classes ::: God, Greek,
children :::
branches ::: Gnosis

bookmarks: Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Gnosis
object:the Divine Gnosis
datecreated:2020-08-28
class:God


QUOTES


The gnosis does not seek, it possesses.
~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis

The gnostic soul is the child, but the king-child.
~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda

The intuitive mentality is still mind and not gnosis.
~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind

The reason deals with the finite and is helpless before the infinite.
~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis

The Lord gives wisdom (sophia), from his face come knowledge (gnosis) and understanding (sunesis)
~ Anonymous, The Bible, Proverbs 2.6

Gnosis is the characteristic, illumined, significant action of spirit in its own native reality.
~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,

The gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea.
~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,

Behind the appearance of these opposites are their truths and the truths of the Eternal are not in conflict with each other.
~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,

A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery.
~ Sri Aurobindo, The Life Divine, The Gnostic Being,

It is only by the loss of the bound souls exclusive passion for its freedom that there can come an absolute liberation of our nature.
~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda

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. But even the intuitive reason is not the gnosis; it is only an edge of light of the supermind finding its way by flashes of illumination into the mentality like lightnings in dim and cloudy places. Its inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane that make their way opportunely into our lower level of consciousness.
~ Sri Aurobindo, The Synthesis Of Yoga,



--- CHAPTERS
Sri Aurobindo
The Synthesis Of Yoga,
- 2.22 - Vijnana or Gnosis
- 2.23 - The Conditions of Attainment to the Gnosis
- 2.24 - Gnosis and Ananda

The Life Divine
- 2.27 - The Gnostic Being

Carl Jung, Aion, 1.13 - Gnostic Symbols of the Self

Peter J Carroll, Liber Null, LUX.01 - GNOSIS


--- LINKS
Gnosis Kheper
Gnosis Wikipedia
Gnosis (chaos magic) Wikipedia

--- FOOTER
see also ::: Vijnana, Knowledge

language class:Greek

see also ::: Knowledge, Sri_Ramana_Maharshi, Vijnana

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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

Knowledge
Sri_Ramana_Maharshi
Vijnana

AUTH

BOOKS
Full_Circle
Heart_of_Matter
Infinite_Library
Liber_Null
Life_without_Death
Modern_Man_in_Search_of_a_Soul
Psychological_Assessment_of_Adult_Posttraumatic_States__Phenomenology,_Diagnosis,_and_Measurement
The_Seals_of_Wisdom
The_Synthesis_Of_Yoga
Toward_the_Future

IN CHAPTERS TITLE
2.22_-_Vijnana_or_Gnosis
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_Gnosis_and_Ananda
LUX.01_-_GNOSIS

