to that every man would,”1 so the mind which is still subject to any actual or habitual affection or particular or narrow mode of apprehending, or understanding anything, cannot taste the sweetness of the spirit of liberty, according to the desire of the will. The reason is this: the affections, feelings, and apprehensions of the perfect spirit, being of so high an order and specially divine, are of another kind and different from those which are natural; and in order to be actually and habitually enjoyed, require the annihilation of the latter, as happens with two contraries which cannot coexist in the same subject.2 3. It is therefore very expedient and necessary, if the soul is to advance to these heights, that the dark night of contemplation should first bring it to nothing, and undo it in all its meannesses, bringing it into darkness, aridities, loneliness, and emptiness; for the light that is to be given it is a certain divine light of the highest nature, surpassing all natural light, and not naturally cognizable by the understanding. If the understanding is to be united with that light, and become divine in the state of perfection, it must first of all be purified and annihilated as to its natural light, which must be brought actually into darkness by means of this dim contemplation. ~ Juan de la Cruz
93:I am just a speck of dust, But I want to make my dwelling In the shadow of the sanctuary With the Prisoner of Love. Ah! my soul longs for the host, I love him and want nothing more. It is the hidden God who attracts me. I am the atom of Jesus.... I want to stay not knowing, In forgetfulness of all created things, And by my silence console The Host of the sacred ciborium. Oh! I would like to save souls, And make elect from sinners. Give the flames of an apostle To your atom, sweet Jesus!.... If I am despised by the world, If it considers me as nothing, A divine peace floods me. For I have the host as my support. When I draw near the ciborium, All my sighs are heard... To be nothing is my glory. I am the atom of Jesus.... Sometimes when Heaven is overcast And this atom cannot take flight, It loves to hide in the shadow And attach itself to the golden door. The the Divine light, Which makes all the elect rejoice, Comes to earth to warm up This poor atom of Jesus... Under the warm rays of grace, The atom sparkles. When the light breeze passes by, It gently sways... Oh! what ineffable delight! What favors has it not received?... Right next tot he host slips The poor atom of Jesus.... Pining away near the host In the tabernacle of love, Thus my life will be spent While waiting for the last day. When our trials will be over, Flying to the dwelling of the elect, The atom of the Eucharist Will shine near her Jesus!... [2320.jpg] -- from The Poetry of Saint Therese of Lisieux, by St. Therese of Lisieux / Translated by Donald Kinney, OCD

~ Saint Therese of Lisieux, The Atom of Jesus-Host

94:Please, Holy Mother God,” I whispered in prayer, “help me cut the invisible cords that bind me, and set me free. Give me the inner strength to let go of all that I have created up until now, on every level, and which no longer reflects the highest path for me, and for those I love and serve. Help calm my more masculine energies so I can settle into my own divine feminine nature and cool the angry fires of hurt and fear that have burned in my heart for so long.” After making my prayerful request, I got up and lit a candle to the Divine Mother, to say “thank you” for hearing me. I was ready to surrender. I knew it was time to release control over my life and let God take over. I spoke my intention aloud: “This life of mine is now finished. My present way is no longer serving me or allowing my greater Spirit to express through me. I ask for the cocoon to break open and free my true divine light. I surrender all attachments on all levels to the past and am now ready for what the Universe has in store for me. And so it is.” At that moment time stood still. I knew my intention was heard and registered by the heavens, and that my request would be honored and met with divine support. I sensed an inner shift take place in me. I didn’t feel euphoric. I didn’t even feel happy. Rather, I felt somber and quiet in spite of the thousand sounds swirling around me, the Universe saying, Okay, get ready. The next morning, I suddenly had a powerful intuitive hit from my Higher Self that said, “Sonia, it is time to heal your life, and the only way to do that is to walk the Camino de Santiago. And go alone. ~ Sonia Choquette
95:To become a Compassionate One is to become the likeness of
the Compassionate God experiencing infinite sadness over
undisclosed virtualities; it is to embrace, in a total religious
sympathy, the theophanies of these divine Names in all faiths.
But this sympathy, precisely, does not signify acceptance of
their limits; it signifies rather that in opening ourselves to them
we open them to the expansion that the primordial divine sym-
pathesis demands of them; that we increase their divine light to
the maximum; that we "emancipate" them-as the divine
Compassion did in pre-eternity-that is, emancipate them from
the virtuality and the ignorance which still confine them in their
narrow intransigence. By thus taking them in hand, religious
sympathy enables them to escape from the impasse, that is, the
sin of metaphysical idolatry. For this sympathy alone renders a
being accessible to the light of theophanies. Mankind discloses
the refusal of the divine Names in many forms, ranging from
atheism pure and simple to fanaticism with all its variants. All
come from the same ignorance of the infinite divine Sadness,
yearning to find a compassionate servant for His divine Names.
The Gnostic's apprenticeship consists in learning to practice
fidelity to his own Lord, that is, to the divine Name with which
he, in his essential being, is invested, but at the same time to hear the precept of Ibn •Arabi: "Let thy soul be as matter for all
forms of all beliefs. " One who has risen to that capacity is an
• arif, an initiate, "one who through God sees in God with the
eye of God. "Those who accept and those who decline are
subject to the same authority: the God in function of whom you
live is He for whom you bear witness, and your testimony is
also the judgment you pronounce on yourself. ~ Henry Corbin
96:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works, 281,
97:For ages you have come and gone
courting this delusion.
For ages you have run from the pain
and forfeited the ecstasy.
So come, return to the root of the root
of your own soul.

Although you appear in earthly form
Your essence is pure Consciousness.
You are the fearless guardian
of Divine Light.
So come, return to the root of the root
of your own soul.

When you lose all sense of self
the bonds of a thousand chains will vanish.
Lose yourself completely,
Return to the root of the root
of your own soul.

You descended from Adam, by the pure Word of God,
but you turned your sight
to the empty show of this world.
Alas, how can you be satisfied with so little?
So come, return to the root of the root
of your own soul.

Why are you so enchanted by this world
when a mine of gold lies within you?
Open your eyes and come ---
Return to the root of the root
of your own soul.

You were born from the rays of God's Majesty
when the stars were in their perfect place.
How long will you suffer from the blows
of a nonexistent hand?
So come, return to the root of the root
of your own soul.

You are a ruby encased in granite.
How long will you decieve Us with this outer show?
O friend, We can see the truth in your eyes!
So come, return to the root of the root
of your own soul.

After one moment with that glorious Friend
you became loving, radiant, and ecstatic.
Your eyes were sweet and full of fire.
Come, return to the root of the root
of your own soul.

Shams-e Tabriz, the King of the Tavern
has handed you an eternal cup,
And God in all His glory is pouring the wine.
So come! Drink!
Return to the root of the root
of your own soul.

Soul of all souls, life of all life - you are That.
Seen and unseen, moving and unmoving - you are That.
The road that leads to the City is endless;
Go without head and feet
and you'll already be there.
What else could you be? - you are That. ~ Rumi
98:I have been thinking of light, the way it collected in the rain drops that morning I was so full of joy, and the way it shifts and moves in unexpected ways, so that at times this cabin is dark and cool and the next filled with golden warmth.

