classes ::: the Light, God, power, thing, noun,
children :::
branches ::: Divine Light

bookmarks: 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



see also ::: God, Satchitananda, the_Mother__the_Darkness, the_Supermind, the_Word

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now begins generated list of local instances, definitions, quotes, instances in chapters, wordnet info if available and instances among weblinks


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

TOPICS
SEE ALSO

God
Satchitananda
the_Mother__the_Darkness
the_Supermind
the_Word

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
0.00_-_INTRODUCTION
0.00_-_The_Book_of_Lies_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
0_1958-01-22
0_1965-03-10
0_1966-06-08
0_1971-06-12
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
1.01_-_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
1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES
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_MASTER_AND_M.
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
1957-06-26_-_Birth_through_direct_transmutation_-_Man_and_woman_-_Judging_others_-_divine_Presence_in_all_-_New_birth
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
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_-_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
2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA
2.1.2_-_The_Vital_and_Other_Levels_of_Being
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_-_AFTER_THE_PASSING_AWAY
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
2.3.02_-_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
3.21_-_Of_Black_Magic
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
Sayings_of_Sri_Ramakrishna_(text)
Talks_With_Sri_Aurobindo_1
The_Divine_Names_Text_(Dionysis)
the_Eternal_Wisdom
The_Riddle_of_this_World

PRIMARY CLASS

God
power
the_Light
thing
SIMILAR TITLES
Divine Light

DEFINITIONS


TERMS STARTING WITH

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


TERMS ANYWHERE

“A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” The Life Divine

As Sri Aurobindo once wrote to Dilip Kumar Roy, (I paraphrase) ‘ The earth is a conscious being and the world is only the form it takes to manifest.’ This statement of the Avatar, predating the GAIA theory by many years and far surpassing it in its infinite scope, promises an earth returned to beauty to manifest, unknown to man, an inconceivable perfection. I once wrote to Mother with a question about what would happen to plants and flowers in the New Creation. Her reply filled me with joy and gratitude for She said that the flowers would be among the first to change (be transformed) because their entire life is an aspiration for light. Imagine the beauty to come with flowers brilliant with the Divine Light, colours such as never seen before, fragrances that can transofrm suffering and sorrow into a life free of pain and filled with joy.

“As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man;—this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other,—invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

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.

Birur (&

brahmavarcasya, (Brahmavarchasya) ::: the force of jnana working from within a man, which tends to manifest the divine light, the divine power, the divine qualities in the human being. ::: brahmavarcasyam [nominative]

can we hope to be directly aware of the Divine in us and directly in touch with the Divine Light and the Divine Force. Otherwise we can feel the Divine only through external signs and external results and that is a diflicult and uncertain way and very occa- sional and inconstant, and it leads only to belief and not to knowledge, not to the direct consciousness and awareness of the constant presence.

Chandravansa (Sanskrit) Candravaṃśa [from candra moon + vaṃśa lineage, race] Also Chandravamsa. The lunar race; one of the two great royal dynasties of ancient India. As related in the Vishnu-Purana, Soma (the moon), the child of the rishi Atri, gave birth to Budha (Mercury) who married Ila, daughter of the other great royal dynasty, the Suryavansa (solar race). Her descendants, Yadu and Puru, founded the two great branches of the Chandravansa (named respectively Yadava and Paurava). The last important scion of the race of Yadu was the avatara Krishna. In the race of Puru were born Pandu and Dhritarashtra — parents respectively of the Pandavas and Kurus, the heroes of the Mahabharata enumerated in the Bhagavad-Gita (ch 1). “In Occultism, man is called a solar-lunar being, solar in his higher triad, and lunar in his quaternary. Moreover, it is the Sun who imparts his light to the Moon, in the same way as the human triad sheds its divine light on the mortal shell of sinful man. Life celestial quickens life terrestrial” (TG 76).

3. Tikun is the spiritual process of liberating and retrieving the fragments of Divine light trapped within the material realm, unconscious of G-d&

Divine and surrender more and more one’s ordinary persona! ideas, desires, attachments, urges to action or habits of actions so that the Divine may lake up cveiything. Surrender means that, to give up our little mind and its mental ideas and prefe- rences into a divine Light and a greater knowledge, our petty persona] troubled blind stumbling will into a great calm, tran- quil, luminous Will and Force, our little, restless, tormented feel- ings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obs- cure outcome. If one insists on one's own ideas and reasonfogs, the greater Light and Knowledge cannot come or else is marked and obstructed in the coming at every step by a lower inter- ference ,* if one insists on one’s desires and fancies, that great luminous Will and Force cannot act in its own true power— for you ask it to be the servant of your desires ; if one refuses to give up one’s petty ways of feeling, eternal Love and supreme

Divine Life ::: A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.
   Ref: CWSA Vol. 21-22, Page: 1104


divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine

divine light of the holy spirit and communicates

Egregores Coined by Eliphas Levi, who explains it as “the chiefs of the souls who are the spirits of energy and action” (SD 1:259). They are beings “whose bodies and essence is a tissue of the so-called astral light. They are the shadows of the higher Planetary Spirits whose bodies are of the essence of the higher divine light” (TG 111). They are “the ‘giants’ of Genesis who loved the daughters of men: an allusion to the first prehuman (so to say) races of men evoluted, not born — Alpha and the Omega of Humanity in this our ‘Round’ ” (BCW 6:176).

Further she says that theosophy “teaches that it is this original, primordial prima materia, divine and intelligent, the direct emanation of the Universal Mind — the Daiviprakriti (the divine light emanating from the Logos) — which formed the nuclei of all the ‘self-moving’ orbs in Kosmos. It is the informing, ever-present moving-power and life-principle, the vital soul of the suns, moons, planets, and even of our Earth” (SD 1:602).

Gevurah ::: Fifth of the sefirot, Gevurah means “strength.” The sefirah is also referred to as din, “Judgment,” and is the source of contriction, boundary, and restraint. Generally, Kabbalists pray that the forces of gevurah be sweetened by those of hesed (lovingkindness), although gevurah is also necessary for the world to exist — otherwise it would be overcome by Divine light. Interestingly, Gevurah is gendered feminine even though the word itself is related to gever, the word for man.

Guardian Angel Christian term for the various classes of dhyanis which guard the worlds, races, nations, and mankind pertaining to them. The five middle human principles are the essence of the sixfold dhyani-chohans and of the pitris. Equivalents are daimones, genii, theoi, devas, gods, Paracelsus’ flagae, etc. The personal quality that pervades so much of Christianity represents them as special to each individual, which is true enough in a sense; and they may be anything from a ray of divine light from the core of our being, to the kind of karmic heirloom designated as one’s lucky star. As a matter of fact, there is for each human individual an ever watching, forever guiding and stimulating spiritual power within himself, his own spiritual ego which, when allowed by the brain-mind, infills the individual with its strength, wisdom, and peace.

Ialdabaoth, who is lion-headed or in the form of a lion, represents the kama principle, the false light that draws the soul into matter and struggles against its rise again to spirit. Some Gnostics held that Sophia sent Christos to help humankind when Ialdabaoth and his forces were shutting out the divine light, and Ialdabaoth, “discovering that Christos was bringing to an end his kingdom of Matter, stirred up the Jews, his own people, against Him, and Jesus was put to death” (BCW 14:161). See also JEHOVAH

Inner God ::: Mystics of all the ages have united in teaching this fact of the existence and ever-present power of anindividual inner god in each human being, as the first principle or primordial energy governing theprogress of man out of material life into the spiritual. Indeed, the doctrine is so perfectly universal, and isso consistent with everything that man knows when he reflects over the matter of his own spiritual andintellectual nature, that it is small wonder that this doctrine should have acquired foremost place inhuman religious and philosophical consciousness. Indeed, it may be called the very foundation-stone onwhich were builded the great systems of religious and philosophical thinking of the past; and rightly so,because this doctrine is founded on nature herself.The inner god in man, man's own inner, essential divinity, is the root of him, whence flow forth ininspiring streams into the psychological apparatus of his constitution all the inspirations of genius, all theurgings to betterment. All powers, all faculties, all characteristics of individuality, which blossomthrough evolution into individual manifestation, are the fruitage of the working in man's constitution ofthose life-giving and inspiring streams of spiritual energy.The radiant light which streams forth from that immortal center or core of our inmost being, which is ourinner god, lightens the pathway of each one of us; and it is from this light that we obtain idealconceptions. It is by this radiant light in our hearts that we can guide our feet towards an ever largerfulfilling in daily life of the beautiful conceptions which we as mere human beings dimly or clearlyperceive, as the case may be.The divine fire which moves through universal Nature is the source of the individualized divine firecoming from man's inner god.The modern Christians of a mystical bent of mind call the inner god the Christ Immanent, the immanentChristos; in Buddhism it is called the living Buddha within; in Brahmanism it is spoken of as the Brahmain his Brahmapura or Brahma-city, which is the inner constitution.Hence, call it by what name you please, the reflective and mystical mind intuitively realizes that thereworks through him a divine flame, a divine life, a divine light, and that this by whatever name we maycall it, is himself, his essential SELF. (See also God)

INSTRUMENT. ::: To be able to receive the Divine Power and let it 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. (2) 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. (3) 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 clement, — the eventual result is sure.

Conditions to become an instrument of the Divine ::: A receptive silence of the mind, an effacemenl of the mental ego and the reduction of the mental being to the position of a witness, a close find themselves in the Divine. It cannot be done in a spirit of levity or laxity ; the work is too high and difficult, the adverse powers in the lower Nature too ready to take advantage of the least sanction or the smallest opening, the aspiration and tapasya needed too constant and intense.


In theosophical literature, the Hierarchy of Compassion of our solar system is sometimes given as: 1) adi-buddhi (primal wisdom), the mystic universally diffused essence; 2) mahabuddhi (universal buddhi), the Logos; 3) daiviprakriti (universal divine light), universal life, the Second Logos; 4) Sons of Light, the seven cosmic logoi, the logoi of cosmic life, the Third Logos; 5) dhyani-buddhas (buddhas of contemplation); 6) dhyani-bodhisattvas (bodhisattvas of contemplation); 7) manushya-buddhas (human buddhas), racial buddhas; 8) bodhisattvas; and 9) men. Here, the Sons of Light or the seven cosmic logoi emanating from the sun and working in its kingdom are the parents of the rectors or planetary spirits of the seven sacred planets. The seven dhyani-buddhas, also called the celestial buddhas or causal buddhas, through their emanated representatives each govern one round of the septenary cycles of evolution on a planetary chain. The seven dhyani-bodhisattvas, or bodhisattvas of the celestial realms, similarly through their emanated representatives each govern one of the seven globes comprising a planetary chain. The manushya-buddhas are the buddhas which watch over the root-races in a round, two appearing in every race, one near the commencement and one near the midpoint of each root-race. Gautama Buddha was the second racial buddha of the fifth root-race. The bodhisattvas of earth are those spiritual and intellectually advanced human beings who leave the nirvana of buddhahood in order to remain on earth for their sublime work of aiding, stimulating, and guiding those hosts of entities, including humanity, trailing behind them.

“In the Veda the Cow is the Divine Light—….” Letters on Yoga

In the Veda the Cow is the Divine Light. The milk is the

Kelipah (&

light, divine ::: Sri Aurobindo: ". . . there is a Divine Light that leans over the world and is not only a far-off incommunicable Lustre.” *Letters on Yoga

"The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.” *Letters on Yoga

"In the Veda the Cow is the Divine Light — . . . .” Letters on Yoga*


Mano (Gnostic) In the Codex Nazaraeus, chief scripture of the Nazarene Gnostics, the chief of the aeons, the King of Splendor, from whom shoot forth five refulgent rays of divine light. The Codex describes Mano as the supreme King of Light, the great first one: he who first emanates from Ferho, the unknown formless life, generally equivalent to the Second Logos in theosophy.

"One starts by an intense idea and will to know or reach the Divine and surrenders more and more one"s ordinary personal ideas, desires, attachments, urges to action or habits of action so that the Divine may take up everything. Surrender means that, to give up our little mind and its mental ideas and preferences into a divine Light and a greater Knowledge, our petty personal troubled blind stumbling will into a great, calm, tranquil, luminous Will and Force, our little, restless, tormented feelings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obscure outcome.” Letters on Yoga

“One starts by an intense idea and will to know or reach the Divine and surrenders more and more one’s ordinary personal ideas, desires, attachments, urges to action or habits of action so that the Divine may take up everything. Surrender means that, to give up our little mind and its mental ideas and preferences into a divine Light and a greater Knowledge, our petty personal troubled blind stumbling will into a great, calm, tranquil, luminous Will and Force, our little, restless, tormented feelings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obscure outcome.” Letters on Yoga

opening ::: The Mother: “Opening is the release of the consciousness by which it begins to admit into itself the working of the Divine Light and Power.”Words of the Mother”, MCW Vol. 14.

opening ::: the Mother: "Opening is the release of the consciousness by which it begins to admit into itself the working of the Divine Light and Power.” *Words of the Mother, MCW Vol. 14.

overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga

   "The overmind is the highest of the planes below the supramental.” *Letters on Yoga

"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine

"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine

   "The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga

"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri

"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga

*Overmind"s.


Overmind ::: “The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental)—the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” Letters on Yoga

prakasa (prakasha; prakash) ::: radiance, illumination, "transparent prakasa luminousness"; clarity of the thinking faculty, an element of buddhisakti; the divine light of knowledge into which sattva is transformed in the liberation (mukti) of the nature from the trigun.a of the lower prakr.ti; the highest of the seven kinds of akashic material.

Providence [from Latin providens foreseeing] In man, prudence, foresight, practical wisdom; but applied to a divine being, it has come to mean in the Occident protective care qualified by a wisdom superior to ours. Equivalent to the Greek phronesis, translated divine light. See also KARMA; NEMESIS

Pymander [from Greek Poimandres shepherd of men] The logoic divine intelligence, or thought divine; the best known of the surviving portions of the Hermetic books, the writings of Hermes Trismegistus; also a title of Hermes himself. “The Egyptian Prometheus and the personified Nous or divine light, which appears to and instructs Hermes Trismegistus, in a hermetic work called ‘Pymander’ ” (TG 266).

Reshimu (&

rocana (rochana) ::: (in the Veda) the three "shining realms" of svar, forming the luminous summit of the mental plane, where "a divine Light radiates out towards our mentality" from "the vast regions of the Truth".

Spark: According to Jewish mystic tradition, before the creation of our world, the divine light-substance burst into sparks which fell into the lower depths and filled the “shells” of the creatures of the world; the vital essence.

Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine

Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine

STRUGGLE. ::: 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 opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.” Letters on Yoga

“… there is a Divine Light that leans over the world and is not only a far-off incommunicable Lustre.” Letters on Yoga

Will power is a mighty, colorless force or energy which can be set in motion by one who has the power and knowledge to do so. In India, in combination with abstract desire, it is mentioned as one of six primary powers (ichchhasakti) by which the adept accomplishes many of his wonders. “The ancients held that any idea will manifest itself externally, if one’s attention (and Will) is deeply concentrated upon it; similarly, an intense volition will be followed by the desired result . . . For creation is but the result of will acting on phenomenal matter, the calling forth out of the primordial divine Light and eternal Life “(SD 2:173). The occult power of will explains many scientific problems of animate and inanimate matter. In human beings, it may consciously and unconsciously act upon other human wills and upon that of beasts; likewise, it may act upon physical and astral substance to produce various phenomena such as levitation, fire-walking, birthmarks, etc. “Paracelsus teaches that ‘determined will is the beginning of all magical operations. It is because men do not perfectly imagine and believe the result, that the (occult) arts are so uncertain, while they might be perfectly certain’ ” (TG 370).