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
0.02_-_Letters_to_a_Sadhak
01.02_-_Natures_Own_Yoga
0_1961-10-15
0_1962-07-21
0_1963-03-23
0_1963-06-15
0_1965-05-19
0_1968-07-17
0_1971-12-25
02.02_-_Lines_of_the_Descent_of_Consciousness
02.03_-_An_Aspect_of_Emergent_Evolution
02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind
1.00g_-_Foreword
1.013_-_Defence_Mechanisms_of_the_Mind
1.01_-_Adam_Kadmon_and_the_Evolution
1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?
1.01_-_The_Unexpected
1.01_-_What_is_Magick?
1.02.4.1_-_The_Worlds_-_Surya
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Divine_Teacher
1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept
1.03_-_Preparing_for_the_Miraculous
1.03_-_The_Sephiros
1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.060_-_Tracing_the_Ultimate_Cause_of_Any_Experience
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_The_Sign_of_the_Fishes
1.07_-_Medicine_and_Psycho_therapy
1.081_-_The_Application_of_Pratyahara
1.08_-_On_freedom_from_anger_and_on_meekness.
1.10_-_Harmony
1.11_-_The_Master_of_the_Work
1.12_-_God_Departs
1.13_-_Gnostic_Symbols_of_the_Self
1.13_-_System_of_the_O.T.O.
1.14_-_Bibliography
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.15_-_Index
1.24_-_The_Advent_and_Progress_of_the_Spiritual_Age
1.27_-_The_Sevenfold_Chord_of_Being
1.3.5.02_-_Man_and_the_Supermind
1.3.5.03_-_The_Involved_and_Evolving_Godhead
1.66_-_Vampires
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1957-05-29_-_Progressive_transformation
1f.lovecraft_-_The_Last_Test
1f.lovecraft_-_Under_the_Pyramids
1.raa_-_Circles_3_(from_Life_of_the_Future_World)
1.rb_-_An_Epistle_Containing_the_Strange_Medical_Experience_of_Kar
2.02_-_THE_SCINTILLA
2.03_-_On_Medicine
2.03_-_THE_ENIGMA_OF_BOLOGNA
2.07_-_The_Knowledge_and_the_Ignorance
2.08_-_Three_Tales_of_Madness_and_Destruction
2.1.01_-_God_The_One_Reality
2.1.02_-_Classification_of_the_Parts_of_the_Being
2.1.03_-_Man_and_Superman
2.17_-_December_1938
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.19_-_Feb-May_1939
2.19_-_The_Planes_of_Our_Existence
2.20_-_The_Philosophy_of_Rebirth
2.21_-_The_Ladder_of_Self-transcendence
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.23_-_The_Conditions_of_Attainment_to_the_Gnosis
2.24_-_Gnosis_and_Ananda
2.25_-_List_of_Topics_in_Each_Talk
2.25_-_The_Higher_and_the_Lower_Knowledge
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.27_-_The_Gnostic_Being
2.28_-_The_Divine_Life
2.3.02_-_The_Supermind_or_Supramental
2.3.03_-_Integral_Yoga
2.3.03_-_The_Overmind
3.00.2_-_Introduction
30.09_-_Lines_of_Tantra_(Charyapada)
3.00_-_Introduction
3.02_-_SOL
3.02_-_The_Practice_Use_of_Dream-Analysis
3.02_-_The_Psychology_of_Rebirth
3.04_-_LUNA
3.05_-_SAL
3.07_-_The_Formula_of_the_Holy_Grail
3.08_-_The_Mystery_of_Love
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3-5_Full_Circle
3.7.2.05_-_Appendix_I_-_The_Tangle_of_Karma
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_The_Special_Phenomenology_of_the_Child_Archetype
4.05_-_The_Instruments_of_the_Spirit
4.07_-_Purification-Intelligence_and_Will
4.08_-_The_Liberation_of_the_Spirit
4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL
4.09_-_The_Liberation_of_the_Nature
4.1.01_-_The_Intellect_and_Yoga
4.10_-_The_Elements_of_Perfection
4.16_-_The_Divine_Shakti
4.18_-_Faith_and_shakti
4.19_-_The_Nature_of_the_supermind
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.23_-_The_supramental_Instruments_--_Thought-process
5.03_-_ADAM_AS_THE_FIRST_ADEPT
5.03_-_The_Divine_Body
5.04_-_THE_POLARITY_OF_ADAM
5.05_-_Supermind_and_Humanity
5.08_-_Supermind_and_Mind_of_Light
5.1.01_-_Terminology
6.0_-_Conscious,_Unconscious,_and_Individuation
Aeneid
APPENDIX_I_-_Curriculum_of_A._A.
Blazing_P2_-_Map_the_Stages_of_Conventional_Consciousness
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Imaginary_Beings_(text)
ENNEAD_02.09_-_Against_the_Gnostics;_or,_That_the_Creator_and_the_World_are_Not_Evil.
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.05_-_AUGOEIDES
LUX.06_-_DIVINATION
P.11_-_MAGICAL_WEAPONS
r1919_06_24
r1919_06_29
r1919_07_01
r1919_07_03
r1919_07_06
r1919_07_07
r1919_07_09
r1919_07_11
r1919_07_13
r1919_07_14
r1919_07_15
r1919_07_16
r1919_07_17
r1919_07_18
r1919_07_19
r1919_07_20
r1919_07_22
r1919_07_23
r1919_07_24
r1919_07_25
r1919_07_26
r1919_07_27
r1919_07_28
r1919_07_29
r1919_07_30
r1919_07_31
r1919_08_02
r1919_08_04
r1919_08_05
r1919_08_06
r1919_08_07
r1919_08_10
r1919_08_11
r1919_08_12
r1919_08_13
r1919_08_14
r1919_08_15
r1919_08_20
r1919_08_25
r1919_08_27
r1927_01_06
r1927_01_07
r1927_01_08
r1927_01_09
r1927_01_10
r1927_01_11
r1927_01_12
r1927_01_13
r1927_01_14
r1927_01_15
r1927_01_16
r1927_01_17
r1927_01_18
r1927_01_19
r1927_01_20
r1927_01_21
r1927_01_23
r1927_01_24
r1927_01_25
r1927_01_26
r1927_04_07
r1927_04_08
r1927_04_09b
r1927_04_10
r1927_04_18
r1927_10_24
r1927_10_25
r1927_10_29
r1927_10_31
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
The_Divine_Names_Text_(Dionysis)
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Riddle_of_this_World

PRIMARY CLASS

God
knowledge
Mental
path
subject
SIMILAR TITLES
Gnosis
Psychological Assessment of Adult Posttraumatic States Phenomenology, Diagnosis, and Measurement

DEFINITIONS


TERMS STARTING WITH

Gnosis ::: A state of direct experiential insight. Contrast with Knowledge and Wisdom.