Father spoke of a light that is older than the stars, a divine light that is fleeting yet always present if only one could recognize it. It pours in and out of the souls of the living and dead, gathers in the quiet places in the forest, and on occasion, might reveal itself in the rarest of true art.

The entirety of his life was devoted to the hope that someday he would create a sculpture so perfectly carved and balanced, set in just the right place among the trees, that it would be capable of reflecting this light. He had seen it in the works of others, yet be believed he had failed in his own.

I wish he could have known the truth. Just weeks after he died, I went to see the bear. It was the end of an autumn day, and as I stepped into the meadow, the light of the setting sun was cooling from oranges and reds to the bluer shades.

He had never looked so alive; shadows dipped and curved along his outstretched claws, his fur and muscles seems poised for life, and for a moment, the sun just touching the horizon, the marble seemed to be formed of translucent light itself.

I had no doubt of what I was witnessing -- this was not simply a flattering cast of sunset; this was the light Father had sought his entire life. The nearest I can describe is when Father took the back off a piano and showed me how a strong, clear note could cause other strings to vibrate without ever setting finger to them. He said the strings were resonating in sympathy to that pure sound. So it was within me.

Shall I allow myself to believe in an immortal soul? If so, then I am certain it was Father's spirit that gathered with the divine light of the world and radiated from that finely carved marble.

He always looked to his angels and gods and his Pietà. He never thought to look so near. ~ Eowyn Ivey
99:When we speak of God’s will, we are usually speaking only of some recognizable sign of His will. The signpost that points to a distant city is not the city itself, and sometimes the signs that point to a great place are in themselves insignificant and contemptible. But we must follow the direction of the signpost if we are to get to the end of our journey.

Everything that exists and everything that happens bears witness to the will of God. It is one thing to see a sign and another thing to interpret that sign correctly. However, our first duty is to recognize signs for what they are. If we do not even regard them as indications of anything beyond themselves, we will not try to interpret them.

Of all the things and all the happenings that proclaim God’s will to the world, only very few are capable of being interpreted by men. And of these few, fewer still find a capable interpreter. So that the mystery of God’s will is made doubly mysterious by the signs that veil it from our eyes. To know anything at all of God’s will we have to participate, in some manner, in the vision of the prophets: men who were always alive to the divine light concealed in the opacity of things and events, and who sometimes saw glimpses of that light where other men saw nothing but ordinary happenings.

And yet if we are too anxious to pry into the mystery that surrounds us we will lose the prophet’s reverence and exchange it for the impertinence of soothsayers. We must be silent in the presence of signs whose meaning is closed to us. Otherwise we will begin incontinently to place our own superstitious interpretation upon everything— the number of steps to a doorway, a card pulled out of the pack, the shadow of a ladder, the flight of birds. God’s will is not so cheap a mystery that it can be unlocked by any key like these!

Nevertheless, there are some signs that everyone must know. They must be easily read and seen, and they are indeed very simple. But they come sparingly, few in number; they show us clearly enough the road ahead but not for more than a few paces. When we have taken those few paces, what will happen? We must learn to be poor in our dependence on these clear signs, to take them as they come, not to demand more of them than we need, not to make more of them than they really tell.

If I am to know the will of God, I must have the right attitude toward life. I must first of all know what life is, and to know the purpose of my existence. ~ Thomas Merton
100:10000 ::: The True Object of Spiritual Seeking:
   To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the rest is nothing without it. The Divine once found, to manifest Him,-that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth-these things cannot be the first or true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or means towards finding the Divine and it ought not to have any other purpose. As we grow in the inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforehand by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a half-way formation the true growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an outflowing of the inner realisation, something that grows from within outward, not by the working out of a mental principle.
   ~ Sri Aurobindo, Letters On Yoga - II, [T1],
101:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, - these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the divine light and set working the divine force of which he himself is only a means and an aid, a body or a channel.

The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.

Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.

And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. ~ Sri Aurobindo, The Synthesis of Yoga,
102:The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.
   But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother; this too is impelled and guided to its secret aim by the Mahashakti.
   The Mother as the Mahashakti of this triple world of the Ignorance stands in an intermediate plane between the supramental Light, the Truth life, the Truth creation which has to be brought down here and this mounting and descending hierarchy of planes of consciousness that like a double ladder lapse into the nescience of Matter and climb back again through the flowering of life and soul and mind into the infinity of the Spirit. Determining all that shall be in this universe and in the terrestrial evolution by what she sees and feels and pours from her, she stands there... ~ Sri Aurobindo, The Mother With Letters On The Mother,
103:6. In the first place, because the light and wisdom of contemplation is most pure and bright, and because the soul, on which it beats, is in darkness and impure, that soul which is the recipient must greatly suffer. As eyes weakened and clouded by humors suffer pain when the clear light beats upon them, so the soul, by reason of its impurity, suffers exceedingly when the divine light really shines upon it. And when the rays of this pure light strike upon the soul, in order to expel its impurities, the soul perceives itself to be so unclean and miserable that it seems as if God had set Himself against it, and itself were set against God. So grievous and painful is this feeling—for it thinks now that God has abandoned it—that it was one of the heaviest afflictions of Job during his trial. “Why hast Thou set me contrary to Thee, and I become burdensome to myself?”8 The soul seeing distinctly in this bright and pure light, though dimly, its own impurity, acknowledges its own unworthiness before God and all creatures. 7. That which pains it still more is the fear it has that it never will be worthy, and that all its goodness is gone. This is the fruit of that deep impression, made on the mind, in the knowledge and sense of its own wickedness and misery. For now the divine and dim light reveals to it all its wretchedness, and it sees clearly that of itself it can never be other than it is. In this sense we can understand the words of the Psalmist: “For iniquities Thou hast chastised man, and Thou hast made his soul pine away and wither9 as a spider.”10 8. In the second place, the pain of the soul comes from its natural,11 moral, and spiritual weakness; for when this divine contemplation strikes it with a certain vehemence, in order to strengthen it and subdue it, it is then so pained in its weakness as almost to faint away, particularly at times when the divine contemplation strikes it with greater vehemence; for sense and spirit, as if under a heavy and gloomy burden, suffer and groan in agony so great that death itself would be a desired relief. 9. This was the experience of Job, and he says, “I will not that He contend with me with much strength, nor that He oppress me with the weight of His greatness.”12 The soul under the burden of this oppression feels itself so removed out of God’s favor that it thinks—and so it is—that all things which consoled it formerly have utterly failed it, and that no one is left to pity it. Job also speaks to the same purport, “Have mercy upon me, have mercy upon me, at the least you my friends, because the hand of our Lord hath touched me.”13 Wonderful and piteous sight! So great are the weakness and impurity of the soul that the hand of God, so soft and so gentle, is felt to be so heavy and oppressive,14 though neither pressing nor resting on it, but merely touching it, and that, too, most mercifully; for He touches the soul not to chastise it, but to load it with His graces. ~ Juan de la Cruz
104:To Helen

I saw thee once-once only-years ago;
I must not say how many-but not many.
It was a july midnight; and from out
A full-orbed moon, that, like thine own soul, soaring,
Sought a precipitate pathway up through heaven,
There fell a silvery-silken veil of light,
With quietude, and sultriness, and slumber
Upon the upturn'd faces of a thousand
Roses that grew in an enchanted garden,
Where no wind dared to stir, unless on tiptoe-
Fell on the upturn'd faces of these roses
That gave out, in return for the love-light
Thier odorous souls in an ecstatic death-
Fell on the upturn'd faces of these roses
That smiled and died in this parterre, enchanted by thee, by the poetry of thy prescence.