QUOTES [26 / 26 - 106 / 106]


KEYS (10k)

   16 Sri Aurobindo
   2 The Mother
   2 Sri Ramakrishna
   1 Seneca
   1 John of the Cross
   1 Dionysius the Areopagite
   1 Saint Thomas Aquinas
   1 Saint Augustine of Hippo
   1 Meister Eckhart

NEW FULL DB (2.4M)

   17 Sri Aurobindo
   7 Rumi
   6 Juan de la Cruz
   3 Edgar Allan Poe
   2 Thomas Merton
   2 The Mother
   2 Swami Abhayananda
   2 Saint Augustine of Hippo
   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:When illusion passes away, a single ray of divine light is sufficient to flood you with eternal divine bliss. ~ Sri Ramakrishna,
3:The holy, even in their childhood, give up all attachments to the things of the world and soar to the highest regions of divine light. ~ Sri Ramakrishna,
4: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,
5:Christ wished to be born, when the light of day begins to increase in length, to show that He came so men might ascend to the Divine Light ~ Saint Thomas Aquinas, (ST 3.35.8ad3).,
6: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,
7: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,
8: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, the Eternal Wisdom
9:They, above all, are pre-eminently worthy of the name Angel because they first receive the Divine Light, and through them are transmitted to us the revelations which are above us. ~ Dionysius the Areopagite, The Celestial Hierarchies, IV
10:A battle is joined between the true and false,
A pilgrimage sets out to the divine Light. ~ Sri Aurobindo, Savitri, 02.06,
11: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… ~ John of the Cross, Dark Night II.v,
12: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,
13: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,
14: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,
15: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,
16: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],
17: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,
18: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,
19: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,
20: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,
21: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,
22: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,
23: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,
24:10000 ::: 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],
25: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,
26: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,

*** WISDOM TROVE ***

1:While some men see ordinary happenings, others see divine light and guidance. ~ thomas-merton, @wisdomtrove
2:All truth and understanding is a result of a divine light which is God Himself. ~ saint-augustine, @wisdomtrove
3:Discover what is true for you. Feel the true, authentic source of Divine light within you now. ~ aimee-davies, @wisdomtrove
4:The Divine Light is always in man, presenting itself to the senses and to the comprehension, but man rejects it. ~ giordano-bruno, @wisdomtrove
5: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-das, @wisdomtrove
6: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, @wisdomtrove
7:He is super-essentially exalted above created things, and reveals Himself in His naked Truth to those alone who pass beyond all that is pure or impure, and ascend above the topmost altitudes of holy things, and who, leaving behind them all divine light and sound and heavenly utterances, plunge into the Darkness where truly dwells, as the Oracles declare, that ONE who is beyond all. ~ pseudo-dionysius-the-areopagite, @wisdomtrove
8:Grace is from God, and works in the depth of the soul whose powers it employs. It is a light which issues forth to do service under the guidance of the Spirit. The Divine Light permeates the soul, and lifts it above the turmoil of temporal things to rest in God. The soul cannot progress except with the light which God has given it as a nuptial gift; love works the likeness of God into the soul. The peace, freedom and blessedness of all souls consist in their abiding in God's will. Towards this union with God for which it is created the soul strives perpetually. ~ meister-eckhart, @wisdomtrove
9:Thus the divine Bartholomew says that Theology is both much and very little, and that the Gospel is great and ample, and yet short. His sublime meaning is, I think, that the beneficent cause of all things says much, and says little, and is altogether silent, as having neither (human) speech nor (human) understanding, since He is essentially above all created things, and manifests Himself unveiled, and as He truly is to those only who pass beyond all that is either pure or impure, who rise above the highest height of holy things, who abandon all divine light and sound and heavenly speech, and are absorbed into that darkness where, as the Scripture says, He truly is, who is beyond all things. ~ pseudo-dionysius-the-areopagite, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:While some men see ordinary happenings, others see divine light and guidance. ~ Thomas Merton,
2:All truth and understanding is a result of a divine light which is God Himself. ~ Saint Augustine,
3:Hell is nothing else but nature departed or excluded from the beam of divine light. ~ William Law,
4:All truth and understanding is a result of a divine light which is God Himself. ~ Saint Augustine of Hippo, [T5],
5:Even those who were ignorant of the word of God were not entirely deprived of divine light, ~ Christopher De Bellaigue,
6:The window of the soul cleansed perfectly and made completely transparent by the divine light ~ Saint John of the Cross,
7:Although you appear in earthly form Your essence is pure Consciousness. You are the fearless guardian of Divine Light. ~ Rumi,
8:The Divine Light is always in man, presenting itself to the senses and to the comprehension, but man rejects it. ~ Giordano Bruno,
9:The appearance of a human possibility in a material and animal world was the first glint of a coming divine light, ~ Sri Aurobindo,
10:The most divine light only shineth on those minds which are purged from all worldly dross and human uncleanliness. ~ Walter Raleigh,
11:Although you appear in earthly formYour essence is pure Consciousness.You are the fearless guardianof Divine Light. ~ Jalaluddin Rumi,
12: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,
13: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,
14: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,
15: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,
16: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,
17: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,
18: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,
19: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,
20: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,
21: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,
22: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,
23: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,
24: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,
25: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,
26: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,
27: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,
28: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,
29: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,
30: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,
31: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,
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. ~ Lao Tzu,
33: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,
34: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,
35: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,
36:...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,
37: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,
38: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,
39: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,
40: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,
41: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,
42: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,
43: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,
44:...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,
45: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,
46:..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,
47: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,
48: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,
49: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,
50: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,
51: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,
52: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,
53: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,
54: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,
55: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,
56: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,
57: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,
58: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,
59: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,
60: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,
61: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,
62: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,
63: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,
64: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,
65: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,
66: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,
67: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],
68: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,
69: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
,
70:3. 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,
71: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,
72: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,
73: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,
74: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,
75: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,
76: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,
77: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,
78: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,
79: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,
80: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,
81: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,
82: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,
83: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,
84: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,
85: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,
86: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,
87: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,
88: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,
89: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,
90: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,
91: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,
92: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
,
93: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,
94: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,
95: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,
96: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,
97: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,
98: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,
99:10000 ::: 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],
100: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,
101: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,
102:6. 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,
103: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,
104: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,
105: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,
106: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 [128/128]



   51 Integral Yoga
   6 Yoga
   5 Philosophy
   3 Poetry
   2 Christianity
   1 Thelema
   1 Occultism
   1 Kabbalah


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


   19 The Synthesis Of Yoga
   8 The Life Divine
   8 Essays On The Gita
   7 Letters On Yoga IV
   7 Letters On Yoga II
   5 The Gospel of Sri Ramakrishna
   5 Prayers And Meditations
   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


0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
   The Europeanized Kristodas Pal 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 Bengal 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!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
   --- MONASTIC DISCIPLES

0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
    the Divine Light.
     Since Jivatma was separated from Paramatma, as

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, #Zen
   "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]
   It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha."[8]

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.
  So dazzling is even a glimpse of this supreme existence and so absorbing its attraction that, once seen, we feel readily justified in neglecting all else for its pursuit. Even, by an opposite exaggeration to that which sees all things in Mind and the mental life as an exclusive ideal, Mind comes to be regarded as an unworthy deformation and a supreme obstacle, the source of an illusory universe, a negation of the Truth and itself to be denied and all its works and results annulled if we desire the final liberation. But this is a half-truth which errs by regarding only the actual limitations of Mind and ignores its divine intention.

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  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
  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
  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.
   Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.

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.
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.

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

0 1958-01-22, #Agenda Vol 01, #unset, #Zen
   The diamond light of Bliss has the power to melt all hostile forces. Nothing can resist it. No consciousness, no being, no hostile will can draw near it without immediately being dissolved, for it is the Divine Light in its pure creative power.
   ***

0 1965-03-10, #Agenda Vol 06, #The Mother, #Integral Yoga
   Sri Aurobindo and I were in an extremely comfortable car, and we were both resting in an eternity of peace and blissquietly, next to each other. The car was driven by the eternal Driver. It was supreme Bliss, you know. Until suddenly, outside the car (I dont know how), two papers were thrown on the road, and one of the papers was a letter (it was an envelope that had come by mail, there were stamps on it), and the other was something written; and with a lightness (the car was still moving), quite a Divine Lightness, Sri Aurobindo leaps out of the car onto the road to pick up the letters. I said to myself, Ah, the Bliss is over (laughing) now well have to get back to work! And I also got out of the car (which disappeared).
   Sri Aurobindo picked up those letters (at that moment I knew exactly what they meant, but its secondary), then he took me by the hand (that is, his right hand took my left hand: I was on his right), and we started walking on the road. And while we were walking on the road, after a time (there were many details and things I am not telling because they are incidental, they had their meaning at the time but they dont matter), while we were walking on the road, he suddenly leaned over towards me and showed me that I was walking on flint. (You know, when the road is made of chips of stones and slightly cambered to make water flow away? On the side some earth has been washed away and sometimes the stones are bared.) And I was walking on those stonesno, he was walking on them and he showed them to me, so I had him walk in the middle of the road and I started walking on the stones so he wouldnt walk on them (but I didnt feel the stones at all). And then I noticed (I looked at him at that moment), I noticed Sri Aurobindos head a glorified head, truly a supramental head, a marvel! And his whole body, EVERY PART OF HIS BODY was someone in whom he was manifesting for a particular work or reason, or a particular action in relation to me; and as for me, I wasnt a person, I was only a Force (I noticed that I didnt have a body). And I saw all those who were participating (not their physical appearance, but I knew who they were): for this one, such and such a thing; for that one, such and such a thing; the hand, such and such a thing; the arm, such and such a thing and so on. And I saw his feet: they were my feet with tabis on; they were my feet, my feet with tabis on. And it was my feet with tabis on that didnt want to let him walk on the stones, on the side of the road, and that was why he left it.

0 1966-06-08, #Agenda Vol 07, #The Mother, #Integral Yoga
   And the body is increasingly conscious: it has a very acute perception of the vibrations coming from the old habits, from the old ways of being and from the opposition, and of the presence of the True Vibration. So its a question of dose and proportion, and when the amount, the sum total of the old vibrations, the old habits, the old responses, is too great, that creates a disorder which takes stillness and concentration in order to be overcome, and which gives such a clear and intense perception of how precarious the equilibrium and existence are. And then, behind: a Glory. The Glory of the Divine Light, the divine Will, the divine Consciousness, the eternal Motive.
   It was for the next Bulletin that Satprem read this Talk to Mother.

0 1971-06-12, #Agenda Vol 12, #The Mother, #Integral Yoga
   It is not however a fact that the whole nature has to be emptied of the old things before there can be the Light and Grace. It is done usually in different parts of the nature at different times. You had your former experiences because the mind and higher vital were sufficiently emptied and quiet to receive some experiences of a new consciousness. Now it is the physical mind, physical vital and body that have to be emptied these always take longer than the others because the physical is more full of old habits, more slow to receive anything new or to change. But by the detachment and steady rejection and reliance on the Mothers force, this obstinacy can be overcome and the cup emptied for filling with the Divine Light.
   January 15, 1937

02.06 - The Kingdoms and Godheads of the Greater Life, #Savitri, #Sri Aurobindo, #Integral Yoga
  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
  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.
   The gods are especial powers and executive agents of the one Divine. They move and act in a special way with a special end in view. They are, we may say, highbrow entities: they carry things with a high hand. That is to say, what they have got to do, they seek to do without any consideration or computation of the means, without regard to the pauses and hindrances that naturally attend all terrestrial and human achievements. God said, let there be light, and there was light. That is also the way of the gods. There is here an imperial majesty and grandeur, a sweeping mastery and sovereign indifference,

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.
   The psychic being is found on the earth alone, for it is a product of the earth: it is the touch of the Divine upon Matter. The psychic being is a child of the Earth: it is born and grows upon Earth, it is native to nowhere else. Still when it develops sufficiently and becomes an adult individuality, it can go to other physical domains, visit other planets, for example.

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.
   However, the Asuras came to think better of the game and consented to use their freedom on the side of the Divine, for the fulfilment of the Divine; that is to say, they agreed to conversion. Thus they took birth as or in human beings, so that they may be in contact with the human soulPsychewhich is the only door or passage to the Divine in this material world. But the matter was not easy; the process was not straight. For, even agreeing to be converted, even basking in the sunshine of the human psyche, these incorrigible Elders could not forget or wholly give up their old habit and nature. They now wanted to work for the Divine Fulfilment in order to magnify themselves thereby; they consented to serve the Divine in order to make the Divine serve them, utilise the Divine End for their own purposes. They wished to see the new creation after their own heart's desire.

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  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.
  From Foxs Journal
  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.
  Goodness needeth not to enter into the soul, for it is there already, only it is unperceived.

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 altogether 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.
  17:The personal will of the Sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf of distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the progress, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working.
  --
  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.
  33: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.

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Zen
  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:
   I have seized the cosmic energies for my use.||124.48||

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.
  5. See God in every face. Behold the Lord in all creatures.

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
   para bhava.

1.03 - Meeting the Master - Meeting with others, #Evening Talks With Sri Aurobindo, #unset, #Zen
   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.
   You can meditate on this Mantra, keeping in mind the meaning, and you can aspire also to become fit for this Yoga. When you are able to fix your mind you may remember any one of the forms of the Godhead. You can pray to your Ishta-Devata that he may make you fit for this Yoga and that he may come and work in you.

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.
  1 I.e. the feast of the Baptism of Christ, corresponding to some extent to the Western Epiphany.
  --
  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.
  But the true essence of sacrifice is not self-immolation, it is self-giving; its object not self-effacement, but self-fulfilment; its method not self-mortification, but a greater life, not self-mutilation, but a transformation of our natural human parts into divine members, not self-torture, but a passage from a lesser satisfaction to a greater Ananda. There is only one thing painful in the beginning to a raw or turbid part of the surface nature; it is the indispensable discipline demanded, the denial necessary for the merging of the incomplete ego. But for that there can be a speedy and enormous compensation in the discovery of a real greater or ultimate completeness in others, in all things, in the cosmic oneness, in the freedom of the transcendent Self and Spirit, in the rapture of the touch of the Divine. Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     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.
  5: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 above the Gods and all her Powers and Personalities are put out in front of her for the action and she sends down emanations of them into these lower worlds to intervene, to govern, to battle and conquer, to lead and turn their cycles, to direct the total and the individual lines of their forces. These Emanations are the many divine forms and personalities in which men have worshipped her under different names throughout the ages. But also she prepares and shapes through these Powers and their emanations the minds and bodies of her Vibhutis, even as she prepares and shapes minds and bodies for the Vibhutis of the Ishwara, that she may manifest in the physical world and in the disguise of the human consciousness some ray of her power and quality and presence. All the scenes of the earth-play have been like a drama arranged and planned and staged by her with the cosmic Gods for her assistants and herself as a veiled actor.

1.06 - THE MASTER WITH THE BRAHMO DEVOTEES, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  "The Vedas speak of seven planes where the mind dwells. When the mind is immersed in worldliness it dwells in the three lower planes-at the naval, the organ of generation, and the organ of evacuation. In that state the mind loses all its higher visions-it broods only on 'woman and gold'. The fourth plane of the mind is at the heart. When the mind dwells there, one has the first glimpse of spiritual consciousness. One sees light all around. Such a man, perceiving the Divine Light, becomes speechless with wonder and says: 'Ah! What is this? What is this?' His mind does not go downward to the objects of the world.
  "The fifth plane of the mind is at the throat. When the mind reaches this, the aspirant becomes free from all ignorance and illusion. He does not enjoy talking or hearing about anything but God. If people talk about worldly things, he leaves the place at once.

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.
  The line, then, is:

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.
  But it would be another mistake to think of the so-called impersonal forces as some improved mechanical forces. They have an intensity, a warmth, a luminous joy that very much suggest a person without a face. Anyone who has experienced a flood of golden light, a sapphire-blue blossoming, or a sparkling of white light knows beyond a doubt that with that gold comes a spontaneous and joyful Knowledge; with that blue, a self-sustaining power; with that whiteness, an ineffable Presence. Some forces can sweep upon us like a smile. Then one truly understands that the opposition between personal and impersonal, consciousness and force, is a practical distinction created by human logic, without much relation to reality, and that one need not see any person to be in the presence of the Person.

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.
  There is therefore a catholic spirit, a communion of saints in the love of God and all goodness, which no one can learn from that which is called orthodoxy in particular churches, but is only to be had by a total dying to all worldly views, by a pure love of God, and by such an unction from above as delivers the mind from all selfishness and makes it love truth and goodness with an equality of affection in every man, whether he is Christian, Jew or Gentile. He that would obtain this divine and catholic spirit in this disordered, divided state of things, and live in a divided part of the church without partaking of its division, must have these three truths deeply fixed in his mind. First, that universal love, which gives the whole strength of the heart to God, and makes us love every man as we love ourselves, is the noblest, the most divine, the Godlike state of the soul, and is the utmost perfection to which the most perfect religion can raise us; and that no religion does any man any good but so far as it brings this perfection of love into him. This truth will show us that true orthodoxy can nowhere be found but in a pure disinterested love of God and our neighbour. Second, that in this present divided state of the church, truth itself is torn and divided asunder; and that, therefore, he can be the only true catholic who has more of truth and less of error than is hedged in by any divided part. This truth will enable us to live in a divided part unhurt by its division, and keep us in a true liberty and fitness to be edified and assisted by all the good that we hear or see in any other part of the church. Thirdly, he must always have in mind this great truth, that it is the glory of the Divine Justice to have no respect of parties or persons, but to stand equally disposed to that which is right and wrong as well in the Jew as in the Gentile. He therefore that would like as God likes, and condemn as God condemns, must have neither the eyes of the Papist nor the Protestant; he must like no truth the less because Ignatius Loyola or John Bunyan were very zealous for it, nor have the less aversion to any error, because Dr. Trapp or George Fox had brought it forth.