Gnosis ::: a supreme totally self-aware and all-aware Intelligence. The Divine Gnosis is the Supermind.

Gnosis :::Gnosis or true supermind is a power above mind working in its own law, out of the direct identity of the supreme Self, his absolute self-conscious Truth knowing herself by her own power of absolute Light without any need of seeking, even the most luminous seeking.” The Upanishads (footnote)

Gnosis (Greek) [cf Sanskrit jnana knowledge] Knowledge; used by Plato and the Neoplatonists to signify the divine knowledge (gupta-vidya) attained through initiation; and means for the student the active penetration into and going beyond the veils of mind, by which process a true vision of reality is to be obtained.

Gnosis: Greek for Knowledge. Originally, a generic term for knowledge, in the first and second centuries A.D. it came to mean an esoteric knowledge of higher religious and philosophic truths to be acquired by an elite group of intellectually developed believers. (See: Gnosticism.)

Gnosis: (Gr. knowledge) Originally a generic term for knowledge, in the first and second centuries A.D. it came to mean an esoteric knowledge of higher religious and philosophic truths to be acquired by an elite group of intellectually developed believers. Philo Judaeus (30 B.C. to 50 A.D.) is a fore-runner of Jewish Gnosticism; the allegorical interpretation of the Old Testament, use of Greek philosophical concepts, particularly the Logos doctrine, in Biblical exegesis, and a semi-mystical number theory characterize his form of gnosis. Christian gnostics (Cerinthus, Menander, Saturninus, Valentine, Basilides, Ptolemaeus, and possibly Marcion) maintained that only those men who cultivated their spiritual powers were truly immortal, and they adopted the complicated teaching of a sphere of psychic intermediaries (aeons) between God and earthly things. There was also a pagan gnosis begun before Christ as a reformation of Greek and Roman religion. Philosophically, the only thing common to all types of gnosis is the effort to transcend rational, logical thought processes by means of intuition.

Gnosis ::: is a decentralized, permission-less blockchain-based platform that caters to the needs of prediction market.   BREAKING DOWN 'Gnosis'   A prediction market offers a platform for participants to make bets on the outcome of an event, like a soccer match or elections, and benefit in case of favorable outcomes. The traditional prediction markets, like betting avenues, are created and controlled by intermediaries, operate opaquely, offer limited market information, and have a scope of mistakes and unfair practices.

Gnosis or true supermind is a power above mind working in its own law, out of the direct identity of the supreme Self, his absolute self-conscious Truth knowing herself by her own power of absolute Light without any need of seeking, even the most luminous seeking.
   Ref: CWSA Vol. 17, Page: 71


Gnosis ::: …the description of gnosis applies to all consciousness that is based upon Truth of being and not upon the Ignorance or Nescience.
   Ref: CWSA Vol. 21-22, Page: 1004


Gnosis; While the literal translation for this word is "knowledge", it's meaning is closer to "insight" or, to use a more modern concept, "enlightenment". Rather than purely an intellectual understanding then, it is a "knowledge of the heart" (which is not meant to imply mere emotionalism) or wisdom. It is the complete comprehension that comes from both rational and intuited means.

gnosis ::: "a power above mind working in its own law, out of the direct identity of the supreme Self", a faculty superior to buddhi or intellect, possessing not only the "concentrated consciousness of the infinite Essence", but "also and at the same time an infinite knowledge of the myriad play of the Infinite"; (in 1919-20) the supra-intellectual consciousness (also called ideality or vijñana) with its three planes of logistic, hermetic and seer gnosis, each successive level being more "intense and large in light, imperative, instantaneous, the scope of the active knowledge larger, the way nearer to the knowledge by identity, the thought more packed with the luminous substance of self-awareness and all-vision"; (in most of 1927 before 29 October) a plane of consciousness usually referred to as above the supreme ...64 supermind and descending into it to form supreme supermind gnosis, also rising to the "invincible Gnosis of the Divine"; (in April 1927) a term encompassing three degrees of supramental gnosis (corresponding to planes later redefined as parts of the overmind system) and a fourth degree of divine gnosis; (from 29 October 1927 onwards) equivalent to "divine gnosis", a grade of consciousness above overmind (but sometimes distinguished from supermind, which occupies a similar position) and descending into it to form gnostic overmind or gnosis in overmind.