Clad all in white, upon a violet bank
I saw thee half reclining; while the moon
Fell on the upturn'd faces of the roses
And on thine own, upturn'd-alas, in sorrow!

Was it not Fate that, on this july midnight-
Was it not Fate (whose name is also sorrow)
That bade me pause before that garden-gate,
To breathe the incense of those slumbering roses?
No footstep stirred; the hated world all slept,
Save only thee and me. (Oh Heaven- oh, God! How my heart beats in coupling those two worlds!)
Save only thee and me. I paused- I looked-
And in an instant all things disappeared.
(Ah, bear in mind this garden was enchanted!)

The pearly lustre of the moon went out;
The mossy banks and the meandering paths,
The happy flowers and the repining trees,
Were seen no more: the very roses' odors
Died in the arms of the adoring airs.
All- all expired save thee- save less than thou:
Save only the divine light in thine eyes-
Save but the soul in thine uplifted eyes.
I saw but them- they were the world to me.
I saw but them- saw only them for hours-
Saw only them until the moon went down.
What wild heart-histories seemed to lie enwritten
Upon those crystalline, celestial spheres!
How dark a woe! yet how sublime a hope!
How silently serene a sea of pride!
How daring an ambition!yet how deep-
How fathomless a capacity for love!

But now, at length, dear Dian sank from sight,
Into western couch of thunder-cloud;
And thou, a ghost, amid the entombing trees
Didst glide away. Only thine eyes remained.
They would not go- they never yet have gone.
Lighting my lonely pathway home that night,
They have not left me (as my hopes have) since.

They follow me- they lead me through the years.
They are my ministers- yet I thier slave
Thier office is to illumine and enkindle-
My duty, to be saved by thier bright light,
And purified in thier electric fire,
And sanctified in thier Elysian fire.
They fill my soul with Beauty (which is Hope),
And are far up in heaven- the stars I kneel to
In the sad, silent watches of my night;
While even in the meridian glare of day
I see them still- two sweetly scintillant
Venuses, unextinguished by the sun! ~ Edgar Allan Poe
105:I saw thee once - only once - years ago:
I must not say how many - but not many.
It was a July midnight; and from out
A full-orbed moon, that, like thine own soul, soaring,
Sought a precipitate pathway up through heaven,
There fell a silvery-silken veil of light,
With quietude, and sultriness, and slumber,
Upon the upturn'd faces of a thousand
Roses that grew in an enchanted garden,
Where no wind dared stir, unless on tiptoe -
Fell on the upturn'd faces of these roses
That gave out, in return for the love-light,
Their odorous souls in an ecstatic death -
Fell on the upturn'd faces of these roses
That smiled and died in the parterre, enchanted
By thee, and by the poetry of thy presence.

Clad all in white, upon a violet bank
I saw thee half reclining; while the moon
Fell upon the upturn'd faces of the roses,
And on thine own, upturn'd - alas, in sorrow!