1.13 - THE MASTER AND M., #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  MASTER: "The thing is that everyone must reap the result of his past-karma. One must admit the influence of tendencies inherited from past births and the result of the prarabdha karma. Nevertheless, in that dilapidated house I saw the face of the Goddess radiating a Divine Light. One must believe in the Divine Presence in the image.
  "Once I went to Vishnupur. The raja of that place has several fine temples. In one of them there is an image of the Divine Mother, called Mrinmayi. There are several lakes near the temple, known as the Lalbandh, Krishnabandh, and so on. In the water of one of the lakes I could smell the ointments that women use for their hair. How do you explain that? I didn't know at that time that the woman devotees offer ointments to the Goddess Mrinmayi while visiting Her temple. Near the lake I went into samdhi, though I had not yet seen the image in the temple. In that state I saw the divine form from the waist up, rising from the water."

1.13 - The Supermind and the Yoga of Works, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   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 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 unassisted 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. A hasty and ignorant mind, a too eager force easily forget this necessity; they rush forward to make the supermind an immediate aim and expect to pull it down with a pitchfork from its highest heights in the Infinite.

1.1.5 - Thought and Knowledge, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  What you perceive as suggestions or voices, are accepted and felt by people to be thoughts of their own mind. When one practises Yoga and observes the thoughts, one sees that they come from outside, from universal Nature, from the mental, vital or subtle physical worlds etc. The proper thing is then to stand back from these thoughts, voices or suggestions, to reject them or else control them, to make the mind free and quiet and open only to the Divine Light, force, knowledge and the presence of the Divine. Your mistake has been to allow free play to these thoughts, voices and suggestions instead of rejecting, silencing and controlling them. It is what you must now do. Aspire, get into contact with the Light and the true Force, reassert your will to reject these suggestions and voices. Do not take interest in these voices, keep the mind quiet.
  ***

1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Every great man who rises above our average level, raises by that very fact our common humanity; he is a living assurance of our divine possibilities, a promise of the Godhead, a glow of the Divine Light and a breath of the divine Power.
  It is this truth which lies behind the natural human tendency to the deification of great minds and heroic characters; it comes out clearly enough in the Indian habit of mind which easily sees a partial (amsa) Avatar in great saints, teachers, founders, or most significantly in the belief of southern Vaishnavas that some of their saints were incarnations of the symbolic living weapons of Vishnu, - for that is what all great spirits are, living powers and weapons of the Divine in the upward march and battle. This idea is innate and inevitable in any mystic or spiritual view of life which does not draw an inexorable line between the being and nature of the Divine and our human being and nature; it is the sense of the divine in humanity. But still the Vibhuti is not the Avatar; otherwise Arjuna, Vyasa, Ushanas would be Avatars as well as Krishna, even if in a less degree of the power of

1.17 - The Divine Birth and Divine Works, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  The inner fruit of the Avatar's coming is gained by those who learn from it the true nature of the divine birth and the divine works and who, growing full of him in their consciousness and taking refuge in him with their whole being, manmaya mam upasritah., purified by the realising force of their knowledge and delivered from the lower nature, attain to the divine being and divine nature, madbhavam. 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. He comes as the divine power and love which calls men to itself, so that they may take refuge in that and no longer in the insufficiency
  176

1.18 - The Human Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   three gods Surya, Indra and Soma, and the Soma also is offered in three parts, on the three levels of the hill, tris.u sanus.u. We may hazard the conjecture, having regard to the nature of the three gods, that Soma releases the Divine Light from the sense mentality, Indra from the dynamic mentality, Surya from the pure reflective mentality. As for the pasture of the cow we are already familiar with it; it is the field or ks.etra which Indra wins for his shining comrades from the Dasyu and in which the
  Atri beheld the warrior Agni and the luminous cows, those of whom even the old became young again. This field, ks.etra, is only another image for the luminous home (ks.aya) to which the gods by the sacrifice lead the human soul.

1.18 - The Infrarational Age of the Cycle, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  We have seen that there are necessarily three stages of the social evolution or, generally, of the human evolution in both individual and society. Our evolution starts with an infrarational stage in which men have not yet learned to refer their life and action in its principles and its forms to the judgment of the clarified intelligence; for they still act principally out of their instincts, impulses, spontaneous ideas, vital intuitions or obey a customary response to desire, need and circumstance,it is these things that are canalised or crystallised in their social institutions. Man proceeds by various stages out of these beginnings towards a rational age in which his intelligent will more or less developed becomes the judge, arbiter and presiding motive of his thought, feeling and action, the moulder, destroyer and re-creator of his leading ideas, aims and intuitions. Finally, if our analysis and forecast are correct, the human evolution must move through a subjective towards a suprarational or spiritual age in which he will develop progressively a greater spiritual, supra-intellectual and intuitive, perhaps in the end a more than intuitive, a gnostic consciousness. He will be able to perceive a higher divine end, a divine sanction, a Divine Light of guidance for all he seeks to be, think, feel and do, and able, too, more and more to obey and live in this larger light and power. That will not be done by any rule of infrarational religious impulse and ecstasy, such as characterised or rather darkly illumined the obscure confusion and brute violence of the Middle Ages, but by a higher spiritual living for which the clarities of the reason are a necessary preparation and into which they too will be taken up, transformed, brought to their invisible source.
  These stages or periods are much more inevitable in the psychological evolution of mankind than the Stone and other Ages marked out by Science in his instrumental culture, for they depend not on outward means or accidents, but on the very nature of his being. But we must not suppose that they are naturally exclusive and absolute in their nature, or complete in their tendency or fulfilment when they come, or rigidly marked off from each other in their action or their time. For they not only arise out of each other, but may be partially developed in each other and they may come to coexist in different parts of the earth at the same time. But, especially, since man as a whole is always a complex being, even man savage or degenerate, he cannot be any of these things exclusively or absolutely,so long as he has not exceeded himself, has not developed into the superman, has not, that is to say, spiritualised and divinised his whole being. At his animal worst he is still some kind of thinking or reflecting animal: even the infrarational man cannot be utterly infrarational, but must have or tend to have some kind of play more or less evolved or involved of the reason and a more or less crude suprarational element, a more or less disguised working of the spirit. At his lucid mental best, he is still not a pure mental being, a pure intelligence; even the most perfect intellectual is not and cannot be wholly or merely rational,there are vital urgings that he cannot exclude, visits or touches of a light from above that are not less suprarational because he does not recognise their source. No god, but at his highest a human being touched with a ray of the divine influence, mans very spirituality, however dominant, must have, while he is still this imperfectly evolved human, its rational and infrarational tendencies and elements. And as with the psychological life of individuals, so must it be with the ages of his communal existence; these may be marked off from each other by the predominant play of one element, its force may overpower the others or take them into itself or make some compromise, but an exclusive play seems to be neither intended nor possible.

1.2.07 - Surrender, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  It is not by taking a mere mental attitude that this can be done or even by any number of inner experiences which leave the outer man as he was. It is this outer man who has to open, to surrender and to change. His every least movement, habit, action has to be surrendered, seen, held up and exposed to the Divine Light, offered to the divine Force for its old forms and
  Surrender

1.20 - Equality and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  God, but, eventually at least, of such a complete renunciation both of the consciousness and the works to him that our being becomes one with his being and the impersonalised nature only an instrument and nothing else. All result good or bad, pleasing or unpleasing, fortunate or unfortunate, is accepted as belonging to the Master of our actions, so that finally not only are grief and suffering borne, but they are banished: a perfect equality of the emotional mind is established. There is no assumption of personal will in the instrument; it is seen that all is already worked out in the omniscient prescience and omnipotent effective power of the universal Divine and that the egoism of men cannot alter the workings of that Will. Therefore, the final attitude is that enjoined on Arjuna in a later chapter, "All has been already done by Me in my divine will and foresight; become only the occasion, O Arjuna," nimitta-matram bhava savyasacin. This attitude must lead finally to an absolute union of the personal with the Divine Will and, with the growth of knowledge, bring about a faultless response of the instrument to the divine Power and Knowledge. A perfect, an absolute equality of self-surrender, the mentality a passive channel of the Divine Light and Power, the active being a mightily effective instrument for its work in the world, will be the poise of this supreme union of the
  Transcendent, the universal and the individual.

1.22 - EMOTIONALISM, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
  What is true of the sweet emotions is equally true of the bitter. For as some people enjoy bad health, so others enjoy a bad conscience. Repentance is metanoia, or change of mind; and without it there cannot be even a beginning of the spiritual life for the life of the spirit is incompatible with the life of that old man, whose acts, whose thoughts, whose very existence are the obstructing evils which have to be repented. This necessary change of mind is normally accompanied by sorrow and self-loathing. But these emotions are not to be persisted in and must never be allowed to become a settled habit of remorse. In Middle English remorse is rendered, with a literalness which to modern readers is at once startling and stimulating, as again-bite. In this cannibalistic encounter, who bites whom? Observation and self-analysis provide the answer: the creditable aspects of the self bite the discreditable and are themselves bitten, receiving wounds that fester with incurable shame and despair. But, in Fenelons words, it is mere self-love to be inconsolable at seeing ones own imperfections. Self-reproach is painful; but the very pain is a reassuring proof that the self is still intact; so long as attention is fixed on the delinquent ego, it cannot be fixed upon God and the ego (which lives upon attention and thes only when that sustenance is withheld) cannot be dissolved in the Divine Light.
  Eschew as though it were a hell the consideration of yourself and your offences. No one should ever think of these things except to humiliate himself and love Our Lord. It is enough to regard yourself in general as a sinner, even as there are many saints in heaven who were such.

1.26 - On discernment of thoughts, passions and virtues, #The Ladder of Divine Ascent, #Saint John of Climacus, #unset
  In all your undertakings and in every way of life, whether you are living in obedience, or are not submitting your work to anyone, whether in outward or in spiritual matters, let this be your rule and practice, to ask yourself: Am I really doing this in accordance with Gods will? For example, when we, I mean beginners, carry out some task and the humility acquired from this action is not added to our soul, then in my opinion, be the matter great or small, we are not doing it according to God. For in us who are still young in the spiritual life, growth in humility is the fulfilment of the Lords will; and for those who have reached a middle state perhaps the test is the cessation of inner conflicts; and for the perfect, an increase and abundance of the Divine Light.
  Even a small thing can be not small to the great; but to the small, even great things are not altogether perfect.
  When the air is cleared of clouds, the sun shines brightly; and a soul freed from its former habits and granted forgiveness has certainly seen the Divine Light.
  Sin is one thing, idleness another, indifference another, passion another and a fall another. He who is able to investigate this in the Lord, let him seek clearly.

1.27 - The Sevenfold Chord of Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  6:The Divine descends from pure existence through the play of Consciousness-Force and Bliss and the creative medium of Supermind into cosmic being; we ascend from Matter through a developing life, soul and mind and the illuminating medium of supermind towards the divine being. The knot of the two, the higher and the lower hemisphere,3 is where mind and supermind meet with a veil between them. The rending of the veil is the condition of the divine life in humanity; for by that rending, by the illumining descent of the higher into the nature of the lower being and the forceful ascent of the lower being into the nature of the higher, mind can recover its Divine Light in the allcomprehending supermind, the soul realise its divine self in the all-possessing all-blissful Ananda, life repossess its divine power in the play of omnipotent Conscious-Force and Matter open to its divine liberty as a form of the divine Existence. And if there be any goal to the evolution which finds here its present crown and head in the human being, other than an aimless circling and an individual escape from the circling, if the infinite potentiality of this creature, who alone here stands between Spirit and Matter with the power to mediate between them, has any meaning other than an ultimate awakening from the delusion of life by despair and disgust of the cosmic effort and its complete rejection, then even such a luminous and puissant transfiguration and emergence of the Divine in the creature must be that high-uplifted goal and that supreme significance.
  7:But before we can turn to the psychological and practical conditions under which such a transfiguration may be changed from an essential possibility into a dynamic potentiality, we have much to consider; for we must discern not only the essential principles of the descent of Sachchidananda into cosmic existence, which we have already done, but the large plan of its order here and the nature and action of the manifested power of ConsciousForce which reigns over the conditions under which we now exist. At present, what we have first to see is that the seven or the eight principles we have examined are essential to all cosmic creation and are there, manifested or as yet unmanifested, in ourselves, in this "Infant of a year" which we still are, - for we are far yet from being the adults of evolutionary Nature. The higher Trinity is the source and basis of all existence and play of existence, and all cosmos must be an expression and action of its essential reality. No universe can be merely a form of being which has sprung up and outlined itself in an absolute nullity and void and remains standing out against a non-existent emptiness. It must be either a figure of existence within the infinite Existence who is beyond all figure or it must be itself the All-Existence. In fact, when we unify our self with cosmic being, we see that it is really both of these things at once; that is to say, it is the All-Existent figuring Himself out in an infinite series of rhythms in His own conceptive extension of Himself as Time and Space. Moreover we see that this cosmic action or any cosmic action is impossible without the play of an infinite Force of Existence which produces and regulates all these forms and movements; and that Force equally presupposes or is the action of an infinite Consciousness, because it is in its nature a cosmic Will determining all relations and apprehending them by its own mode of awareness, and it could not so determine and apprehend them if there were no comprehensive Consciousness behind that mode of cosmic awareness to originate as well as to hold, fix and reflect through it the relations of Being in the developing formation or becoming of itself which we call a universe.

1.3.5.02 - Man and the Supermind, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The appearance of a human possibility in a material and animal world was the first glint of a coming Divine Light, - the first far-off intimation of a godhead to be born out of Matter.
  The appearance of the superman in the human world will be the fulfilment of that distant shining promise.

1914 03 22p, #Prayers And Meditations, #The Mother, #Integral Yoga
   O Lord, divine Master of Love, enlighten their consciousness and their hearts. They have made an effort to reach out towards Thee but because of their ignorance their prayers probably did not rise to Thee, and their false conceptions have barred the way to their aspiration. Yet in Thy mercy Thou dost turn all goodwill to account and a flash of sincerity is enough for Thy Divine Light to use it to illumine the intelligence, for Thy sublime love to penetrate into all hearts and fill them with that pure and lofty benevolence which is one of the best expressions of Thy law. What I willed for them, with Thy will, in moments when I could be in true communion with Theegrant that they may have received it on the day when, striving to forget all outer contingencies, they turned to their noblest thought, their best feelings.
   May the supreme serenity of Thy sublime Presence awake in them.

1914 03 25p, #Prayers And Meditations, #The Mother, #Integral Yoga
   Silent and unseen as always, but all-powerful, Thy action has made itself felt and, in these souls that seemed to be so closed, a perception of Thy Divine Light is awake. I knew well that none could invoke Thy presence in vain and if in the sincerity of our hearts we commune with Thee through no matter what organism, body or human collectivity, this organism in spite of its ignorance finds its unconsciousness wholly transformed. But when in one or several elements there is the conscious transformation, when the flame that smoulders under the ashes leaps out suddenly illumining all the being, then with joy we salute Thy sovereign action, testify once more to Thy invincible puissance and can hope that a new possibility of true happiness has been added to the others in mankind.
   O Lord, an ardent thanksgiving mounts from me towards Thee expressing the gratitude of this sorrowing humanity which Thou illuminest, transformest and glorifiest and givest to it the peace of Knowledge.

1914 04 08p, #Prayers And Meditations, #The Mother, #Integral Yoga
   O Lord, with thought rapt within and the heart at peace, I approach Thee and all my being is filled with Thy divine Presence; grant that I may see Thee alone in all things and that all may be resplendent with Thy Divine Light. Oh, may all hatred be appeased, all rancour effaced, all fears dispelled, all suspicions destroyed, all malevolence overcome, and in this city, in this country, upon this earth, may all hearts feel vibrating within them that sublime love, source of all transfiguration.
   O Lord, how ardently do I call and implore Thy love! Grant that my aspiration may be intense enough to awaken the same aspiration everywhere: oh, may goodness, justice and peace reign as supreme masters, may ignorant egoism be overcome, darkness be suddenly illuminated by Thy pure Light; may the blind see, the deaf hear, may Thy law be proclaimed in every place and, in a constantly progressive union, in an ever more perfect harmony, may all, like one single being, stretch out their arms towards Thee to identify themselves with Thee and manifest Thee upon earth.