gnosis ::: Gnosis This word derives from the Greek word for knowledge. It refers to the divine knowledge sought by Gnostic initiates, who, contrary to the Christian view that salvation could be achieved at death, believed it could actually be obtained in life. The related word Agnosis, meaning ignorance, is the root of the modern term agnostic.

gnosis in overmind ::: (in late 1927 or 1928) the highest plane in the series of planes at the summit of the overmind system later called overmind gnosis, where overmind borders on supermind or divine gnosis.

gnosis: Intuitive and/ or initiated knowledge and awareness of the true nature of reality. (Not to be confused with the spiritual awareness Trait in Werewolf: The Apocalypse.)

gnosis ::: intuitive knowledge of spiritual truths.

gnosis ::: n. --> The deeper wisdom; knowledge of spiritual truth, such as was claimed by the Gnostics.

gnosis. See JNĀNA.

gnosis


TERMS ANYWHERE

13. all their physical actions are preceded by gnosis and remain in conformity with gnosis (S. sarvakāyakarmajNānapurvagamaM jNānānuparivarti; T. lus kyi las thams cad ye shes kyi sngon du 'gro shing ye shes kyi rjes su 'brang ba; C. yiqie shenye sui zhihui xing 一切身業隨智慧行)

14. all their verbal actions are preceded by gnosis and remain in conformity with gnosis (S. sarvavākkarmajNānapurvagamaM jNānānuparivarti; T. ngag gi las thams cad ye shes kyi sngon du 'gro shing ye shes kyi rjes su 'brang ba; C. yiqie kouye sui zhihui xing 一切口業隨智慧行)

15. all their mental actions are preceeded by gnosis and remain in conformity with gnosis (S. sarvamanaḥkarmajNānapurvagamaM jNānānuparivarti; T. yid kyi las thams cad ye shes kyi sngon du 'gro shing ye shes kyi rjes su 'brang ba; C. yiqie yiye sui zhihui xing 一切意業隨智慧行)

16. they enter into the perception of gnosis that is unobstructed and unimpeded with respect to the past (S. atīte 'dhvany asangam apratihataM jNānadarsanaM pravartate; T. 'das pa'i dus la ma chags ma thogs pa'i ye shes gzigs par 'jug pa; C. zhihui zhi guoqushi wu'ai 智慧知過去世無礙)

17. they enter into the perception of gnosis that is unobstructed and unimpeded with respect to the future (S. anāgate 'dhvany asangam apratihataM jNānadarsanaM pravartate; T. ma 'ongs pa'i dus la ma chags ma thogs pa'i ye shes gzigs par 'jug pa; C. zhihui zhi weilaishi wu'ai 智慧知未來世無礙)

18. they enter into the perception of gnosis that is unobstructed and unimpeded with respect to the present (S. pratyutpanne 'dhvany asangam apratihataM jNānadarsanaM pravartate; T. da ltar gyi dus la ma chags ma thogs pa'i ye shes gzigs par 'jug pa; C. zhihui zhi xianzaishi wu'ai 智慧知現在世無礙)

abduction ::: (logic) The process of inference to the best explanation.Abduction is sometimes used to mean just the generation of hypotheses to explain observations or conclusionsm, but the former definition is more common both in philosophy and computing.The semantics and the implementation of abduction cannot be reduced to those for deduction, as explanation cannot be reduced to implication.Applications include fault diagnosis, plan formation and default reasoning.Negation as failure in logic programming can both be given an abductive interpretation and also can be used to implement abduction. The abductive semantics of negation as failure leads naturally to an argumentation-theoretic interpretation of default reasoning in general.[Better explanation? Example?][Abductive Inference, John R. Josephson ].(2000-12-07)

abduction "logic" The process of {inference} to the best explanation. "Abduction" is sometimes used to mean just the generation of hypotheses to explain observations or conclusionsm, but the former definition is more common both in philosophy and computing. The {semantics} and the implementation of abduction cannot be reduced to those for {deduction}, as explanation cannot be reduced to implication. Applications include fault diagnosis, plan formation and {default reasoning}. {Negation as failure} in {logic programming} can both be given an abductive interpretation and also can be used to implement abduction. The abductive semantics of negation as failure leads naturally to an {argumentation}-theoretic interpretation of default reasoning in general. [Better explanation? Example?] ["Abductive Inference", John R. Josephson "jj@cis.ohio-state.edu"]. (2000-12-07)

actual gnosis ::: same as actualistic ideality.

Agnosia; The state of not having insight or Gnosis.