Was it not Fate, that, on this July midnight -
Was it not Fate, (whose name is also Sorrow,)
That bade me pause before that garden-gate,
To breathe the incense of those slumbering roses?
No footsteps stirred: the hated world all slept,
Save only thee and me. (Oh, Heaven! - oh, G**!
How my heart beats in coupling those two words!)
Save only thee and me. I paused - I looked -
And in an instant all things disappeared.
(Ah, bear in mind the garden was enchanted!)
The pearly lustre of the moon went out:
The mossy banks and the meandering paths,
The happy flowers and the repining trees,
Were seen no more: the very roses' odors
Died in the arms of the adoring airs.
All - all expired save thee - save less than thou:
Save only divine light in thine eyes -
Save but the soul in thine uplifted eyes.
I saw but them - they were the world to me.
I saw but them - saw only them for hours -
Saw only them until the moon went down.
What wild heart-histories seemed to lie enwritten
Upon those crystalline, celestial spheres!
How dark a wo! yet how sublime a hope!
How silently serene a sea of pride!
How daring an ambition! yet how deep -
How fathomless a capacity for love!
But now, at length, dear Dian sank from sight,
Into a western couch of thunder-cloud;
And thou, a ghost, amid the entombing trees
Didst glide away. Only thine eyes remained.
They would not go - they never yet have gone.
Lighting my lonely pathway home that night,
They have not left me (as my hopes have) since.
They follow me - they lead me through the years.
They are my ministers - yet I their slave.
Their office is to illumine and enkindle -
My duty, to be saved by their bright fire,
And purified in their electric fire,
And sanctified in their elysian fire.
They fill my soul with Beauty (which is Hope,)
And are far up in Heaven - the stars I kneel to
In the sad, silent watches of my night;
While even in the meridian glare of day
I see them still - two sweetly scintillant
Venuses, unextinguished by the sun! ~ Edgar Allan Poe
106:To Helen - 1848
I saw thee once- once only- years ago:
I must not say how many- but not many.
It was a July midnight; and from out
A full-orbed moon, that, like thine own soul, soaring,
Sought a precipitate pathway up through heaven,
There fell a silvery-silken veil of light,
With quietude, and sultriness, and slumber,
Upon the upturned faces of a thousand
Roses that grew in an enchanted garden,
Where no wind dared to stir, unless on tiptoeFell on the upturn'd faces of these roses
That gave out, in return for the love-light,
Their odorous souls in an ecstatic deathFell on the upturn'd faces of these roses
That smiled and died in this parterre, enchanted
By thee, and by the poetry of thy presence.
Clad all in white, upon a violet bank
I saw thee half reclining; while the moon
Fell on the upturn'd faces of the roses,
And on thine own, upturn'd- alas, in sorrow!
Was it not Fate, that, on this July midnightWas it not Fate, (whose name is also Sorrow,)
That bade me pause before that garden-gate,
To breathe the incense of those slumbering roses?
No footstep stirred: the hated world an slept,
Save only thee and me. (Oh, Heaven!- oh, God!
How my heart beats in coupling those two words!)
Save only thee and me. I paused- I lookedAnd in an instant all things disappeared.
(Ah, bear in mind this garden was enchanted!)
The pearly lustre of the moon went out:
The mossy banks and the meandering paths,
The happy flowers and the repining trees,
Were seen no more: the very roses' odors
Died in the arms of the adoring airs.
All- all expired save thee- save less than thou:
Save only the divine light in thine eyes-
111
Save but the soul in thine uplifted eyes.
I saw but them- they were the world to me!
I saw but them- saw only them for hours,
Saw only them until the moon went down.
What wild heart-histories seemed to he enwritten
Upon those crystalline, celestial spheres!
How dark a woe, yet how sublime a hope!
How silently serene a sea of pride!
How daring an ambition; yet how deepHow fathomless a capacity for love!
But now, at length, dear Dian sank from sight,
Into a western couch of thunder-cloud;
And thou, a ghost, amid the entombing trees
Didst glide away. Only thine eyes remained;
They would not go- they never yet have gone;
Lighting my lonely pathway home that night,
They have not left me (as my hopes have) since;
They follow me- they lead me through the years.
They are my ministers- yet I their slave.
Their office is to illumine and enkindleMy duty, to be saved by their bright light,
And purified in their electric fire,
And sanctified in their elysian fire.
They fill my soul with Beauty (which is Hope),
And are far up in Heaven- the stars I kneel to
In the sad, silent watches of my night;
While even in the meridian glare of day
I see them still- two sweetly scintillant
Venuses, unextinguished by the sun!
~ Edgar Allan Poe
107:The Angel In The House. Book Ii. Canto I.
Preludes.
I The Song of Songs
The pulse of War, whose bloody heats
Sane purposes insanely work,
Now with fraternal frenzy beats,
And binds the Christian to the Turk,
And shrieking fifes and braggart flags,
Through quiet England, teach our breath
The courage corporate that drags
The coward to heroic death.
Too late for song! Who henceforth sings,
Must fledge his heavenly flight with more
Song-worthy and heroic things
Than hasty, home-destroying war.
While might and right are not agreed,
And battle thus is yet to wage,
So long let laurels be the meed
Of soldier as of poet sage;
But men expect the Tale of Love,
And weary of the Tale of Hate;
Lift me, O Muse, myself above,
And let the world no longer wait!
II The Kites
I saw three Cupids (so I dream'd),
Who made three kites, on which were drawn,
In letters that like roses gleam'd,
‘Plato,’ ‘Anacreon,’ and ‘Vaughan.’
The boy who held by Plato tried
His airy venture first; all sail,
It heav'nward rush'd till scarce descried,
Then pitch'd and dropp'd, for want of tail.
Anacreon's Love, with shouts of mirth
That pride of spirit thus should fall,
To his kite link'd a lump of earth,
And, lo, it would not soar at all.
Last, my disciple freighted his
124
With a long streamer made of flowers,
The children of the sod, and this
Rose in the sun, and flew for hours.
III Orpheus
The music of the Sirens found
Ulysses weak, though cords were strong;
But happier Orpheus stood unbound,
And shamed it with a sweeter song.
His mode be mine. Of Heav'n I ask,
May I, with heart-persuading might,
Pursue the Poet's sacred task
Of superseding faith by sight,
Till ev'n the witless Gadarene,
Preferring Christ to swine, shall know
That life is sweetest when it's clean.
To prouder folly let me show
Earth by divine light made divine;
And let the saints, who hear my word,
Say, ‘Lo, the clouds begin to shine
‘About the coming of the Lord!’
IV Nearest the Dearest
Till Eve was brought to Adam, he
A solitary desert trod,
Though in the great society
Of nature, angels, and of God.
If one slight column counterweighs
The ocean, 'tis the Maker's law,
Who deems obedience better praise
Than sacrifice of erring awe.
V Perspective
What seems to us for us is true.
The planet has no proper light,
And yet, when Venus is in view,
No primal star is half so bright.
Accepted.
125
I
What fortune did my heart foretell?
What shook my spirit, as I woke,
Like the vibration of a bell
Of which I had not heard the stroke?
Was it some happy vision shut
From memory by the sun's fresh ray?
Was it that linnet's song; or but
A natural gratitude for day?
Or the mere joy the senses weave,
A wayward ecstasy of life?
Then I remember'd, yester-eve
I won Honoria for my Wife.
II
Forth riding, while as yet the day
Was dewy, watching Sarum Spire,
Still beckoning me along my way,
And growing every minute higher,
I reach'd the Dean's. One blind was down,
Though nine then struck. My bride to be!
And had she rested ill, my own,
With thinking (oh, my heart!) of me?
I paced the streets; a pistol chose,
To guard my now important life
When riding late from Sarum Close;
At noon return'd. Good Mrs. Fife,
To my, ‘The Dean, is he at home?’
Said, ‘No, Sir; but Miss Honor is;’
And straight, not asking if I'd come,
Announced me, ‘Mr. Felix, Miss,’
To Mildred, in the Study. There
We talk'd, she working. We agreed
The day was fine; the Fancy-Fair
Successful; ‘Did I ever read
‘De Genlis?’ ‘Never.’ ‘Do! She heard
‘I was engaged.’ ‘To whom?’ ‘Miss Fry.’
‘Was it the fact?’ ‘No!’ ‘On my word?’
‘What scandal people talk'd!’ ‘Would I
‘Hold out this skein of silk.’ So pass'd
I knew not how much time away.
‘How were her sisters?’ ‘Well.’ At last
126
I summon'd heart enough to say,
‘I hoped to see Miss Churchill too.’
‘Miss Churchill, Felix! What is this?
‘I said, and now I find 'tis true,
‘Last night you quarrell'd! Here she is.’
III
She came, and seem'd a morning rose
When ruffling rain has paled its blush;
Her crown once more was on her brows;
And, with a faint, indignant flush,
And fainter smile, she gave her hand,
But not her eyes, then sate apart,
As if to make me understand
The honour of her vanquish'd heart.
But I drew humbly to her side;
And she, well pleased, perceiving me
Liege ever to the noble pride
Of her unconquer'd majesty,
Once and for all put it away;
The faint flush pass'd; and, thereupon,
Her loveliness, which rather lay
In light than colour, smiled and shone,
Till sick was all my soul with bliss;
Or was it with remorse and ire
Of such a sanctity as this
Subdued by love to my desire?
~ Coventry Patmore

IN CHAPTERS



   51 Integral Yoga
   5 Philosophy
   3 Poetry
   2 Christianity
   1 Yoga
   1 Kabbalah


   68 Sri Aurobindo
   21 The Mother
   10 Nolini Kanta Gupta
   5 Satprem
   3 Sri Ramakrishna
   3 Aldous Huxley
   3 A B Purani
   2 Saint John of Climacus
   2 Plotinus


   10 The Synthesis Of Yoga
   8 The Life Divine
   8 Essays On The Gita
   7 Letters On Yoga IV
   7 Letters On Yoga II
   5 Prayers And Meditations
   4 The Gospel of Sri Ramakrishna
   4 Some Answers From The Mother
   4 Letters On Yoga I
   4 Collected Works of Nolini Kanta Gupta - Vol 03
   3 The Secret Of The Veda
   3 The Secret Doctrine
   3 The Perennial Philosophy
   3 Evening Talks With Sri Aurobindo
   3 Essays Divine And Human
   2 The Mother With Letters On The Mother
   2 The Ladder of Divine Ascent
   2 Savitri
   2 Questions And Answers 1957-1958
   2 Questions And Answers 1950-1951
   2 Hymns to the Mystic Fire
   2 Essays In Philosophy And Yoga
   2 Collected Works of Nolini Kanta Gupta - Vol 06


0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities: Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Philosophy
  
   "The Avatar comes to reveal the divine nature in man above this lower nature and to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the Divine Light, the divine power and the divine love. He comes as the divine personality which shall fill the consciousness of the human being and replace the limited egoistic personality, so that it shall be liberated out of ego into infinity and universality, out of birth into immortality."[7]
  

0.02 - The Three Steps of Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The immanence itself would have no credible reason for being if it did not end in such a transfiguration. But if human mind can become capable of the glories of the Divine Light, human emotion and sensibility can be transformed into the mould and assume the measure and movement of the supreme Bliss, human action not only represent but feel itself to be the motion of a divine and non-egoistic Force and the physical substance of our being sufficiently partake of the purity of the supernal essence, sufficiently unify plasticity and durable constancy to support and prolong these highest experiences and agencies, then all the long labour of Nature will end in a crowning justification and her evolutions reveal their profound significance.
  