1914 05 26p, #Prayers And Meditations, #The Mother, #Integral Yoga
   On the surface is the storm, the sea is in turmoil, waves clash and leap one on another and break with a mighty uproar. But all the time, under this water in fury, are vast smiling expanses, peaceful and motionless. They look upon the surface agitation as an indispensable act; for matter has to be vigorously churned if it is to become capable of manifesting entirely the Divine Light. Behind the troubled appearance, behind the struggle and anguish of the conflict, the consciousness remains firm at its post; observing all the movements of the outer being, it intervenes only to rectify direction and position, so as not to allow the play to become too dramatic. This intervention is now firm and a little severe, now ironical, a call to order or a mockery, full always of a strong, gentle, peaceful and smiling benevolence.
   In the silence I beheld Thy infinite and eternal Beatitude.

1917 11 25p, #Prayers And Meditations, #The Mother, #Integral Yoga
   O Lord, because in an hour of cruel distress I said in the sincerity of my faith: Thy Will be done, Thou camest garbed in Thy raiment of glory. At Thy feet I prostrated myself, on Thy breast I found my refuge. Thou hast filled my being with Thy Divine Light and flooded it with Thy bliss. Thou hast reaffirmed Thy alliance and assured me of Thy constant presence. Thou art the sure friend who never fails, the Power, the Support, the Guide. Thou art the Light which scatters darkness, the Conqueror who assures the victory. Since Thou art there, all has become clear. Agni is rekindled in my fortified heart, and his splendour shines out and sets aglow the atmosphere and purifies it.
   My love for Thee, compressed so long, has leaped forth again, powerful, sovereign, irresistibleincreased tenfold by the ordeal it has undergone. It has found strength in its seclusion, the strength to emerge to the surface of the being, impose itself as master on the entire consciousness, absorb everything in its overflowing stream.

1929-06-30 - Repulsion felt towards certain animals, etc - Source of evil, Formateurs - Material world, #Questions And Answers 1929-1931, #The Mother, #Integral Yoga
  The way to attain to this perfect consciousness is to increase your actual consciousness beyond its present grooves and limits, to educate it, to open it to the Divine Light and to let the Divine Light work in it fully and freely. But the Light can do its full and unhindered work only when you have got rid of all craving and fear, when you have no mental prejudices, no vital preferences, no physical apprehensions or attractions to obscure or bind you.
  Repulsion is a movement of weakness. It comes because you have been touched and hurt and recoil from what hurts you. The atmosphere of a being or man or animal or its emanations may be harmful for you, although it may not be so felt by everybody, and directly it touches you, you shrink back from it. But if you were strong enough, you could stop the danger at a distance and not let it reach or hurt you. For you would see and know at once that there was something harmful there and put a barrier of defence around you, and, even if the thing came near, it would not be able to touch you; you would remain unhurt and unmoved by its presence.

1951-04-07 - Origin of Evil - Misery- its cause, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   The Divine Light.
   When you say Divine Light, what do you understand by it?
   The world ought to be receptive.

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, #Questions And Answers 1950-1951, #The Mother, #Integral Yoga
   The most important surrender is the surrender of your character, your way of being, so that it may change. If you do not surrender your very own nature, never will this nature change. It is this that is most important. You have certain ways of understanding, certain ways of reacting, certain ways of feeling, almost certain ways of progressing, and above all, a special way of looking at life and expecting from it certain thingswell, it is this you must surrender. That is, if you truly want to receive the Divine Light and transform yourself, it is your whole way of being you must offeroffer by opening it, making it as receptive as possible so that the divine Consciousness which sees how you ought to be, may act directly and change all these movements into movements more true, more in keeping with your real truth. This is infinitely more important than surrendering what one does. It is not what one does (what one does is very important, thats evident) that is the most important thing but what one is. Whatever the activity, it is not quite the way of doing it but the state of consciousness in which it is done that is important. You may work, do disinterested work without any idea of personal profit, work for the joy of working, but if you are not at the same time ready to leave this work, to change the work or change the way of working, if you cling to your own way of working, your surrender is not complete. You must come to a point when everything is done because you feel within, very clearly, in a more and more imperious way, that it is this which must be done and in this particular way, and that you do it only because of that. You do not do it because of any habit, attachment or preference, nor even any conception, even a preference for the idea that it is the best thing to doelse your surrender is not total. As long as you cling to something, as long as there is something in you which says, This may change, that may change, but that, that will not change, as long as you say about anything at all, That will not change (not that it refuses to change, but because you cant think of its changing), your surrender is not complete.
   It goes without saying that if in your action, your work, you have in the least this feeling, I am doing it because I have been told to do it, and there is not a total adherence of the being, and you do not do the work because you feel it must be done and you love doing it; if something holds back, stands apart, separate, I was told it had to be done like that so I did it like that, it means there is a great gulf between you and surrender. True surrender is to feel that one wants, one has, this complete inner adherence: you cannot do but that, that which you have been given to do, and what you have not been given to do you cannot do. But at another moment the work may change; at any moment it may be something else, if it is decided that it be something else. It is there that plasticity comes in. That makes a very great difference. It is well understood that those who work are told, Yes, work, that is your way of surrendering, but it is a beginning. This way has to be progressive. It is only a beginning, do you understand?

1953-11-25, #Questions And Answers 1953, #The Mother, #Integral Yoga
   Another consciousness? But there is no other consciousness! The very principle of emanation is an objectivisation of a part of himself, which potentially keeps the qualities of the emanator. But if this emanation is made (as they were made) with a will to give freedom of choice, as I said, these emanations can either follow that freedom and independence or continue to keep the connection with the emanator, for there is a freedom of choice. That strength and force which they hold in themselves is quite sufficient to give them the impression of their importance and power. If they themselves, of their own will, choose not to remain in contact, in a relation of surrender to the Supreme, if they choose to use the amount of power and consciousness and force they contain in themselves to do what they must do independently, by that very fact they cut themselves off from their source but in spite of that the constituent elements of their being are those which belonged to the Source. And it is because of this that, even if they cut themselves off voluntarily, there is in the very depth of the consciousness a link which is indestructible. It is the link of identity. But in the outer manifestation, as they were emanated with this essential quality of freedom of choice, well, they are free to choose to do this or that. That is why, even in the worst criminal, there is somewhere in the depths, somewhere, the Divine Light. I believe you have read that passage of Vivekananda where he says (I dont know the exact words), that the criminal must be told: Awake, awake, being of light, and shine forth!
   Just a while ago, when I told you I shall narrate the story to you as one does to children, that is precisely because I narrated it as if it were a material story. And narrated thus, it becomes a childs story. But these things must be seen in their own domain, which is a spiritual domain and not a material one. Things do not happen as they would here.

1954-10-06 - What happens is for the best - Blaming oneself -Experiences - The vital desire-soul -Creating a spiritual atmosphere -Thought and Truth, #Questions And Answers 1954, #The Mother, #Integral Yoga
  Absolute faithfaith 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 ones will guided by the Divine Light sees as the thing to be donekartavyam karma.
  Faith that always what is for the best happens. We may for the moment not consider it as the best because we are ignorant and also blind, because we do not see the consequences of things and what will happen later. But we must keep the faith that if it is like that, if we rely on the Divine, if we give Him the full charge of ourselves, if we let Him decide everything for us, well, we must know that it is always what is best for us which happen. This is an absolute fact. To the extent to which you surrender, the best happen to you. This may not be in conformity with what you would like, your preference or desire, because these things are blind: it is the best from the spiritual point of view, the best for your progress, your development, your spiritual growth, your true life. It is always that. And you must keep this faith, because faith is the expression of a trust in the Divine and the full self-giving you make to the Divine. And when you make it, it is something absolutely marvellous. Thats a fact, these are not just words, you understand, it is a fact. When you look back, all kinds of things which you did not understand when they happened to you, you realise as just the thing which was necessary in order to compel you to make the needed progress. Always, without exception. It is our blindness which prevents us from seeing it.

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, #Questions And Answers 1956, #The Mother, #Integral Yoga
    Sweet Mother, here it is written: The vulgar conception of sacrifice is an act of painful self-immolation, austere self-mortification, difficult self-effacement. 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 is not to be troubled and tortured as the Titans of the world trouble and torture it, but to be increasingly fostered, cherished, luminously opened to a Divine Light.
    The Synthesis of Yoga, p. 100

1957-06-26 - Birth through direct transmutation - Man and woman - Judging others - divine Presence in all - New birth, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  All those who have truly and sincerely had the experience of the divine Presence, all those who have truly been in contact with the Divine, have always said the same thing: that sometimes, even often, it is in what is most decried by men, most despised by men, most condemned by human wisdom, that one can see the Divine Light shining.
  They are not mere words, they are living experiences.

1957-10-30 - Double movement of evolution - Disappearance of a species, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
  In any case, the fact is there. Perhaps later we shall see that a certain state of inner organisation is necessary for this psychic being to be able to have memories in the way the mental being has themwe shall speak about it later, when we come to it in the book but in any case the fact is established: it is this double movement of evolution intersecting and complementing itself which gives the utmost possibilities of realisation to the Divine Light within each being. This is what Sri Aurobindo has explained. (Turning to the child) This means that in your outer body you belong to the animal species in the course of becoming a supramental speciesyou are not that yet! but within you theres a psychic being which has already lived in many, many, countless species before and carries an experience of thousands of years within you, and which will continue while your human body remains human and finally decomposes.
  We shall see later whether this psychic being has the possibility of transforming its body and itself creating an intermediate species between the animal man and supermanwe shall study this later but still, for the moment, it is an immortal soul which becomes more and more conscious of itself in the body of man. There. Now have you understood?

1.cs - Consumed in Grace, #unset, #Arthur C Clarke, #Fiction
   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

1.poe - To Helen - 1848, #Poe - Poems, #unset, #Zen
  Save only the Divine Light in thine eyes &mdash
  Save but the soul in thine uplifted eyes.

1.stl - The Atom of Jesus-Host, #unset, #Arthur C Clarke, #Fiction
   English version by Donald Kinney, OCD Original Language French 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

2.02 - Indra, Giver of Light, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
   in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d'etre of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness. But in that consciousness, - often figured as adri, the hill, stone, or dense substance, - Divine Light and divine delight are both of them concealed and confined, and have to be released or extracted. Ananda is retained as rasa, the sap, the essence, in sense-objects and sense-experiences, in the plants and growths of the earth-nature, and among these growths the mystic Soma-plant symbolises that element behind all sense activities and their enjoyments which yields the divine essence. It has to be distilled and, once distilled, purified and intensified until it has grown luminous, full of radiance, full of swiftness, full of energy, gomat, asu, yuvaku. It becomes the chief food of the gods who, called to the Soma-oblation, take their share of the enjoyment and in the strength of that ecstasy increase in man, exalt him to his highest possibilities, make him capable of the supreme experiences. Those who do not give the delight in them as an offering to the divine Powers, preferring to reserve themselves for the sense and the lower life, are adorers not of the gods, but of the Panis, lords of the senseconsciousness, traffickers in its limited activities, they who press not the mystic wine, give not the purified offering, raise not the sacred chant. It is the Panis who steal from us the Rays of the illumined consciousness, those brilliant herds of the sun, and pen them up in the cavern of the subconscient, in the dense hill of matter, corrupting even Sarama, the hound of heaven, the luminous intuition, when she comes on their track to the cave of the Panis.
  But the conception of this hymn belongs to a stage in our inner progress when the Panis have been exceeded and even the Vritras or Coverers who seclude from us our full powers and activities and Vala who holds back the Light, are already overpassed. But there are even then powers that stand in the way of our perfection. They are the powers of limitation, the

2.03 - The Eternal and the Individual, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  In that power lies the justification of individual existence; the individual and the universal unfolding in themselves the Divine Light, power, joy of transcendent Sachchidananda always manifest above them, always secret behind their surface appearances, this is the hidden intention, the ultimate significance of the divine play, the Lila. But it is in themselves, in their transformation but also their persistence and perfect relations, not in their selfannihilation that that must be unfolded. Otherwise there would be no reason for their ever having existed; the possibility of the Divine's unfolding in the individual is the secret of the enigma; his presence there and this intention of self-unfolding are the key to the world of Knowledge-Ignorance.

2.03 - The Supreme Divine, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   it says in effect, is the perfect knowledge of the Brahman. Those who have resort to Me as their refuge, mam asritya, their Divine Light, their deliverer, receiver and harbourer of their souls, those who turn to Me in their spiritual effort towards release from age and death, from the mortal being and its limitations, says
  Krishna, come to know that Brahman and all the integrality of the spiritual nature and the entirety of Karma. And because they know Me and know at the same time the material and the divine nature of being and the truth of the Master of sacrifice, they keep knowledge of Me also in the critical moment of their departure from physical existence and have at that moment their whole consciousness in union with Me. Therefore they attain to Me. No longer bound to the mortal existence, they reach the very highest status of the Divine quite as effectively as those who lose their separate personality in the impersonal and immutable Brahman. Thus the Gita closes this important and decisive seventh chapter.

2.04 - Agni, the Illumined Will, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  It is at the point where there is the first possibility of the great passage, the transition from mind to supermind, the transfiguration of the intelligence, till now the crowned leader of the mental being, into a Divine Light, - it is at this supreme and crucial point in the Vedic Yoga that the Rishi, Gotama
  Rahugana, seeks in himself for the inspired Word. The Word shall help him to realise for himself and others the Power that must effect the transition and the state of luminous plenitude from which the transfiguration must commence.

2.06 - Works Devotion and Knowledge, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Karma has imposed even the very worst of births, the outcaste, the Pariah, the Chandala, find at once the gates of God opening before them. In the spiritual life all the external distinctions of which men make so much because they appeal with an oppressive force to the outward mind, cease before the equality of the Divine Light and the wide omnipotence of an impartial Power.10
  The earthly world preoccupied with the dualities and bound to the immediate transient relations of the hour and the moment is for man, so long as he dwells here attached to these things

2.07 - The Mother Relations with Others, #Words Of The Mother I, #The Mother, #Integral Yoga
    Him to pour His Grace upon you and to make you conscious of the Divine Light and Soul in you, to give you the supreme realisation of His Presence.
    *

21.01 - The Mother The Nature of Her Work, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   Indeed, she came here in order to give a shape, a concrete and physical form, an earthly body to this Divine Light. Now the body beautiful is not by itself an end and fulfilment; in order to secure it you must secure a beautiful vital. Not only so, for a fulfilment in the body and in the vital one must possess a mind beautiful. The physical education that the Mother has arranged for us here is to prepare us for the body beautiful. And the school that she has organised is for the cultivation of the mind. The cultivation of the mind, however, means not only storing it with information on various kinds of subjects, the study of books: it means a purification and clearance of the mind, the mental stuff itself, an elevation of consciousness to seek and recognise the new light. I have said that you are to receive the new light through the head at first, but through the heart also, and dynamically through your vital energy. You must not only see and recognise it, but love it and be devoted to it. And here comes the Mother's central work, her special gift, her grace to us. When you love a thing, you love, as it is said, through the heart, but there is love and love and there is a heart within the heart. True love, the love that is Divine, is within this inner heart which is your soul, the real being or person in you, and the soul coming out, coming to the front as we say, is the Mother's special Grace here, her gift to all of you, to each one of you here. She has given you your soul. I have often said that it is a special privilege here for each one of us, for each one of you, to carry this being, this inner being, this intimate person, the Divine Child who is you. It is this that is building your divine personality, it is this that will give you in the end a mind beautiful, a vital beautiful, a body beautiful - all that you need, all that is perfect and flawless in your life here in this world. You may remember, many of you, the famous line of Savitri that you must have heard from Mother's own lips:
   "Built is the golden tower, the flame-child born."

2.1.03 - Man and Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The only true knowledge - for all the rest is either false or only true in a limited field, half-true and therefore, from the vision of the whole, false - is that which reads everything in the sense and light of the Divine. If man would open himself to the Divine Light, he would begin at last to know; but he prefers always to read everything in the light of man's consciousness, man's sense, man's aims and hopes in his little half lit circle.
  But man was not the beginning of the manifested universe or even of the earth-cycle, so also he is not its end and fulfilment.

2.11 - The Vision of the World-Spirit - The Double Aspect, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  All the movement and action of Rudra the Terrible is towards perfection and Divine Light and completeness.
  For this Spirit, this Divine is only in outward form the Destroyer, Time who undoes all these finite forms: but in himself he is the Infinite, the Master of the cosmic Godheads, in whom the world and all its action are securely seated. He is the original and ever originating Creator, one greater than that figure of creative

2.11 - WITH THE DEVOTEES IN CALCUTTA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  The discussion came to a close. Sri Ramakrishna said to M.: "I have observed that a man acquires one kind of knowledge about God through reasoning and another kind through meditation; but he acquires a third kind of Knowledge about God when God reveals Himself to him, His devotee. If God Himself reveals to His devotee the nature of Divine Incarnation-how He plays in human form-, then the devotee doesn't have to, reason about the problem or need an explanation. Do you know what it is like? Suppose a man is in a dark room. He goes on rubbing a match against a match-box and all of a sudden light comes. Likewise, if God gives us this flash of Divine Light, all our doubts are destroyed. Can one ever know God by mere reasoning?"
  Sri Ramakrishna asked Narendra to sit by his side. He tenderly inquired about his health and showed him much affection.