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  It means the consciousness that is not filled with the activities and influences of ordinary life, but is concentrated in an
  aspiration towards the Divine Light, force, knowledge, joy.
  Now do you understand?

0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Whatever is the nature of the offering, when it is made with
  sincerity it always contains a spark of Divine Light which can
  grow into a full sun and illuminate the whole being. You can be

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Will. The soul itself, being a portion of the Divine, is above
  all moral and ethical notions; it bathes in the Divine Light and
  manifests it, but it can truly govern the whole being only when

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
  

01.01 - The One Thing Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  
  To find the Divine is indeed the first reason for seeking the spiritual Truth and the spiritual life; it is the one thing indispensable and all the resit is nothing without it. The Divine once found, to manifest Him, - that is, first of all to transform one's own limited consciousness into the Divine Consciousness, to live in the infinite Peace, Light, Love, Strength, Bliss, to become that in one's essential nature and, as a consequence, to be its vessel, channel, instrument in one's active nature. To bring into activity the principle of oneness on the material plane or to work for humanity is a mental mistranslation of the Truth - these things cannot be the first true object of spiritual seeking. We must find the Self, the Divine, then only can we know what is the work the Self or the Divine demands from us. Until then our life and action can only be a help or a means towards finding the Divine and it ought not to have any other purpose. As we grow in inner consciousness, or as the spiritual Truth of the Divine grows in us, our life and action must indeed more and more flow from that, be one with that. But to decide beforeh and by our limited mental conceptions what they must be is to hamper the growth of the spiritual Truth within. As that grows we shall feel the Divine Light and Truth, the Divine Power and Force, the Divine Purity and Peace working within us, dealing with our actions as well as our consciousness, making use of them to reshape us into the Divine Image, removing the dross, substituting the pure Gold of the Spirit. Only when the Divine Presence is there in us always and the consciousness transformed, can we have the right to say that we are ready to manifest the Divine on the material plane. To hold up a mental ideal or principle and impose that on the inner working brings the danger of limiting ourselves to a mental realisation or of impeding or even falsifying by a halfway formation the truth growth into the full communion and union with the Divine and the free and intimate outflowing of His will in our life. This is a mistake of orientation to which the mind of today is especially prone. It is far better to approach the Divine for the Peace or Light or Bliss that the realisation of Him gives than to bring in these minor things which can divert us from the one thing needful. The divinisation of the material life also as well as the inner life is part of what we see as the Divine Plan, but it can only be fulfilled by an ourflowing of the inner realisation, something that grows from within outwards, not by the working out of a mental principle.
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  that is free of all desire and attachment because it is under the
  influence of the Divine Light and Force. It is a long and exacting
  labour which must be undertaken with an unfailing sincerity

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  A battle is joined between the true and false,
  A pilgrimage sets out to the Divine Light.
  For even Ignorance there aspires to know

03.10 - Sincerity, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   This central sincerity, however, has to be worked out in actual life. For, one may be true in the spirit, but falseweak, that is to sayin the flesh. The light of the central being usually finds its way first into the mind. One becomes then mentally sincere: in other words, one has the idea, the thought that the Divine is the goal and nothing else can or shall satisfy. With the light in the mind, one sees also in oneself more and more the dark spots, the weaknesses, the obstaclesone becomes conscious of one's feelings, discovers elements that have to be corrected or purged. But this mental sincerity, this recognition in the understanding is not enough: it remains mostly ineffective and barren with regard to life and character. One appears at this stage to lead a double life: one knows and understands, to some extent at least, but one is unable to act up even to that much knowledge and understanding. It is only when the power of sincerity descends still further and assumes a concreter form, when the vital becomes sincere and' is converted, then the urge is there not only to see and understand, but to do and achieve. Without the vital's sincerity, its will to be transformed, one remains at best a witness, one has an inner perception of consciousness of the Divine, but in actual living one lets the old ordinary nature to go its own way. It is the sincerity in the vital,-its win to possess the Divine and the Divine alone, its ardour to collaborate with the Divine the conscious that brings about the crucial, the most dynamic change. Sadhana instead of being a mere mental occupation, an intellectual pursuit, acquires the urgency of living and doing and achieving. Finally, the vital sincerity, when it reaches its climax, calls for the ultimate sinceritysincerity in the body. When the body consciousness becomes sincere then we cannot but be and act as decided and guided by the divine consciousness; we live and move and have our being wholly in the divine manner. Then what the inmost being, the psychic, envisages in the Divine Light, the body inevitably and automatically executes. There is no gap between the two. The spirit and the fleshsoul and bodyare soldered, fused together in one single compact entity. One starts with the central sincerity in the psychic being and progress of sadhana means the extension of this sincerity gradually to all the outlying parts and levels of the being till, when the body is reached, the whole consciousness becomes, as it were, a massive pyramid of loyalty.
   ***

04.02 - The Growth of the Flame, #Savitri, #Sri Aurobindo, #Integral Yoga
  In man a dim disturbing somewhat lives;
  It knows but turns away from Divine Light
  Preferring the dark ignorance of the fall.

05.01 - Man and the Gods, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The purpose of man's existence upon earth is the growth of his consciousness. Each human being is a soul, a psyche, a spark from the Spirit sent down into Matter, a ray from the Divine Light descended upon earth and housed in a physical body. The spark, the ray is to attain the amplitude and splendour of its original form in the divine consciousness, to express that plenitude here below. This original, the archetype of each and every individual embodied upon earth is the central being, Jivatman. At the beginning the individual soul in terrestrial evolution is just a tiny particle of consciousness: it evolves, that is to say, grows and increases in stature and potency, through a series of lives upon this earth, each life bringing its quota of experience that serves to tend the flame. When the soul has thus grown and finally reached its optimum, and is in union with its original and archetype in the fullness of self-expression, what next? What is its destiny thereafter, how does it live or move henceforward?
  