2.1.2 - The Vital and Other Levels of Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  But this must always be remembered that the vital being and the life-force in man are separated from the Divine Light and, so separated, they are an instrument for any power that can take hold of them, illumined or obscure, divine or undivine. Ordinarily, the vital energy serves the common obscure or half-conscious movements of the human mind and human life, its normal ideas, interests, passions and desires. But it is possible for the vital energy to increase beyond the ordinary limits and, if so increased, it can attain an impetus, an intensity, an excitation or sublimation of its force by which it can become, is almost bound to become an instrument either of divine powers, the powers of the gods, or of Asuric forces. Or, if there is no settled central control in the nature, its action can be a confused mixture of these opposites, or in an inconsequent oscillation serve now one and now the other. It is not enough then to have a great vital energy acting in you; it must be put in contact with the higher consciousness, it must be surrendered to the true control, it must be placed under the government of the Divine. That is why there is sometimes felt a contempt for the action of the vital force or a condemnation of it, because it has an insufficient light and control and is wedded to an ignorant undivine movement. That also is why there is the necessity of opening to inspiration and power from a higher source. The vital energy by itself leads nowhere, runs in chequered, often painful and ruinous circles, takes even to the precipice, because it has no right guidance; it must be connected with the dynamic power of the higher consciousness and with the Divine Force acting through it for a great and luminous purpose.
  There are two movements necessary for this connection to be established. One is upward; the vital rises to join with the higher consciousness and steeps itself in the light and in the impulsion of a higher force: the other is downward; the vital remains silent, tranquillised, pure, empty of the ordinary movements, waiting, till the dynamic power from above descends into it, changes it to its true self and informs its movements with knowledge as well as power. That is why the sadhak feels sometimes that he is rising up into a happier and nobler consciousness, entering into a brighter domain and purer experience, but sometimes, on the contrary, feels the necessity of going back into the vital, doing sadhana there and bringing down into it the true consciousness. There is no real contradiction between these two movements; they are complementary and necessary to each other, the ascension enabling the divine descent, the descent fulfilling that for which the ascension aspires and which it makes inevitable.
  --
  But this, too, is not sufficient for the divine life. To come into contact with the higher mind consciousness is not enough, it is only an indispensable stage. There must be a descent of the Divine Force from yet loftier and more powerful reaches. A transformation of the higher consciousness into a supramental light and power, a transformation of the vital and its life-force into a pure, wide, calm, intense and powerful instrument of the Divine Energy, a transformation of the physical itself into a form of Divine Light, divine action, strength, beauty and joy are impossible without this descending Force from the now invisible summits. That is why in this Yoga the ascent to the Divine which it has in common with other paths of Yoga is not enough; there must be too a descent of the Divine to transform all the energies of the mind, life and body.
  ***

2.1.4 - The Lower Vital Being, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  It is evident that the lower vital has received the Divine Consciousness when even in the small movements of life there is an aspiration to the Divine, a reference as it were to the Divine Light for guidance or some feeling of offering to the Divine or guidance by the Divine. The lower vital commands the little details of emotion, impulse, sensation, actionit is these that, when converted, it offers to the Divine control for transformation.
  ***

2.14 - The Origin and Remedy of Falsehood, Error, Wrong and Evil, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Whatever is formulated in the universe has a Force or Forces that support it, seek to fulfil or further it, find their foundation in its functioning, their account of success in its success and growth and domination, their self-fulfilment or their prolongation of being in its victory or survival. As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; - this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, - invisible Personalities and Powers that draw man to the Divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and
  626

2.17 - The Soul and Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Uplifted into the Spirit the soul is no longer subject to Nature; it is above this mental activity. It may be above it in detachment and aloofness, udasina, seated above and indifferent, or attracted by and lost in, the absorbing peace or bliss of its undifferentiated, its concentrated spiritual experience of itself; we must then transcend by a complete renunciation of Nature and cosmic existence, not conquer by a divine and sovereign possession. But the Spirit, the Divine is not only above Nature; it is master of Nature and cosmos; the soul rising into its spiritual poise must at least be capable of the same mastery by its unity with the Divine. It must be capable of controlling its own nature not only in calm or by forcing it to repose, but with a sovereign control of its play and activity. In the lower poise this is not possible because the soul acts through the mind and the mind can only act individually and fragmentarily in a contented obedience or a struggling subjection to that universal Nature through which the divine knowledge and the divine Will are worked out in the cosmos. But the Spirit is in possession of knowledge and will, of which it is the source and cause and not a subject; therefore in proportion as the soul assumes its divine or spiritual being, it assumes also control of the movements of its nature. It becomes, in the ancient language, svarat, free and a self-ruler over the kingdom of its own life and being. But also it increases in control over its environment, its world. This it can only do by universalising itself; for it is the divine and universal will that it must express in its action upon the world. It must first extend its consciousness and see the universe in itself instead of being like the mind limited by the physical, vital, sensational, emotional, intellectual outlook of the little divided personality; it must accept the world-truths, the world-energies, the world-tendencies, the world-purposes as its own instead of clinging to its own intellectual ideas, desires and endeavours, preferences, objects, intentions, impulses; these, so far as they remain, must be harmonised with the universal. It must then submit its knowledge and will at their very source to the divine Knowledge and the divine Will and so arrive through submission at immergence, losing its personal light in the Divine Light and its personal initiative in the divine initiative. To be first in tune with the Infinite, in harmony with the Divine, and then to be unified with the Infinite, taken into the Divine is its condition of perfect strength and mastery, and this is precisely the very nature of the spiritual life and the spiritual existence.
  The distinction made in the Gita between the Purusha and the prakriti gives us the clue to the various attitudes which the soul can adopt towards Nature in its movement towards perfect freedom and rule. The Purusha is, says the Gita, witness, upholder, source of the sanction, knower, lord, enjoyer; prakriti executes, it is the active principle and must have an operation corresponding to the attitude of the Purusha. The soul may assume, if it wishes, the poise of the pure witness, saksi; it may look on at the action of Nature as a thing from which it stands apart; it watches, but does not itself participate. We have seen the importance of this quietistic capacity; it is the basis of the movement of withdrawal by which we can say of everything, -- body, life, mental action, thought, sensation, emotion, -- "This is prakriti working in the life, mind and body, it is not myself, it is not even mine," and thus come to the soul's separation from these things and to their quiescence. This may, therefore, be an attitude of renunciation or at least of non-participation, tamasika, with a resigned and inert endurance of the natural action so long as it lasts, rajasika, with a disgust, aversion and recoil from it, sattvika, with a luminous intelligence of the soul's separateness and the peace and joy of aloofness and repose; but also it may be attended by an equal and impersonal delight as of a spectator at a show, joyous but unattached and ready to rise up at any moment and as joyfully depart. The attitude of the Witness at its highest is the absolute of unattachment and freedom from affection by the phenomena of the cosmic existence.

2.2.03 - The Divine Force in Work, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  2) Absolute faithfaith 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 ones will guided by the Divine Light sees as the thing to be donekartavya karma.
  3) 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 ones 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.

2.2.03 - The Psychic Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  The antaratman is the soul, the portion of the Divine that is at the inmost basis of the evolving individual and supports the mind and life and body which are the instrumental parts of nature through which it tries to grow from the material Inconscience towards the Divine Light and Immortality which are its proper being. The limitations of its instruments impose upon it an acceptance of the lower movements and a compromise between soul and nature which retard this movement even while it gets its means of advance from that interchange. The psychic being is the soul-form or soul-personality developing through this evolution and passing from life to life till all is ready for the higher evolution beyond the Ignorance.
  The psychic being is the Soul, the Purusha in the secret heart

22.08 - The Golden Chain, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga
   Dante saw a globe of light in front of him. As he was standing before the Divine Trinity in the Empyrean, suddenly he saw revealed to him a luminous globe and, within that luminous globe, as if its reflection, its reflected image, circling, moving. And as he gazed into that circling light, he saw himself. He saw himself in that circling light: himself not as he saw himself, but as that circling Divine Light saw him - its own image. 'I was there in the image as conceived by Him, not as conceived by me.'
   In our language we can say that the luminous globe was the supreme Divine and, then, within it, the whirling circling light - that was the Creative Power, the Divine Mother in Her creative mood. And, within that, I was there as Her child, in my true reality, not as I see myself but as She sees me; in that image I saw myself.

2.22 - The Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  For Purusha veils himself in this round, veils his divine and immortal being in ignorance and is subject to the law of an insistent limiting Prakriti. That law is the compelling rule of the three gunas. It is a triple stair that stumbles upward towards the Divine Light but cannot reach it. At its base is the law or dharma of inertia: the tamasic man inertly obeys in a customary mechanical action the suggestions and impulses, the round of will of his material and his half-intellectualised vital and sensational nature. In the middle intervenes the kinetic law or dharma; the rajasic man, vital, dynamic, active, attempts to impose himself on his world and environment, but only increases the wounding weight and tyrant yoke of his turbulent passions, desires and egoisms, the burden of his restless self-will, the yoke of his rajasic nature. At the top presses down upon life the harmonic regulative law or dharma; the sattwic man attempts to erect and follow his limited personal standards of reasoning knowledge, enlightened utility or mechanised virtue, his religions and philosophies and ethical formulas, mental systems and constructions, fixed channels of idea and conduct which do not agree with the totality of the meaning of life and are constantly being broken in the movement of the wider universal purpose.
  The dharma of the sattwic man is the highest in the circle of the gunas; but that too is a limited view and a dwarfed standard.
  --
  Yoga is to take refuge from all the perplexities and difficulties of our nature with this indwelling Lord of all Nature, to turn to him with our whole being, with the life and body and sense and mind and heart and understanding, with our whole dedicated knowledge and will and action, sarva-bhavena, in every way of our conscious self and our instrumental nature. And when we can at all times and entirely do this, then the Divine Light and
  Love and Power takes hold of us, fills both self and instruments and leads us safe through all the doubts and difficulties and perplexities and perils that beset our soul and our life, leads us to a supreme peace and the spiritual freedom of our immortal and eternal status, param santim, sthanam sasvatam.

2.22 - Vijnana or Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This is the first summit which enters into the divine perfection, sadharmaya, sadrsya; for all the rest only look up to it or catch some rays of its significance. The highest heights of mind or of overmind come still within the belt of a mitigated ignorance; they can refract a Divine Light but not pass it on in undiminished power to our lower members. For so long as we are within the triple stratum of mind, life and body, our active nature continues to work in the force of the ignorance even when the soul in Mind possesses something of the knowledge. And even if the soul were to reflect or to represent all the largeness of the knowledge in its mental consciousness, it would be unable to mobilise it rightly in force of action. The truth in its action might greatly increase, but it would still be pursued by a limitation, still condemned to a divisibility which would prevent it from working integrally in the power of the infinite. The power of a divinely illumined mind may be immense compared with ordinary powers, but it will still be subject to incapacity and there can be no perfect correspondence between the force of the effective will and the light of the idea which inspires it. The infinite Presence may be there in status, but dynamis of the operations of nature still belongs to the lower prakriti, must follow its triple modes of working and cannot give any adequate form to the greatness within it. This is the tragedy of ineffectivity, of the hiatus between ideal and effective will, of our constant incapacity to work out in living form and action the truth we feel in our inner consciousness that pursues all the aspiration of mind and life towards the divinity behind them. But the vijnana or gnosis is not only truth but truth-power, it is the very working of the infinite and divine nature; it is the divine knowledge one with the divine will in the force and delight of a spontaneous and luminous and inevitable self-fulfilment. By the gnosis, then, we change our human into a divine nature.
  What then is this gnosis and how can we describe it? Two opposite errors have to be avoided, two misconceptions that disfigure opposite sides of the truth of gnosis. One error of intellect-bounded thinkers takes vijnana as synonymous with the other Indian term buddhi and the buddhi as synonymous with the reason, the discerning intellect, the logical intelligence. The systems that accept this significance, pass at once from a plane of pure intellect to a plane of pure spirit. No intermediate power is recognised, no diviner action of knowledge than the pure reason, is admitted; the limited human means for facing truth is taken for the highest possible dynamics of consciousness, its topmost force and original movement. An opposite error, a misconception of the mystics identifies vijnana with the consciousness of the Infinite free from all ideation or else ideation packed into one essence of thought, lost to other dynamic action in the single and invariable idea of the One. This is the caitanyaghana of the Upanishad and is one movement or rather one thread of the many-aspected movement of the gnosis. The gnosis, the Vijnana is not only this concentrated consciousness of the infinite Essence, it is also and at the same time an infinite knowledge of the myriad play of the Infinite. It contains all ideation (not mental but supramental), but it is not limited by ideation, for it far exceeds all ideative movement. Nor is the gnostic ideation in its character an intellectual thinking; it is not what we call the reason, not a concentrated intelligence. For the reason is mental in its methods, mental in its acquisitions, mental in its basis, but the ideative method of the gnosis is self-luminous, supramental, its yield of thought-light spontaneous, not proceeding by acquisition, its thought-basis a rendering of conscious identities, not a translation of the impressions born of indirect contacts. There is a relation and even a sort of broken identity between the two forms of thought; for one proceeds covertly from other. Mind is born from that which is beyond mind. But they act on different planes and reverse each other's process.

2.24 - Gnosis and Ananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The gnosis does not reject the realisations of the lower planes; for it is not an annihilation or extinction, not a Nirvana but a sublime fulfilment of our manifested Nature. It possesses the first realisations under its own conditions after it has transformed them and made them elements of a divine order. The gnostic soul is the child, but the king-child;482 here is the royal and eternal childhood whose toys are the worlds and all universal Nature is the miraculous garden of the play that tires never. The gnosis takes up the condition of divine inertia; but this is no longer the inertia of the subject soul driven by Nature like a fallen leaf in the breath of the Lord. It is the happy passivity bearing an unimaginable intensity of action and Ananda of the Nature-Soul at once driven by the bliss of the mastering Purusha and aware of herself as the supreme shakti above and around him and mastering and carrying him blissfully on her bosom for ever. This biune being of Purusha-prakriti is as if a flaming Sun and body of Divine Light self-carried in its orbit by its own inner consciousness and power at one with the universal, at one with a supreme Transcendence. Its madness is a wise madness of Ananda, the incalculable ecstasy of a supreme consciousness and power vibrating with an infinite sense of freedom and intensity in its divine life-movements. Its action is supra-rational and therefore to the rational mind which has not the key it seems a colossal madness. And yet this that seems madness is a wisdom in action that only baffles the mind by the liberty and richness of its contents and the infinite complexity in fundamental simplicity of its motions, it is the very method of the Lord of the worlds, a thing no intellectual interpretation can fathom, -- a dance this also, a whirl of mighty energies, but the Master of the dance holds the hands of His energies and keeps them to the rhythmic order, the self-traced harmonic circles of his Rasa-Lila. The gnostic soul is not bound any more than the divine demoniac by the petty conventions and proprirties of the normal human life or the narrow rules through which it makes some shift to accommodate itself with the perplexing dualities of the lower nature and tries to guide its steps among the seeming contradictions of the world, to avoid its numberless stumbling-blocks and to foot with gingerly care around its dangers and pitfalls. The gnostic supramental life is abnormal to us because it is free to all the hardi-hoods and audacious delights of a soul dealing fearlessly and even violently with Nature, but yet it is the very normality of the infinite and all governed by the law of the Truth in its exact unerring process. It obeys the law of a self-possessed Knowledge, Love, Delight in an innumerable Oneness. It seems abnormal only because its rhythm is not measurable by the faltering beats of the mind, but yet it steps in a wonderful and transcendent measure.
  And what then is the necessity of a still higher step and what difference is there between the soul in gnosis and the soul in the Bliss? There is no essential difference, but yet a difference, because there is a transfer to another consciousness and a certain reversal in position, -- for each step of the ascent from Matter to the highest Existence there is a reversal of consciousness. The soul no longer looks up to something beyond it, but is in it and from it looks down on all that it was before. On all planes indeed the Ananda can be discovered because everywhere it exists and is the same. Even there is a repetition of the Ananda plane on each lower world of consciousness. But in the lower planes not only is it reached by a sort of dissolution into it of the pure mind or the life-sense or the physical awareness, but it is, as it were, itself diluted by the dissolved form of mind, life or matter held in the dilution and turned into a poor thinness wonderful to the lower consciousness but not comparable to its true intensities. The gnosis has on the contrary a dense light of essential consciousness483a in which the intense fullness of the Ananda can be. And when the form of gnosis is dissolved into the Ananda, it is not annulled altogether, but undergoes a natural change by which the soul is carried up into its last and absolute freedom; for it casts itself into the absolute existence of the spirit and is enlarged into its own entirely self-existent bliss infinitudes. The gnosis has the infinite and absolute as the conscious source, accompaniment, condition, standard, field and atmosphere of all its activities, it possesses it as its base, fount, constituent material, indwelling and inspiring Presence; but in its action it seems to stand out from it as its operation, as the rhythmical working of its activities, as a divine Maya483b or Wisdom-Formation of the Eternal. Gnosis is the divine Knowledge-Will of the divine Consciousness-Force; it is harmonic consciousness and action of prakriti-Purusha -- full of the delight of the divine existence. In the Ananda the knowledge goes back from these willed harmonies into pure self-consciousness, the will dissolves into pure transcendent force and both are taken up into the pure delight of the Infinite. The basis of the gnostic existence is the self-stuff and self-form of the Ananda.

2.24 - The Evolution of the Spiritual Man, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  When spirituality disengages itself in the consciousness and puts on its distinctive character, it is only at first a small kernel, a growing tendency, an exceptional light of experience amidst the great mass of normal unenlightened human mind, vitality, physicality which forms the outer self and engrosses our natural preoccupation. There are tentative beginnings and a slow evolution and hesitating emergence. An earlier first preliminary form of it creates a certain kind of religiosity which is not the pure spiritual temperament, but is of the nature of mind or life seeking or finding in itself a spiritual support or factor; in this stage man is mostly preoccupied with the utilisation of such contacts as he can get or construct with what is beyond him to help or serve his mental ideas or moral ideals or his vital and physical interests; the true turn to some spiritual change has not come. The first true formations take the shape of a spiritualisation of our natural activities, a permeating influence on them or a direction: there is a preparatory influence or influx in some part or tendency of the mind or life, - a spiritualised turn of thought with uplifting illuminations, or a spiritualised turn of the emotional or the aesthetic being, a spiritualised ethical formation in the character, a spiritualised urge in some life-action or other dynamic vital movement of the nature. An awareness comes perhaps of an inner light, of a guidance or a communion, of a greater Control than the mind and will to which something in us obeys; but all is not yet recast in the mould of that experience. But when these intuitions and illuminations grow in insistence and canalise themselves, make a strong inner formation and claim to govern the whole life and take over the nature, then there begins the spiritual formation of the being; there emerges the saint, the devotee, the spiritual sage, the seer, the prophet, the servant of God, the soldier of the spirit. All these take their stand on one part of the natural being lifted up by a spiritual light, power or ecstasy. The sage and seer live in the spiritual mind, their thought or their vision is governed and moulded by an inner or a greater Divine Light of knowledge; the devotee lives in the spiritual aspiration of the heart, its self-offering and its seeking; the saint is moved by the awakened psychic being in the inner heart grown powerful to govern the emotional and vital being; the others stand in the vital kinetic nature driven by a higher spiritual energy and turned by it towards an inspired action, a God-given work or mission, the service of some divine Power, idea or ideal. The last or highest emergence is the liberated man who has realised the Self and Spirit within him, entered into the cosmic consciousness, passed into union with the Eternal and, so far as he still accepts life and action, acts by the light and energy of the Power within him working through his human instruments of Nature. The largest formulation of this spiritual change and achievement is a total liberation of soul, mind, heart and action, a casting of them all into the sense of the cosmic Self and the Divine Reality.10 The spiritual evolution of the individual has then found its way and thrown up its range of Himalayan eminences and its peaks of highest nature. Beyond this height and largeness there opens only the supramental ascent or the incommunicable Transcendence.
  This then has been up till now the course of Nature's evolution of the spiritual man in the human mental being, and it may be questioned what is the exact sum of this achievement and its actual significance. In the recent reaction towards the life of the mind in Matter, this great direction and this rare change have been stigmatised as no true evolution of consciousness but rather a sublimated crudity of ignorance deviating from the true human evolution, which should be solely an evolution of life-power, the practical physical mind, the reason governing thought and conduct and the discovering and organising intelligence. In this epoch religion was pushed aside as an out-of-date superstition and spiritual realisation and experience discredited as a shadowy mysticism; the mystic in this view is the man who turns aside into the unreal, into occult regions of a self-constructed land of chimeras and loses his way there. This judgment proceeds from a view of things which is itself bound to pass into discredit, because it depends ultimately on the false perception of the material as alone real and the outward life as alone of importance.

2.25 - AFTER THE PASSING AWAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  It was morning. The devotees went to the shrine room, prostrated themselves before the Deity, and gradually assembled in the big hall. Narendra was clad in a new ochre cloth. The bright orange colour of his apparel blended with the celestial lustre of his face and body, every pore of which radiated a Divine Light. His countenance was filled with fiery brilliance and yet touched with the tenderness of love. He appeared to all as a bubble that had risen up in the Ocean of Absolute Existence and Bliss and assumed a human body to help in the propagation of his Master's message. All eyes were fixed on him. Narendra was then just twenty-four years old, the very age at which the great Chaitanya had renounced the world.
  Balaram had sent fruit and sweets to the monastery for the devotees' breakfast. Rakhal, Narendra, and a few others partook of the refreshments. After eating one or two morsels some of them cried out, "Blessed indeed is Balaram!" All laughed.

2.25 - List of Topics in Each Talk, #Evening Talks With Sri Aurobindo, #unset, #Zen
   | 23-01-39 | Cosmic Will, Karma, Mukti; Cosmic Spirit, psychic. Overmind; Hitler, Mussolini; Nirvana, Self, adhikra;. Yoga and external conduct; philosophy, Sadhana, Divine Light |
   | 24-01-39 | Politicians and power; Polycrates, Asuras; humanity, Ashram |

2.25 - Mercies and Judgements of Knowledge, #General Principles of Kabbalah, #Rabbi Moses Luzzatto, #Kabbalah
  good. New bestowals of Divine Light descend according
  to the selections which rise from the Name 52. They
  --
  be He, increases the bestowal of the Divine Light to
  creation.

2.25 - The Triple Transformation, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  A second approach made by the soul to the direct contact is through the heart: this is its own more close and rapid way because its occult seat is there, just behind in the heart-centre, in close contact with the emotional being in us; it is consequently through the emotions that it can act best at the beginning with its native power, with its living force of concrete experience. It is through a love and adoration of the All-beautiful and Allblissful, the All-Good, the True, the spiritual Reality of love, that the approach is made; the aesthetic and emotional parts join together to offer the soul, the life, the whole nature to that which they worship. This approach through adoration can get its full power and impetus only when the mind goes beyond impersonality to the awareness of a supreme Personal Being: then all becomes intense, vivid, concrete; the heart's emotion, feeling, spiritualised sense reach their absolute; an entire selfgiving becomes possible, imperative. The nascent spiritual man makes his appearance in the emotional nature as the devotee, the bhakta; if, in addition, he becomes directly aware of his soul and its dictates, unites his emotional with his psychic personality and changes his life and vital parts by purity, God-ecstasy, the love of God and men and all creatures into a thing of spiritual beauty, full of Divine Light and good, he develops into the saint and reaches the highest inner experience and most considerable change of nature proper to this way of approach to the Divine Being. But for the purpose of an integral transformation this too is not enough; there must be a transmutation of the thinking mind and all the vital and physical parts of consciousness in their own character.
  This larger change can be partly attained by adding to the experiences of the heart a consecration of the pragmatic will which must succeed in carrying with it - for otherwise it cannot be effective - the adhesion of the dynamic vital part which supports the mental dynamis and is our first instrument of outer action. This consecration of the will in works proceeds by a gradual elimination of the ego-will and its motive-power of desire; the ego subjects itself to some higher law and finally effaces itself, seems not to exist or exists only to serve a higher Power or a higher Truth or to offer its will and acts to the Divine Being as an instrument. The law of being and action or the light of Truth which then guides the seeker, may be a clarity or power or principle which he perceives on the highest height of which his mind is capable; or it may be a truth of the divine Will which he feels present and working within him or guiding him by a Light or a Voice or a Force or a divine Person or Presence. In the end by this way one arrives at a consciousness in which one feels the Force or Presence acting within and moving or governing all the actions and the personal will is entirely surrendered or identified with that greater Truth-Will, Truth-Power or Truth-Presence. A combination of all these three approaches, the approach of the mind, the approach of the will, the approach of the heart, creates a spiritual or psychic condition of the surface being and nature in which there is a larger and more complex openness to the psychic light within us and to the spiritual Self or the Ishwara, to the Reality now felt above and enveloping and penetrating us.
  --
  This is the first result, but the second is a free inflow of all kinds of spiritual experience, experience of the Self, experience of the Ishwara and the Divine Shakti, experience of cosmic consciousness, a direct touch with cosmic forces and with the occult movements of universal Nature, a psychic sympathy and unity and inner communication and interchanges of all kinds with other beings and with Nature, illuminations of the mind by knowledge, illuminations of the heart by love and devotion and spiritual joy and ecstasy, illuminations of the sense and the body by higher experience, illuminations of dynamic action in the truth and largeness of a purified mind and heart and soul, the certitudes of the Divine Light and guidance, the joy and power of the divine force working in the will and the conduct. These experiences are the result of an opening outward of the inner and inmost being and nature; for then there comes into play the soul's power of unerring inherent consciousness, its vision, its touch on things which is superior to any mental cognition; there is there, native to the psychic consciousness in its pure working, an immediate sense of the world and its beings, a direct inner contact with them and a direct contact with the Self and with the Divine, - a direct knowledge, a direct sight of Truth and of all truths, a direct penetrating spiritual emotion and feeling, a direct intuition of right will and right action, a power to rule and to create an order of the being not by the gropings of the superficial self, but from within, from the inner truth of self and things and the occult realities of Nature.
  Some of these experiences can come by an opening of the inner mental and vital being, the inner and larger and subtler mind and heart and life within us, without any full emergence of the soul, the psychic entity, since there too there is a power of direct contact of consciousness: but the experience might then be of a mixed character; for there could be an emergence not only of the subliminal knowledge but of the subliminal ignorance. An insufficient expansion of the being, a limitation by mental idea, by narrow and selective emotion or by the form of the temperament so that there would be only an imperfect self-creation and action and not the free soul-emergence, could easily occur. In the absence of any or of a complete psychic emergence, experiences of certain kinds, experiences of a greater knowledge and force, a surpassing of the ordinary limits, might lead to a magnified ego and even bring about instead of an outflowering of what is divine or spiritual an uprush of the titanic or demoniac, or might call in agencies and powers which, though not of this disastrous type, are of a powerful but inferior cosmic character. But the rule and guidance of the soul brings into all experience the tendency of light, of integration, of harmony and intimate rightness which is native to the psychic essence. A psychic or, more widely speaking, a psycho-spiritual transformation of this kind would be already a vast change of our mental human nature.

2.26 - The Ascent towards Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This makes it difficult for the mind to go beyond itself, to exceed its own level and spiritualise the nature; for what it cannot even make fully conscious, cannot securely mentalise and rationalise, it cannot spiritualise, since spiritualisation is a greater and more difficult integration. No doubt, by calling in the spiritual force, it can establish an influence and a preliminary change in some parts of the nature, especially in the thinking mind itself and in the heart which is nearest to its own province: but this change is not often a total perfection even within limits and what it does achieve is rare and difficult. The spiritual consciousness using the mind is employing an inferior means and, even though it brings in a Divine Light into the mind, a divine purity, passion, ardour into the heart or imposes a spiritual law upon the life, this new consciousness has to work within restrictions; for the most part it can only regulate or check the lower action of the life and rigorously control the body, but these members, even if refined or mastered, do not receive their spiritual fulfilment or undergo a perfection and transformation. For that it is necessary to bring in a higher dynamic principle which is native to the spiritual consciousness and by which, therefore, it can act in its own law and completer natural light and power and impose them upon the members.
  But even this intervention of a new dynamic principle and this powerful imposition may take long to succeed; for the lower parts of the being have their own rights and, if they are to be truly transformed, they must be made to consent to their own transformation. This is difficult to bring about because the natural propensity of each part of us is to prefer its own selflaw, its dharma, however inferior, to a superior law or dharma which it feels to be not its own; it clings to its own consciousness or unconsciousness, its own impulsions and reactions, its own dynamisation of being, its own way of the delight of existence.

2.27 - The Gnostic Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Higher-Mental being would act through the truth of thought, the truth of the idea and accomplish that in the life-action: but in the supramental gnosis thought is a derivative movement, it is a formulation of truth-vision and not the determining or the main driving force; it would be an instrument for expression of knowledge more than for arrival at knowledge or for action, - or it would intervene in action only as a penetrating point of the body of identity-will and identity-knowledge. So too in the illumined gnostic being truth-vision and in the intuitive gnostic being a direct truth-contact and perceptive truth-sense would be the mainspring of action. In the overmind a comprehensive immediate grasp of the truth of things and the principle of being of each thing and all its dynamic consequences would originate and gather up a great wideness of gnostic vision and thought and create a foundation of knowledge and action; this largeness of being and seeing and doing would be the varied result of an underlying identity-consciousness, but the identity itself would not be in the front as the very stuff of the consciousness or the very force of the action. But in the supramental gnosis all this luminous immediate grasp of the truth of things, truth-sense, truth-vision, truth-thought would get back into its source of identity-consciousness and subsist as a single body of its knowledge. The identity-consciousness would lead and contain everything; it would manifest as an awareness in the very grain of the being's substance putting forth its inherent self-fulfilling force and determining itself dynamically in form of consciousness and form of action. This inherent awareness is the origin and principle of the working of supramental gnosis; it could be sufficient in itself with no need of anything to formulate or embody it: but the play of illumined vision, the play of a radiant thought, the play of all other movements of the spiritual consciousness would not be absent; there would be a free instrumentation of them for their own brilliant functioning, for a divine richness and diversity, for a manifold delight of selfmanifestation, for the joy of the powers of the Infinite. In the intermediate stages or degrees of the gnosis there might be the manifestation of various and separate expressions of the aspects of the divine Being and Nature, a soul and life of love, a soul and life of Divine Light and knowledge, a soul and life of divine power and sovereign action and creation, and innumerable other forms of divine life; on the supramental height all would be taken up into a manifold unity, a supreme integration of being and life. A fulfilment of the being in a luminous and blissful integration of its states and powers and their satisfied dynamic action would be the sense of the gnostic existence.
  All supramental gnosis is a twofold Truth-consciousness, a consciousness of inherent self-knowledge and, by identity of self and world, of intimate world-knowledge; this knowledge is the criterion, the characteristic power of the gnosis. But this is not a purely ideative knowledge, it is not consciousness observing, forming ideas, trying to carry them out; it is an essential light of consciousness, the self-light of all the realities of being and becoming, the self-truth of being determining, formulating and effectuating itself. To be, not to know, is the object of The Gnostic Being the manifestation; knowledge is only the instrumentation of an operative consciousness of being. This would be the gnostic life on earth, a manifestation or play of truth-conscious being, being grown aware of itself in all things, no longer lost to consciousness of itself, no longer plunged into a self-oblivion or a half-oblivion of its real existence brought about by absorption in form and action, but using form and action with a delivered spiritual power for its free and perfect self-expression, no longer seeking for its own lost or forgotten or veiled and hidden significance or significances, no longer bound, but delivered from inconscience and ignorance, aware of its own truths and powers, determining freely in a movement always concurrent and in tune in every detail with its supreme and universal Reality its manifestation, the play of its substance, the play of its consciousness, the play of its force of existence, the play of its delight of existence.