   Three courses are open to the perfected and completely developed soul. First, it may remain, contented with its fullness, self-gathered and self-sufficient, dwelling in its own domain the psychic world and enjoying the even, equal, undisturbed felicity and beatitude of union with the Divine. This status may perhaps not be chosen by many or for a long time. The second line that the Psyche can adopt is to come down or remain upon earth and take a share in the fulfilment of the Divine Purpose in the world. That purpose is the transformation of the physical, making the material an embodiment of the Divine Light and Power and Bliss and Immortality. A third development also may take place; this is not strictly speaking normal, not the logical and inevitable happening in the course of things, nor does it depend wholly upon any personal choice of the psychic being, so to say. It occurs when the force of a higher destiny operates, for a special work and at a special time. It is when the psychic being is contacted with, made to identify itself with, a godhead under a higher dispensation, when, in a word, a divinity descends into a human soul.
  

06.06 - Earth a Symbol, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The earth is the centre of the material universe. It has been created for concentrating the force that is to transform Matter. It is the symbol of the divine potentiality in Matter. As we have said, the earth was created through a direct intervention of the Divine Consciousness: it is on the earth alone that there is and can be the direct contact with the Divine. The earth absorbs and develops and radiates the Divine Light; its radiation spreads through space and extends wherever there is Matter. The material universe shares, to some extent, the gift that the earth brings the light and harmony of the Divine Consciousness. But it is upon the Earth alone that there is the full and final flowering of that consciousness.
  

06.16 - A Page of Occult History, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Into the heart of this Darkness and Falsehood and Pain and Death, a seed was sown, a grain that is to be the epitome and symbol of material creation and in and through which the Divine will claim back all the elements gone astray, the prodigal ones who will return to recognise and fulfil the Divine. That was Earth. And the earth, in her turn, in her labour towards the Divine Fulfilment, out of her bosom, threw up a being who would again symbolise and epitomise the earth and material creation. That is Man. For, man came with the soul in him, the Psychic Being, the Divine Flame, the spark of consciousness in the midst of universal unconsciousness, a miniature of the original Divine Light-Truth-Love-Life. In the meantime, to help the evolution, to join hands with the aspiring soul in the human being, there was created, on the defection of the First Lords the Asuric Quaternitya second hierarchy of luminous beingsDevas, gods. (Some-thing of this inner history of the world is reflected in the Greek legend of struggle between the Titans and the Olympians.) These gods, however, being a latter creation, perhaps because they were young and inexperienced, could not cope immediately with their strong Elders. It is why we see in the mythological legends the gods very often worsted at the hands of the Asuras: Indra hiding under the sea, Zeus threatened often with defeat and disaster. It is only an intervention from the Supreme (the Greeks called it Fate) that saved them in the end and restored the balance.
  

1.00 - Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  The Europeanized Kristods Pl did not approve of the Master's emphasis on renunciation and said: "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country - these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengl to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no Divine Light within. "You man of poor understanding!"
  

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #unset
  the Kabbalah, wrote in Major Trends in Jewish Mysticism:
  Adam Kadmon is a first configuration of the Divine Light
  which flows from the essence of En-Sof [the absolute, self-

1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  that Every Man was enlightened by the Divine Light of Christ, and I saw it shine through all; And that they that believed in it came out of Condemnation and came to the Light of Life, and became the Children of it; And that they that hated it and did not believe in it, were condemned by it, though they made a profession of Christ. This I saw in the pure Openings of Light, without the help of any Man, neither did I then know where to find it in the Scriptures, though afterwards, searching the Scriptures, I found it.
  
  --
  
  The doctrine of the Inner Light achieved a clearer formulation in the writings of the second generation of Quakers. There is, wrote William Penn, something nearer to us than Scriptures, to wit, the Word in the heart from which all Scriptures come. And a little later Robert Barclay sought to explain the direct experience of tat tvam asi in terms of an Augustinian theology that had, of course, to be considerably stretched and trimmed before it could fit the facts. Man, he declared in his famous theses, is a fallen being, incapable of good, unless united to the Divine Light. This Divine Light is Christ within the human soul, and is as universal as the seed of sin. All men, hea then as well as Christian, are endowed with the Inward Light, even though they may know nothing of the outward history of Christs life. Justification is for those who do not resist the Inner Light and so permit of a new birth of holiness within them.
  

1.01 - The Four Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  16:But still, in the practical development, each of the three stages has its necessity and utility and must be given its time or its place. It will not do, it cannot be safe or effective to begin with the last and highest alone. It would not be the right course, either, to leap prematurely from one to another. For even if from the beginning we recognise in mind and heart the Supreme, there are elements of the nature which long prevent the recognition from becoming realisation. But without realisation our mental belief cannot become a dynamic reality; it is still only a figure of knowledge, not a living truth, an idea, not yet a power. And even if realisation has begun, it may be dangerous to imagine or to assume too soon that we are altoge ther in the hands of the Supreme or are acting as his instrument. That assumption may introduce a calamitous falsity; it may produce a helpless inertia or, magnifying the movements of the ego with the Divine Name, it may disastrously distort and ruin the whole course of the Yoga. There is a period, more or less prolonged, of internal effort and struggle in which the individual will has to reject the darkness and distortions of the lower nature and to put itself resolutely or vehemently on the side of the Divine Light. The mental energies, the heart's emotions, the vital desires, the very physical being have to be compelled into the right attitude or trained to admit and answer to the right influences. It is only then, only when this has been truly done, that the surrender of the lower to the higher can be effected, because the sacrifice has become acceptable.
  
  --
  
  32:The Teacher of the integral Yoga will follow as far as he may the method of the Teacher within us. He will lead the disciple through the nature of the disciple. Teaching, example, influence, -- these are the three instruments of the Guru. But the wise Teacher will not seek to impose himself or his opinions on the passive acceptance of the receptive mind; he will throw in only what is productive and sure as a seed which will grow under the divine fostering within. He will seek to awaken much more than to instruct; he will aim at the growth of the faculties and the experiences by a natural process and free expansion. He will give a method as an aid, as a utilisable device, not as an imperative formula or a fixed routine. And he will be on his guard against any turning of the means into a limitation, against the mechanising of process. His whole business is to awaken the Divine Light and set working the divine force of which he himself is only a means and an aid, a body or a channel.
  

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Philosophy
  fulfils itself by Tapas, Consciousness by energy. And as Surya
  represents the Divine Light, so Agni to the ancient Rishis represented divine Force, Power or Will-in-Consciousness. The prayer
  to Agni completes the prayer to Surya.

10.24 - Savitri, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   In his body man is the beast, in the vital he is the Rakshasa and the Asura, he rises now into the mind. And in the mind he is the human being proper, he has attained his own humanity. Here he has received the light of knowledge, a wider and deeper consciousness, he has unveiled the secret mysteries of Nature, brought to play hidden forces that were unknown and untapped. All these achievements have been possible for man because it is the Mother of Light that is behind and has come forward to shed something of her luminous presence around. But man has no inkling of the presence of this luminous Deity, his own light has been a screen in front of the inner Divine Light. It is not possible for the human mind to seize the higher light: his consciousness, his knowledge is too narrow, too superficial, too dull to comprehend what is beyond. This Divine Light is also a thing of delight, the consciousness it possesses is also the very essence of Joy and Felicity. But all that is occult to the human knowledge. Man considers Truth is his property, whatever truth is there his understanding can grasp it and bring it to play: Truth and Reality are commensurate with his own consciousness, his mental comprehension. What others speak of as realities of the spirit, truths transcendental, are an illusion and delusion. This is what is usually known as the scientific mind, the rational consciousness. An orthodox scientific mentality is in the first instance a thing of overweening self-confidence, of arrogant self-assertion. It declares in its formidable pride:
  

1.02 - Karma Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  4. Karma Yoga prepares the mind for the reception of Divine Light, Divine Grace, and Divine Knowledge.
  