2.28 - The Divine Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  95: A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual Divine Light and power and joy manifested in material Nature. That might be described, since it surpasses the mental human level, as a life of spiritual and supramental supermanhood. But this must not be confused with past and present ideas of supermanhood; for supermanhood in the mental idea consists of an overtopping of the normal human level, not in kind but in degree of the same kind, by an enlarged personality, a magnified and exaggerated ego, an increased power of mind, an increased power of vital force, a refined or dense and massive exaggeration of the forces of the human Ignorance; it carries also, commonly implied in it, the idea of a forceful domination over humanity by the superman. That would mean a supermanhood of the Nietzschean type; it might be at its worst the reign of the "blonde beast" or the dark beast or of any and every beast, a return to barbaric strength and ruthlessness and force: but this would be no evolution, it would be a reversion to an old strenuous barbarism. Or it might signify the emergence of the Rakshasa or Asura out of a tense effort of humanity to surpass and transcend itself, but in the wrong direction. A violent and turbulent exaggerated vital ego satisfying itself with a supreme tyrannous or anarchic strength of self-fulfilment would be the type of a Rakshasic supermanhood: but the giant, the ogre or devourer of the world, the Rakshasa, though he still survives, belongs in spirit to the past; a larger emergence of that type would be also a retrograde evolution. A mighty exhibition of an overpowering force, a self-possessed, self-held, even, it may be, an ascetically self-restrained mind-capacity and life-power, strong, calm or cold or formidable in collected vehemence, subtle, dominating, a sublimation at once of the mental and vital ego, is the type of the Asura. But earth has had enough of this kind in her past and its repetition can only prolong the old lines; she can get no true profit for her future, no power of self-exceeding, from the Titan, the Asura: even a great or supernormal power in it could only carry her on larger circles of her old orbit. But what has to emerge is something much more difficult and much more simple; it is a self-realised being, a building of the spiritual self, an intensity and urge of the soul and the deliverance and sovereignty of its light and power and beauty, - not an egoistic supermanhood seizing on a mental and vital domination over humanity, but the sovereignty of the Spirit over its own instruments, its possession of itself and its possession of life in the power of the spirit, a new consciousness in which humanity itself shall find its own self-exceeding and self-fulfilment by the revelation of the divinity that is striving for birth within it. This is the sole true supermanhood and the one real possibility of a step forward in evolutionary Nature.
  96: This new status would indeed be a reversal of the present law of human consciousness and life, for it would reverse the whole principle of the life of the Ignorance. It is for the taste of the Ignorance, its surprise and adventure, one might say, that the soul has descended into the Inconscience and assumed the disguise of Matter, for the adventure and the joy of creation and discovery, an adventure of the spirit, an adventure of the mind and life and the hazardous surprises of their working in Matter, for the discovery and conquest of the new and the unknown; all this constitutes the enterprise of life and all this, it might seem, would cease with the cessation of the Ignorance. Man's life is made up of the light and the darkness, the gains and losses, the difficulties and dangers, the pleasures and pains of the Ignorance, a play of colours moving on a soil of the general neutrality of Matter which has as its basis the nescience and insensibility of the Inconscient. To the normal life-being an existence without the reactions of success and frustration, vital joy and grief, peril and passion, pleasure and pain, the vicissitudes and uncertainties of fate and struggle and battle and endeavour, a joy of novelty and surprise and creation projecting itself into the unknown, might seem to be void of variety and therefore void of vital savour. Any life surpassing these things tends to appear to it as something featureless and empty or cast in the figure of an immutable sameness; the human mind's picture of heaven is the incessant repetition of an eternal monotone. But this is a misconception; for an entry into the gnostic consciousness would be an entry into the Infinite. It would be a self-creation bringing out the Infinite infinitely into form of being, and the interest of the Infinite is much greater and multitudinous as well as more imperishably delightful than the interest of the finite. The evolution in the Knowledge would be a more beautiful and glorious manifestation with more vistas ever unfolding themselves and more intensive in all ways than any evolution could be in the Ignorance. The delight of the Spirit is ever new, the forms of beauty it takes innumerable, its godhead ever young and the taste of delight, rasa, of the Infinite eternal and inexhaustible. The gnostic manifestation of life would be more full and fruitful and its interest more vivid than the creative interest of the Ignorance; it would be a greater and happier constant miracle.

2.3.01 - Concentration and Meditation, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  Concentration is necessary. By dhyana you awake the inner being; by concentration in life, in work, in the outer consciousness you make the outer being also fit to receive the Divine Light and Force.
  It is in the waking consciousness that all has to be realised. But that cannot be done without a full preparation in the inner being and it is this preparation that is being done for you in dhyana.

2.3.02 - The Supermind or Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
   to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the Divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha, and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) - the lower half of mind, life, Matter. This line is the intermediary Overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness such as we reach in Mind to regard as the sole or the chief
  Truth and all the rest as subordinate or contradictory to it.

2.3.03 - Integral Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Our aim is to pass from the Ignorance into the Divine Light, from death into Immortality, from Desire into self-existent Bliss, from limited human-animal consciousness into all-consciousness and
  God-consciousness, from the ignorant seeking of Mind into the self-existent knowledge of Supermind, from obscure half animal life into luminous God-force, from the material consciousness
  --
  Thy soul's need of Divine Light and the spirit's perfection can alone bear thee across the darkness of the many nights through which thou must pass, beyond the open or hidden pitfalls of the road, past the dangers of the precipice and the morass, through the battle with giant forces and the clutching of hands that mislead and the delusions of the night and the twilight, through false light and illusive glamour, triumphant over the blows and ordeals and nets and temptations of the gods and on and up to the immeasurable summits[.]

2.3.07 - The Mother in Visions, Dreams and Experiences, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  Yes - one aspiration to live in the Mother's light and force which bring the true knowledge and the true power. If that aspiration is fulfilled, then all else needed can be fulfilled - all the other lights can be contained in the Divine Light.
  17 February 1931

2.3.08 - The Physical Consciousness, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  If you understand and experience this truth, then only you will be able to realise what is meant by the inner mental, the inner vital, the inner physical consciousness. But it must be noted that this term "inner" is used in two different senses. Sometimes it denotes the consciousness behind the veil of the outer being, the mental or vital or physical within, which is in direct touch with the universal mind, the universal life forces, the universal physical forces. Sometimes, on the other hand, we mean an inmost mental, vital, physical, more specifically called the true mind, the true vital, the true physical consciousness which is nearest to the soul and can most easily and directly respond to the Divine Light and Power. There is no real Yoga possible, still less any integral Yoga, if we do not go back from the outer self and become aware of all this inner being and inner nature.
  For then alone can we break the limitations of the ignorant external self which receives consciously only the outer touches and knows things indirectly through the outer mind and senses, and become directly aware of the universal consciousness and the universal forces that play through us and around us. And
  --
   then only too can we hope to be directly aware of the Divine in us and directly in touch with the Divine Light and the Divine
  Force. Otherwise we can feel the Divine only through external signs and external results and that is a difficult and uncertain way and very occasional and inconstant, and it leads only to belief and not to knowledge, not to the direct consciousness and awareness of the constant presence.

2.4.01 - Divine Love, Psychic Love and Human Love, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  The human form is naturally unable to bear the Divine Love or contain it, because it is itself a creation of the ignorance, weak and impure. It must be transformed in order to be capable of that; it must become strong and pure. First of all, it must have the strength to love the Divine alone and turn away from all other ties. But besides that a new consciousness must be created in itfirst a consciousness of pure and purifying Divine Peace from above which must take hold of all down to the most physical then in that peace an increasing inner strength pure and unegoistic then the Divine Light and Knowledge transforming all the consciousness and movements. When this has been done, then the human form can contain the Divine Love and Ananda. Till then the touches of the Divine Love and Ananda are usually momentary or brief, they cannot remain. In an impure consciousness the Divine Love if it came in would create a perturbation and possibly be attacked by a mixture which would make it impossible for it to stay. It is therefore that touches only can come.
  ***

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  5. Even so, stand up as they laud thee, O doer of the pilgrimrite, shining out with thy Divine Light, with thy vast allregarding lustre.
  6. Go, O Fire, with perfect utterances of the word offering uninterruptedly the oblations, since thou hast become the messenger and the carrier of the offerings.
  --
  with Divine Lights, he who follows out the works of a comrade for his comrades like a courser running straight to his
  goal.
  --
  of her stream of Divine Light.
  acAEm vA\ vDAyApo Gt$ AvAB$mF fZ;t\ rodsF m
  --
  12. Set in thy singer, O Fire, the eye with which thou seest the trampler with his hooves, the demon-sorcerer; even as did Atharvan, burn with the Divine Light this being without knowledge who does hurt to the Truth.
  13. The cursing with which today couples revile each other, the curses which are born in the imprecations of the singers, the arrow which is born from the mind of wrath, with that pierce through the heart the demon-sorcerers.

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

3.1.01 - The Problem of Suffering and Evil, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  It is not to be denied, no spiritual experience will deny that this is an unideal and unsatisfactory world, strongly marked with the stamp of inadequacy, suffering, evil. Indeed this perception is in a way almost the starting-point of the spiritual urge - except for the few to whom the greater experience comes spontaneously without being forced to seek it by the strong or overwhelming, the afflicting and detaching sense of the Shadow overhanging the whole range of this manifested existence. But still the question remains whether this is indeed, as is contended, the essential character of all manifestation or so long at least as there is a physical world it must be of this nature, so that the desire of birth, the will to manifest or create has to be regarded as the original sin and withdrawal from birth or manifestation as the sole possible way of salvation. For those who perceive it so or with some kindred look - and these have been the majority - there are well-known ways of issue, a straight-cut to spiritual deliverance. But equally it may not be so but only seem so to our ignorance or to a partial knowledge - the imperfection, the evil, the suffering may be a besetting circumstance or a dolorous passage, but not the very condition of manifestation, not the very essence of birth in Nature. And if so, the highest wisdom will lie not in escape, but in the urge towards a victory here, in a consenting association with the Will behind the world, in a discovery of the spiritual gate to perfection which will be at the same time an opening for the entire descent of the Divine Light,
  Knowledge, Power, Beatitude.
  --
  Power of consciousness, raising the terrestrial level, creating a new stratum, but the highest yet remain to descend and it is by their descent that the riddle of terrestrial existence will receive its solution and not only the soul but Nature herself find her deliverance. This is the Truth which has been seen in flashes, in more and more entirety of its terms by the line of seers whom the Tantra would call the hero-seekers and the divine seekers and which may now be nearing the point of readiness for its full revelation and experience. Then whatever be the heavy weight of strife and suffering and darkness in the world, yet if there is this as its high result awaiting us, all that has gone before may not be counted too great a price by the strong and adventurous for the glory that is to come. At any rate the shadow lifts; there is a Divine Light that leans over the world and is not only a far-off incommunicable Lustre.
  It is true that the problem still remains why all this that yet is should have been necessary - those crude beginnings, this long, dark and stormy passage - why should the heavy and tedious price be demanded, why should evil and suffering ever have been

3.1.02 - Asceticism and the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  3) If there were not a resistance in vital human nature, a pressure of forces adverse to the change, forces which delight in imperfection and even in perversion, this change would effect itself without difficulty by a natural and painless floweringas, for example, your own powers of poetry and music have flowered out here with rapidity and ease under the light and rain of a spiritual and psychic influencebecause everything in you desired that change and your vital was willing to recognise imperfections, to throw away any wrong attitudee.g., the desire for mere fame and to be dedicated and perfect. Divinisation of life means, in fact, a greater art of life; for the present art of life produced by ego and ignorance is something comparatively mean, crude and imperfect (like the lower forms of art, music and literature which are yet more attractive to the ordinary human mind and vital), and it is by a spiritual and psychic opening and refinement that it has to reach its true perfection. This can only be done by its being steeped in the Divine Light and Flame in which its material will be stripped of all heavy dross and turned into the true metal.
  4) Unfortunately, there is the resistance, a very obscure and obstinate resistance. That necessitates a negative element in the Yoga, an element of rejection of things that stand in the way and of pressure upon those forms that are crude and useless to disappear, on those that are useful but imperfect or have been perverted to attain or to recover their true movement. To the vital this pressure is very painful, first, because it is obscure and does not understand and, secondly, because there are parts of it that want to be left to their crude motions and not to change. That is why the intervention of a psychic attitude is so helpful. For the psychic has the happy confidence, the ready understanding and response, the spontaneous surrender; it knows that the touch of the Guru is meant to help and not to hurt, or, like Radha in the poem, that whatever the Beloved does is meant to lead to the Divine Rapture.

3.2.02 - The Veda and the Upanishads, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  As to the Eleusinian mysteries, about which he has asked an explanation, they were connected with the same mystic knowledge as was held in India by the Vedic Rishis. Demeter and Persephone were goddesses worshipped by the Greeks; Demeter is the Earth-Mother and Persephone was the goddess of the Harvest, but in the mystic symbols Persephone represented the earth consciousness buried in the Ignorance and emerging into the Divine Light. The Eleusinian mysteries were instituted as an outward symbol of this secret knowledge.
  ***

32.03 - In This Crisis, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   We will not suffer the field of life and its richnesses to pass into the asuric hold. 'Give the devil his due' or 'Render unto Caesar what is Caesar's' - this will not be our motto. That would be a betrayal of faith, an attitude of divided loyalty. The Divine alone is the Sovereign; He has no partner in this domain. 'I, thy Lord, am a jealous God'. There can therefore be no compromise or friendship with the Asura, with the untruth. Neither is it wise to avoid or bypass him. No, not that. We have to look the opponent in the face; we have to refuse his demand and impose ours on him. Strong in the strength of our inner force, calling down the Divine Light of which we are devoted servants, protected by its
   power, we have to break into the very ranks of the asuric forces and go on baffling and overcoming them and in place of their ways and doings we have gradually to establish the ways and doings of Truth, Light and God.

3.2.09 - The Teachings of Some Modern Indian Yogis, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  As to the dilemma about the cruelty of things, I do not know what answer Ramdas would give. One answer might be that the Divine within is felt through the psychic being and the nature of the psychic being is that of the Divine Light, harmony, love, but it is covered by the mental and separative vital ego from which strife, hate, cruelty naturally come. It is therefore natural to feel in the kindness the touch of the Divine, while the cruelty is felt as a disguise or perversion in Nature, although that would not prevent the man who has the realisation from feeling and meeting the Divine behind the disguise. I have known even instances in which the perception of the Divine in all accompanied by an intense experience of universal love or a wide experience of an inner harmony had an extraordinary effect in making all around kind and helpful, even the most coarse and hard and cruel. Perhaps it is some such experience which is at the base of Ramdass statement about the kindness. As for the Divine working, the experience of the Vedantic realisation is that behind the confused mixture of good and evil something is working that he realises as the Divine and in his own life he can look back and see what each step, happy or unhappy, meant for his progress and how it led towards the growth of his spirit. Naturally this comes fully as the realisation progresses; before that he had to walk by faith and may have often felt his faith fail and yielded to grief, doubt and despair for a time.
  As for my writings, I dont know if there is any that would clear up the difficulty. You would find mostly the statement of the Vedantic experience, for it is that through which I passed and, though now I have passed to something beyond, it seems to me the most thorough-going and radical preparation for whatever is Beyond, though I do not say that it is indispensable to pass through it. But whatever the solution, it seems to me that the Vedantin is right in insisting that one must, to arrive at it, admit the two facts, the prevalence of evil and suffering here and the experience of that which is free from these thingsand it is only by the progressive experience that one can get a solutionwhe ther through reconciliation, a conquering descent or an escape. If we start from the basis taken as an axiom that the prevalence of suffering and evil in the present and in the hard, outward fact of things, disproves of itself all that has been experienced by sages and mystics of the other side, the realisable Divine, then no solution seems possible.