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The Vaishnava form of Vedantism which has laid most stress upon this conception expresses the relation of God in man to man in God by the double figure of Nara-Narayana, associated historically with the origin of a religious school very similar in its doctrines to the teaching of the Gita. Nara is the human soul which, eternal companion of the Divine, finds itself only when it awakens to that companionship and begins, as the Gita would say, to live in God. Narayana is the divine Soul always present in our humanity, the secret guide, friend and helper of the human being, the "Lord who abides within the heart of creatures" of the Gita; when within us the veil of that secret sanctuary is withdrawn and man speaks face to face with God, hears the divine voice, receives the Divine Light, acts in the divine power, then becomes possible the supreme uplifting of the embodied human conscious-being into the unborn and eternal. He becomes capable of that dwelling in God and giving up of his whole consciousness into the Divine which the Gita upholds as the best or highest secret of things, uttamam rahasyam. When
  1

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Philosophy
  
   The Sun is the symbol of the Divine Light that is coming down and Gayatri gives expression to the aspiration asking that Divine Light to come down and give impulsion to all the activities of the mind.
  
   In this Yoga also we want to bring down that divine Sun to govern not only the mind but the vital and the physical being also. It is a very difficult effort. All cannot bear the Light of the Sun when it comes down. Gayatri chooses the Divine Light of the Truth asking it to come down and govern the mind. It is the capacity to bear the Light that constitutes the fitness for this Yoga.
  

1.04 - On blessed and ever-memorable obedience, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  
  I should be quite unjust to all enthusiasts for perfection if I were to bury in the tomb of silence the achievement and reward of Macedonius, the first of the deacons there. This man, so consecrated to the Lord, just before the feast of the Holy Theophany,1 actually two days before it, once asked the pastor for permission to go to Alexandria for a certain personal need of his, promising to return from the city as soon as possible for the approaching festival and the preparation for it. But the devil, the hater of good, hindered the archdeacon, and though released by the abbot, he did not return to the monastery for the holy feast at the time appointed by the superior. On his returning a day late, the pastor deposed him from the diaconate and put him in the rank of the lowest novices. But that good deacon of patience and archdeacon of endurance accepted the fathers decision as calmly as if another had been punished and not himself. And when he had spent forty days in that state, the wise pastor raised him again to his own rank. But scarcely a day had passed before the archdeacon begged the pastor to leave him in his former discipline and dishonour, saying: I committed an unforgivable sin in the city. But knowing that Macedonius was telling him an untruth and that he sought punishment only for the sake of humility, the Saint yielded to the good wish of the ascetic. Then what a sight there was! An honoured elder with white hair spending his days as a novice and sincerely begging everyone to pray for him. For, said he, I fell into the fornication of disobedience. But this great Macedonius in secret told me, lowly though I am, why he voluntarily pursued such a humiliating course of life. Never, he assured me, have I felt in myself such relief from every conflict and such sweetness of Divine Light as now. It is the property of angels, he continued, not to fall, and even, as some say, it is quite impossible for them to fall. It is the property of men to fall, and to rise again as often as this may happen. But it is the property of devils, and devils alone, not to rise once they have fallen.
  
  --
  It is not when we courageously endure the derision of our father that we are judged patient, but when we endure it from all manner of men. For we bear with our father both out of respect and as a duty to him.
  Eagerly drink scorn and insult as the water of life from everyone who wants to give you the drink that cleanses from lust. Then a deep purity will dawn in your soul and the Divine Light will not grow dim in your heart.
  If anyone sees that the brotherhood is appeased by his efforts he should not boast of it in his heart, because thieves are around. Always remember Him who said: When you have done all that is commanded you, say, We are unprofitable servants; we have only done what we were bound to do.1 The judgment on our labours we shall know at the time of our death.

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  This profounder idea of the world-wide law is at the heart of the teaching about works given in the Gita; a spiritual union with the Highest by sacrifice, an unreserved self-giving to the Eternal is the core of its doctrine. The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement; this kind of sacrifice may go even as far as self-mutilation and self-torture. These things may be temporarily necessary in mans hard endeavour to exceed his natural self; if the egoism in his nature is violent and obstinate, it has to be met sometimes by an answering strong internal repression and counterbalancing violence. But the Gita discourages any excess of violence done to oneself; for the self within is really the Godhead evolving, it is Krishna, it is the Divine; it has not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increased, fostered, cherished, luminously opened to a Divine Light and strength and joy and wideness. It is not ones self, but the band of the spirits inner enemies that we have to discourage, expel, slay upon the altar of the growth of the spirit; these can be ruthlessly excised, whose names are desire, wrath, inequality, greed, attachment to outward pleasures and pains, the cohort of usurping demons that are the cause of the souls errors and sufferings. These should be regarded not as part of oneself but as intruders and perverters of our selfs real and diviner nature; these have to be sacrificed in the harsher sense of the word, whatever pain in going they may throw by reflection on the consciousness of the seeker.
  

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     If knowledge is the widest power of the consciousness and its function is to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the Divine Mystery. Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will and to its way of approach and effectuation of Truth and, even, he is inclined to hold that there is no other. The heart with its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power which needs to be kept in control by the reason and the mental will and intelligence. And yet there is in the heart or behind it a profounder mystic light which, if not what we call intuition -- for that, though not of the mind, yet descends through the mind -- has yet a direct touch upon Truth and is nearer to the Divine than the human intellect in its pride of knowledge. According to the ancient teaching the seat of the immanent Divine, the hidden Purusha, is in the mystic heart, -- the secret heart-cave, hrdaye gunayam, as the Upanishads put it, -- and, according to the experience of many Yogins, it is from its depths that there comes the voice or the breath of the inner oracle.
     This ambiguity, these opposing appearances of depth and blindness are created by the double character of the human emotive being. For there is in front in men a heart of vital emotion similar to the animal's, if more variously developed; its emotions are governed by egoistic passion, blind instinctive affections and all the play of the life-impulses with their imperfections, perversions, often sordid degradations, -- heart besieged and given over to the lusts, desires, wraths, intense or fierce demands or little greeds and mean pettinesses of an obscure and fallen life-force and debased by its slavery to any and every impulse. This mixture of the emotive heart and the sensational hungering vital creates in man a false soul of desire; it is this that is the crude and dangerous element which the reason rightly distrusts and feels a need to control, even though the actual control or rather coercion it succeeds in establishing over our raw and insistent vital nature remains always very uncertain and deceptive. But the true soul of man is not there; it is in the true invisible heart hidden in some luminous cave of the nature: there under some infiltration of the Divine Light is our soul, a silent inmost being of which few are even aware; for if all have a soul, few are conscious of their true soul or feel its direct impulse. There dwells the little spark of the Divine which supports this obscure mass of our nature and around it grows the psychic being, the formed soul or the real Man within us. It is as this psychic being in him grows and the movements of the heart reflect its divinations and impulsions that man becomes more and more aware of his soul, ceases to be a superior animal, and, awakening to glimpses of the godhead within him, admits more and more its intimations of a deeper life and consciousness and an impulse towards things divine. It is one of the decisive moments of the integral Yoga when this psychic being liberated, brought out from the veil to the front, can pour the full flood of its divinations, seeings and impulsions on the mind, life and body of man and begin to prepare the upbuilding of divinity in the earthly nature.
     As in the works of knowledge, so in dealing with the workings of the heart, we are obliged to make a preliminary distinction between two categories of movements, those that are either moved by the true soul or aid towards its liberation and rule in the nature and those that are turned to the satisfaction of the unpurified vital nature. But the distinctions ordinarily laid down in this sense are of little use for the deep or spiritual purpose of Yoga. Thus a division can be made between religious emotions and mundane feelings and it can be laid down as a rule of spiritual life that the religious emotions alone should be cultivated and all worldly feelings and passions must be rejected and fall away from our existence. This in practice would mean the religious life of the saint or devotee, alone with the Divine or linked only to others in a common God-love or at the most pouring out the fountains of a sacred, religious or pietistic love on the world outside. But religious emotion itself is too constantly invaded by the turmoil and obscurity of the vital movements and it is often either crude or narrow or fanatical or mixed with movements that are not signs of the spirit's perfection. It is evident besides that even at the best an intense figure of sainthood clamped in rigid hieratic lines is quite other than the wide ideal of an integral Yoga. A larger psychic and emotional relation with God and the world, more deep and plastic in its essence, more wide and embracing in its movements, more capable of taking up in its sweep the whole of life, is imperative.

1.06 - The Four Powers of the Mother, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  
  4:The Mahashakti, the universal Mother works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashakti of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda. But there are many planes of her creation, many steps of the Divine Shakti. At the summit of this manifestation of which we are a part there are worlds of infinite existence, consciousness, force and bliss over which the Mother stands as the unveiled eternal Power. All beings there live and move in an ineffable completeness and unalterable oneness, because she carries them safe in her arms for ever. Nearer to us are the worlds of a perfect supramental creation in which the Mother is the supramental Mahashakti, a Power of divine omniscient Will and omnipotent Knowledge always apparent in its unfailing works and spontaneously perfect in every process. There all movements are the steps of the Truth; there all beings are souls and powers and bodies of the Divine Light; there all experiences are seas and floods and waves of an intense and absolute Ananda. But here where we dwell are the worlds of the Ignorance, worlds of mind and life and body separated in consciousness from their source, of which this earth is a significant centre and its evolution a crucial process. This too with all its obscurity and struggle and imperfection is upheld by the Universal Mother this too is impelled and guided to its secret aim by the Mahashakti.
  

1.07 - Of imperfections with respect to spiritual envy and sloth., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  
  Of this I would fain speak in some way that may be profitable; may God, then, be pleased to give me His Divine Light, because this is very needful in a night that is so dark and a matter that is so difficult to describe and to expound.
  

1.12 - The Superconscient, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  Those who have exceeded, or think they have exceeded, the stage of religious forms will jump to the conclusion that all personal forms are deceptive, or of a lower order, and that only impersonal forces are true, but this is an error of our human logic, which always tries to reduce everything to a uniform concept. The vision of Durga is no more false and imaginary than Shelley's poem or Einstein's equations, which were confirmed ten years later. Error and superstition begin with the assertion that only the Virgin is true, or only Durga, or only poetry. The reconciling truth would be in seeing that all these forms come from the same Divine Light, in different degrees.
  

1.12 - TIME AND ETERNITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  
  Selfishness and partiality are very inhuman and base qualities even in the things of this world; but in the doctrines of religion they are of a baser nature. Now, this is the greatest evil that the division of the church has brought forth; it raises in every communion a selfish, partial orthodoxy, which consists in courageously defending all that it has, and condemning all that it has not. And thus every champion is trained up in defense of their own truth, their own learning and their own church, and he has the most merit, the most honour, who likes everything, defends everything, among themselves, and leaves nothing uncensored in those that are of a different communion. Now, how can truth and goodness and union and religion be more struck at than by such defenders of it? If you ask why the great Bishop of Meaux wrote so many learned books against all parts of the Reformation, it is because he was born in France and bred up in the bosom of Mother Church. Had he been born in England, had Oxford or Cambridge been his Alma Mater, he might have rivalled our great Bishop Stillingfleet, and would have wrote as many learned folios against the Church of Rome as he has done. And yet I will venture to say that if each Church could produce but one man apiece that had the piety of an apostle and the impartial love of the first Christians in the first Church at Jerusalem, that a Protestant and a Papist of this stamp would not want half a sheet of paper to hold their articles of union, nor be half an hour before they were of one religion. If, therefore, it should be said that churches are divided, estranged and made unfriendly to one another by a learning, a logic, a history, a criticism in the hands of partiality, it would be saying that which each particular church too much proves to be true. Ask why even the best amongst the Catholics are very shy of owning the validity of the orders of our Church; it is because they are afraid of removing any odium from the Reformation. Ask why no Protestants anywhere touch upon the benefit or necessity of celibacy in those who are separated from worldly business to preach the gospel; it is because that would be seeming to lessen the Roman error of not suffering marriage in her clergy. Ask why even the most worthy and pious among the clergy of the Established Church are afraid to assert the sufficiency of the Divine Light, the necessity of seeking only the guidance and inspiration of the Holy Spirit; it is because the Quakers, who have broke off from the church, have made this doctrine their corner-stone. If we loved truth as such, if we sought for it for its own sake, if we loved our neighbour as ourselves, if we desired nothing by our religion but to be acceptable to God, if we equally desired the salvation of all men, if we were afraid of error only because of its harmful nature to us and our fellow-creatures, then nothing of this spirit could have any place in us.
  

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IN WEBGEN [10000/12]

https://esotericotherworlds.blogspot.com/2013/11/divine-light-mission.html
Wikipedia - Divine light (disambiguation)
Wikipedia - Divine Light Mission
Wikipedia - Divine light -- Ability of God, angels, or human beings to express themselves communicatively through spiritual means
Wikipedia - Two Trees of Valinor -- Fictional symbols of divine light in J.R.R. Tolkien's legendarium
https://cardfight.fandom.com/wiki/V_Booster_Set_12:_Divine_Lightning_Radiance
https://chaos-head.fandom.com/wiki/Cosmic_Church_of_the_Divine_Light
https://dnd4.fandom.com/wiki/Ward_of_divine_light
https://fanfiction.fandom.com/wiki/Nobadi_Rekidaishi:_Miko_of_the_Divine_Light
Divine light
Divine Light Mission
Emissaries of Divine Light


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