3.4.1 - The Subconscient and the Integral Yoga, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  The subconscient material plane is a field that still opposes the entrance of the Divine Light.
  ***

36.08 - A Commentary on the First Six Suktas of Rigveda, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Zen
   But why? Because it is thus that a spiritual seeker can see the manifestation of the All-Blissful, in the Vast. In our normal life-activities we have a partial consciousness and our mind remains narrow, degraded and twisted. So whatever we do turns out to be imperfect. And if we want to make our creations beautiful, blissful and perfect, we must break the barriers of this division, pettiness and poverty and rise into the everlasting poise and pure existence of the Vast. We are satisfied with a little, for our happiness and delight and enjoyment are confined to this material world alone. And from this sense-pleasure which is the outer form of the Somarasa we shall have to squeeze out true delight and immortality. This is possible only after one has invoked Indra, the Lord the senses and the presiding deity of the pure intellect. When the mind has become pure, when the Divine Being Within it has awakened, the aspirants delight gets satisfaction no longer in the little imperfect pleasures of the material world. The ecstasy of the divinised mind is surcharged with the Divine Light. One who has achieved this delight has also achieved the all the well-ordained rhythmic play of Truth inherent in the pure mind. It is there that an aspirant must pay particular attention to one thing. If all on a sudden truth and power descend from above into the aspirants mind in an excessive manner, then there is every possibility of his mental balance; even if it is not so, the manifestation of this truth and power takes place in a very distorted way. That is why the aspirant has been asked to pray in this fashion:
   O Indra, do Thou manifest thyself before me to the extent of my receptivity and, I pray, exceed not the limit.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  divine gifts, the cows of the Divine Light symbolised by the herds
  of the Sun, the horse of strength and power, the son of the inner
  --
  God-effective. As Adhrigu, the Divine Light in our embodied
  being, Agni is to bring to us an illumination of knowledge in

4.09 - The Liberation of the Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The ordinary idea is that it is not possible because all action is of the lower gunas, necessarily defective, sadosam, caused by the motion, inequality, want of balance, unstable strife of the gunas; but when these unequal gunas fall into perfect equilibrium, all action of Nature ceases and the soul rests in its quietude. The divine Being, we may say, may either exist in his silence or act in Nature through her instrumentation, but in that case must put on the appearance of her strife and imperfection. That may be true of the ordinary deputed action of the Divine in the human spirit with its present relations of soul to nature in an embodied imperfect mental being, but it is not true of the divine nature of perfection. The strife of the gunas is only a representation in the imperfection of the lower nature; what the three gunas stand for are three essential powers of the Divine which are not merely existent in a perfect equilibrium of quietude, but unified in a perfect consensus of divine action. Tamas in the spiritual being becomes a divine calm, which is not an inertia and incapacity of action, but a perfect power, sakti, holding in itself all its capacity and capable of controlling and subjecting to the law of calm even the most stupendous and enormous activity: Rajas becomes a self-effecting initiating sheer Will of the spirit, which is not desire, endeavour, striving passion, but the same perfect power of being, sakti, capable of an infinite, imperturbable and blissful action. Sattwa becomes not the modified mental light, prakasa, but the self-existent light of the divine being, jyotih, which is the soul of the perfect power of being and illumines in their unity the divine quietude and the divine will of action. The ordinary liberation gets the still Divine Light in the divine quietude, but the integral perfection will aim at this greater triune unity.
  When this liberation of the nature comes, there is a liberation also of all the spiritual sense of the dualities of Nature. In the lower nature the dualities are the inevitable effect of the play of the gunas on the soul affected by the formations of the sattwic, rajasic and tamasic ego. The knot of this duality is an ignorance which is unable to seize on the spiritual truth of things and concentrates on the imperfect appearances, but meets them not with a mastery of their inner truth, but with a strife and a shifting balance of attraction and repulsion, capacity and incapacity, liking and disliking, pleasure and pain, joy and sorrow, acceptance and repugnance; all life is represented to us as a tangle of these things, of the pleasant and the unpleasant, the beautiful and the unbeautiful, truth and falsehood, fortune and misfortune, success and failure, good and evil, the inextricable double web of Nature. Attachment to its likings and repugnances keeps the soul bound in this web of good and evil, joys and sorrows. The seeker of liberation gets rid of attachment, throws away from his soul the dualities, but as the dualities appear to be the whole act, stuff and frame of life, this release would seem to be most easily compassed by a withdrawal from life, whether a physical withdrawal, so far as that is possible while in the body, or an inner retirement, a refusal of sanction, a liberating distaste, vairagya, for the whole action of Nature. There is a separation of the soul from Nature. Then the soul watches seated above and unmoved, udasina, the strife of the gunas in the natural being and regards as an impassive witness the pleasure and pain of the mind and body. Or it is able to impose its indifference even on the outer mind and watches with the impartial calm or the impartial joy of the detached spectator the universal action in which it has no longer an active inner participation. The end of this movement is the rejection of birth and a departure into the silent self, moksa.

4.1.2 - The Difficulties of Human Nature, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  It is not necessary to put so many questions and get their separate answers. All your ten questions resolve themselves into one. In every human being there are two parts, the psychic with so much of the thinking mind and higher (emotional, larger dynamic) vital that is open to the psychic and cleaves to the souls aims and admits the higher experiences and on the other hand the lower vital and the physical or external being (external mind and vital included) which are attached to the ignorant personality and nature and do not want to change. It is the conflict between these two that makes all the difficulty of the sadhana. All the difficulties you enumerate arise from that and nothing else. It is only by curing the duality that one can overcome them. That happens when one is able to live within, aware of ones inner being, identified with it and to regard the rest as not oneself, as a creation of ignorant Nature from which one has separated oneself and which has to disappear and, secondly, when by opening oneself constantly to the Divine Light and Force and the Mothers presence a dynamic action of sadhana is constantly maintained which steadily pushes out the movements of the ignorance and substitutes even in the lower vital and physical being the movements of the inner and higher nature. There is then no struggle any longer, but an automatic growth of the divine elements and fading out of the undivine. The devotion of the heart and the increasing activity of the psychic being, which is best helped by devotion and self-giving, are the most powerful means for arriving at this condition.
  ***

4.2.2 - Steps towards Overcoming Difficulties, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  There cannot be any high endeavour, least of all in the spiritual field, which does not raise or encounter grave obstacles of a very persistent character. These are both internal and external, and, although in the large they are fundamentally the same for all, there may be a great difference in the distribution of their stress or the outward form they take. But the one real difficulty is the attunement of the nature with the working of the Divine Light and Power. Get that solved and the others will either disappear or take a subordinate place; and even with those difficulties that are of a more general character, more lasting because they are inherent in the work of transformation, they will not weigh so heavily because the sense of the supporting Force and a greater power to follow its movement will be there.
  ***

4.2.4.04 - The Psychic Fire and Some Inner Visions, #Letters On Yoga III, #Sri Aurobindo, #Integral Yoga
  The fire you saw was the fire of the psychic being, the fire of aspiration and tapasya, burning under the earth, that is to say, in the subconscient. It opens the earth, the physical consciousness to the Divine Light. Moonlight may symbolise the spiritual consciousness and the room your own personal being or individual physical consciousness. With these clues it will be easy for you to understand the significance of your experience.
  The fire you saw was again the psychic fire of purification and tapasya and the garl and was the offering it was preparing for the Mother, the psychic and divine consciousness (pearl and diamond) in the sadhak. The beautiful place was also probably a symbol of the psychic and the lotus indicated the opening of the psychic consciousness.

4.24 - The supramental Sense, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  There is at the same time an opening of new powers in all the senses, an extension of range, a stretching out of the physical consciousness to an undreamed capacity. The supramental transformation extends too the physical consciousness far beyond the limits of the body and enables it to receive with a perfect concreteness the physical contact of things at a distance. And the physical organs become capable of serving as channels for the psychic and other senses so that we can see with the physical waking eye what is ordinarily revealed only in the abnormal states and to the psychical vision, hearing or other sense knowledge. It is the spirit or the inner soul that sees and senses, but the body and its powers are themselves spiritualised and share directly in the experience. The entire material sensation is supramentalised and it becomes aware, directly and with a physical participation and, finally, a unity with the subtler instrumentation, of forces and movements and the physical, vital, emotional, mental vibrations of things and beings and feels them all not only spiritually or mentally but physically in the self and as movements of the one self in these many bodies. The wall that the limitations of the body and its senses have built around us is abolished even in the body and the senses and there is in its place the free communication of the eternal oneness. All sense and sensation becomes full of the Divine Light, the divine power and intensity of experience, a divine joy, the delight of the Brahman. And even that which is now to us discordant and jars on the senses takes its place in the universal concord of the universal movement, reveals its rasa, meaning, design and, by delight in its intention in the divine consciousness and its manifestation of its law and Dharma, its harmony with the total self, its place in the manifestation of the divine being, becomes beautiful and happy to the soul experience. All sensation becomes Ananda.
  The embodied mind in us is ordinarily aware only through the physical organs and only of their objects and of subjective experiences which seem to start from the physical experience and to take them alone, however remotely, for their foundation and mould of construction. All the rest, all that is not consistent with or part of or verified by the physical data, seems to it rather imagination than reality and it is only in abnormal states that it opens to other kinds of conscious experience. But in fact there are immense ranges behind of which we could be aware if we opened the doors of our inner being. These ranges are there already in action and known to a subliminal self in us, and much even of our surface consciousness is directly projected from them and without our knowing it influences our subjective experience of things. There is a range of independent vital or pranic experiences behind, subliminal to and other than the surface action of the vitalised physical consciousness. And when this opens itself or acts in any way, there are made manifest to the waking mind the phenomena of a vital consciousness, a vital intuition, a vital sense not dependent on the body and its instruments, although it may use them as a secondary medium and a recorder. It is possible to open completely this range and, when we do so, we find that its operation is that of the conscious life force individualised in us contacting the universal life force and its operations in things, happenings and persons. The mind becomes aware of the life consciousness in all things, responds to it through our life consciousness with an immediate directness not limited by the ordinary communication through the body and its organs, records its intuitions, becomes capable of experiencing existence as a translation of the universal Life or Prana. The field of which the vital consciousness and the vital sense are primarily aware is not that of forms but, directly, that of forces: its world is a. world of the play of energies, and form and event are sensed only secondarily as a result and embodiment of the energies. The mind working through the physical senses can only construct a view and knowledge of this nature as an idea in the intelligence, but it cannot go beyond the physical translation of the energies, and it has therefore no real or direct experience of the true nature of life, no actual realisation of the life force and the life spirit. It is by opening this other level or depth of experience within and by admission to the vital consciousness and vital sense that the mind can get the true and direct experience. Still, even then, so long as it is on the mental level, the experience is limited by the vital terms and their mental renderings and there is an obscurity even in this greatened sense and knowledge. The supramental transformation supravitalises the vital, reveals it as a dynamics of the spirit, makes a complete opening and a true revelation of all the spiritual reality behind and within the life force and the life spirit and of all its spiritual as well as its mental and purely vital truth and significance.

4.3.2 - Attacks by the Hostile Forces, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
  There is no issue out in such persistence in a wrong mood and a false attitude. It is the old foolish idea that the ignorance is the truth for you because you are still ignorant in your external consciousness and that if the Divine Light and Truth are not perfectly established in the ignorance, then the Light and Truth are false and the ignorance is the only truth and that to believe in the Truth and the Divine is a pretence. Nothing can be more irrational than these arguments of the dark Forces to which your external vital so foolishly lends its adherence. The Truth remains the Truth in spite of all denial and it is to that you will have to give your assent and allegiance, not to confusion and darkness.
  ***

5.04 - Supermind and the Life Divine, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Divine is Light and Power and Bliss; he can feel the Divine Light and Power and Bliss above him and descending into him, filling every strand of his nature, every cell and atom of his being, flooding his soul and mind and life and body, surrounding him like an illimitable sea and filling the world, suffusing all his feeling and sense and experience, making all his life truly and utterly divine. This and all else that the spiritual consciousness can bring to him the divine life will give him when it reaches its utmost completeness and perfection and the supramental truthconsciousness is fulfilled in all himself; but even before that he can attain to something of it all, grow in it, live in it, once the
  Supermind has descended upon him and has the direction of his

5.05 - Supermind and Humanity, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  This is the possibility we have to examine. If it is destined to fulfil itself, if man is not doomed to remain always as a vassal of the Ignorance, the disabilities of the human mind on which we have dwelt are not such as must remain irredeemably in possession and binding for ever. It could develop higher means and instrumentalities, pass over the last borders of the Ignorance into a higher knowledge, grow too strong to be held back by the animal nature. There would be a liberated mind escaping from ignorance into light, aware of its affiliation to Supermind, a natural agent of Supermind and capable of bringing down the supramental influence into the lower reaches of being, a creator in the light, a discoverer in the depths, an illuminant in the darkness, helping perhaps to penetrate even the Inconscient with the rays of a secret Superconscience. There would be a new mental being not only capable of standing enlightened in the radiance of the Supermind but able to climb consciously towards it and into it, training life and body to reflect and hold something of the supramental light, power and bliss, aspiring to release the secret divinity into self-finding and self-fulfilment and self-poise, aspiring towards the ascension to the divine consciousness, able to receive and bear the descent of the Divine Light and power, fitting itself to be a vessel of the divine Life.

7.02 - The Mind, #Words Of The Mother II, #The Mother, #Integral Yoga
  Higher mind: its superiority consists in its capacity to open to the Divine Light.
  Voice of the higher mind: in quest of Truth.

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  himself in full Divine Light; strong enough to reign in darkness amidst agony, and to have built himself
  a throne on his inextinguishable pyre. It is the Satan of the Republican and heretical Milton. . . . . the
  --
  the Spheres, being the Power -- a particle of the Divine Light ("Divinae particula aurae") yet left in
  themselves; the Soul (the fifth) "formed out of the tears of their eyes, and the sweat of their torments;

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  of Divine Light and fire, thrown down on to our [[Footnote continued on next page]]
  [[Vol. 1, Page]] 175 THE CLASSIFICATION OF THE MONADS.
  --
  reflected radiance of the Divine Light emanating from the collective body of those who are called the
  "LIGHTS" and the "FLAMES." But no other Kabalist has ever had the talent of heaping up one

BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  emanation of the Universal Mind -- the Daiviprakriti (the Divine Light emanating from the Logos*) -which formed the nuclei of all the "self-moving" orbs in Kosmos. It is the informing, ever-present
  moving-power and life-principle, the vital soul of the suns, moons, planets, and even of our Earth. The

ENNEAD 05.05 - That Intelligible Entities Are Not External to the Intelligence of the Good., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  8. When intelligence thus perceives this Divine Light, it is impossible to discern whence this light comes, from within or from without; for when it has ceased shining the subject first thinks that it came from within, and later that it came from without. But it is useless to seek the source of this light, for no question of location can be mooted in connection with it. Indeed, it could neither withdraw from us, nor approach us; it merely appears, or remains hidden. Therefore it cannot be sought; we must restfully wait till it appears, while preparing ourselves to contemplate it, just as the eye awaits the rising of the sun which appears above the horizon, or, as the poets say, which springs up from the ocean.
  588

ENNEAD 06.09 - Of the Good and the One., #Plotinus - Complete Works Vol 01, #Plotinus, #Christianity
  If your soul does not succeed in enjoying this spectacle, if she does not have the intuition of the Divine Light, if she remains cold and does not, within herself, feel a rapture such as that of a lover who sees the beloved object, and who rests within it, a rapture felt by him who has seen the true light, and whose soul has been overwhelmed with brilliance on approaching this light, then you have tried to rise to the divinity without having freed yourself from the hindrances which arrest your progress, and hinder your contemplation. You did not rise alone, and you retained within yourself something that separated you from Him; or rather, you were not yet unified. Though He be absent from all beings, He is absent from none, so that He is present (to all) without being present (to them). He is present only for those who are able to receive Him, and who are prepared for Him, and who are capable of harmonizing themselves with Him, to reach Him, and as it were to touch Him by virtue of the conformity they have with Him, and also by virtue of an innate power analogous to that which flows from Him, when at last their souls find themselves in the state where they were after having communicated with Him; then they can see Him so far as his nature is visible. I repeat: if you have not yet risen so far, the conclusion must be that you are still at a distance from Him, either by the obstacles of which we spoke above, or by the lack of such instruction as would have taught you the road to follow, and which would have imbued you with faith in things divine. In any case, you have no fault to find with any but yourself; for, to be alone, all you need to do156 is to detach yourself from everything. Lack of faith in arguments about it may be remedied by the following considerations.
  HOW SUCH AS RISE AS FAR AS THE SOUL MAY ACHIEVE FAITH IN THE INTELLIGIBLE.

Guru Granth Sahib first part, #unset, #Arthur C Clarke, #Fiction
  The Gurmukh knows the Divine Light, while the foolish self-willed manmukh gropes around in the darkness.
  One who sees that Light within each and every heart understands the Essence of the Guru's Teachings. ||4||
  --
  The Divine Light illuminates my inner being, and I am lovingly absorbed in the One.
  Meeting with the Holy Saint, my face is radiant; I have realized my pre-ordained destiny.
  --
  The Divine Light within is revealed, O Nanak, through this intuitive understanding. ||8||3||
  Siree Raag, First Mehl:

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  world and betook themselves to the highest regions of true Knowledge and Divine Light.
  229. There are two classes of Yogis, hidden and open. The former go through religious practices in secret
  --
  Infinite God within his heart, but when the illusion passes away, a single ray of Divine Light becomes
  sufficient to flood him with the eternal bliss of God.
  --
  The Master: But such is not the case with the true worshipper of God. The Divine Light to which he is
  drawn does not burn and cause death. It is like the lustre of a gem, shining yet soft, cool and soothing. It

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  Goddess of Divine Light Knowledge, comes down to redeem Satyavan from
  Death's grasp. Aswapati, the father of Savitri, is the Lord of Energy. Dyumatsena is "the one who has the shining hosts". It is all inner movement,
  --
  symbol of Divine Light and consciousness, and its highest step is their highest
  level.

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
  13) 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
  14) Each descent of the gaze on oneself is at the same time an ascension, an assumption, a gaze on the true objectivity. ~ Novalis, "Fragments."

The Riddle of this World, #unknown, #Unknown, #unset
  life-force in man are separated from the Divine Light and, so separated,
  they are an instrument for any power that can take hold of them,
  --
  into a form of Divine Light, divine action, strength, beauty and joy are
  impossible without this descending Force from the now invisible
  --
  entire descent of the Divine Light, Knowledge, Power, Beatitude.
  All spiritual experience affirms that there is a Permanent above the
  --
  there is a Divine Light that leans over the world and is not only a far-off
  incommunicable Lustre.

WORDNET














IN WEBGEN [10000/13]

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://www.goodreads.com/book/show/10341670-the-divine-lightning
https://esotericotherworlds.blogspot.com/2013/11/divine-light-mission.html
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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