"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.” The Life Divine*

“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.” The Life Divine

amalavijNAna. (T. dri ma med pa'i rnam shes; C. amoluo shi/wugou shi; J. amarashiki/mukushiki; K. amara sik/mugu sik 阿摩羅識/無垢識). In Sanskrit, "immaculate consciousness"; a ninth level of consciousness posited in certain strands of the YOGACARA school, especially that taught by the Indian translator and exegete PARAMARTHA. The amalavijNAna represents the intrusion of TATHAGATAGARBHA (womb or embryo of buddhahood) thought into the eight-consciousnesses theory of the YOGACARA school. The amalavijNAna may have antecedents in the notion of immaculate gnosis (amalajNAna) in the RATNAGOTRAVIBHAGA and is claimed to be first mentioned in STHIRAMATI's school of YogAcAra, to which ParamArtha belonged. The term is not attested in Sanskrit materials, however, and may be of Chinese provenance. The most sustained treatment of the concept appears in the SHE LUN ZONG, an exegetical tradition of Chinese Buddhism built around ParamArtha's translation of ASAnGA's MAHAYANASAMGRAHA (She Dasheng lun). ParamArtha compares amalavijNAna to the perfected nature (PARINIsPANNA) of consciousness, thus equating amalavijNAna with the absolute reality of thusness (TATHATA) and therefore rendering it the essence of all dharmas and the primary catalyst to enlightenment. As "immaculate," the amalavijNAna emulates the emphasis in tathAgatagarbha thought on the inherent purity of the mind; but as "consciousness," amalavijNAna could also be sited within the YogAcAra philosophy of mind as a separate ninth level of consciousness, now construed as the basis of all the other consciousnesses, including the eighth ALAYAVIJNANA. See also BUDDHADHATU; FOXING.

ana loka ::: the world (loka) of vijñana, same as maharloka, "the plane of the gnosis" where "the infinite . . . is very concretely . . . the foundation from which everything finite forms itself". vij ñanam

ananda (chidghanananda) ::: bliss of "dense self-luminous consciousness" (cidghana), ananda possessed not "by reflection in the mental experience" (see ahaituka ananda) but "with a greater fullness and directness in the massed and luminous consciousness . . . which comes by the gnosis"; the form of subjective ananda connected with the plane of vijñana. cidghana suddha

ana (vijnana; vijnanam; vijnan) ::: "the large embracing consciousness . . . which takes into itself all truth and idea and object of knowledge and sees them at once in their essence, totality and parts or aspects", the "comprehensive consciousness" which is one of the four functions of active consciousness (see ajñanam), a mode of awareness that is "the original, spontaneous, true and complete view" of existence and "of which mind has only a shadow in the highest operations of the comprehensive intellect"; the faculty or plane of consciousness above buddhi or intellect, also called ideality, gnosis or supermind (although these are distinguished in the last period of the Record of Yoga as explained under the individual terms), whose instruments of knowledge and power form the vijñana catus.t.aya; the vijñana catus.t.aya itself; the psychological principle or degree of consciousness that is the basis of maharloka, the "World of the Vastness" that links the worlds of the transcendent existence, consciousness and bliss of saccidananda to the lower triloka of mind, life and matter, being itself usually considered the lowest plane of the parardha or higher hemisphere of existence. Vijñana is "the knowledge of the One and the Many, by which the Many are seen in the terms of the One, in the infinite unifying Truth, Right, Vast [satyam r.taṁ br.hat] of the divine existence". vij ñana ana ananda

Apolutrosis; Secret "Redemption" is seen as being helped by the rite of initiation which helps to impart gnosis. This word refers to both the rite and what is received from it.

Arete: Commonly pronounced as either ahr-eh-TAY or AIR-eh-tay, this word reflects the quality of excellence and Enlightened Will that allows a mage to alter reality through his Arts. (See Awakening, gnosis, magick.)

…a supreme totally self-aware and all-aware Intelligence. It is this to which we have given the name of Supermind or Gnosis.
   Ref: CWSA Vol. 21-22, Page: 1054


Avenika[buddha]dharma. (T. chos ma 'dres pa/ma 'dres pa'i chos; C. bugong[fo]fa; J. fuguho/fugubuppo; K. pulgong[bul]bop 不共[佛]法). In Sanskrit and PAli, "unshared factors"; special qualities that are unique to the buddhas. They usually appear in a list of eighteen (astAdasa AvenikA buddhadharmAḥ): (1)-(2) the buddhas never make a physical or verbal mistake; (3) their mindfulness never diminishes; (4) they have no perception of difference; (5) they are free from discursiveness; (6) their equanimity is not due to a lack of discernment; (7)-(12) they do not regress in their devotion, perseverance, recollection, concentration, wisdom, or liberation; (13)-(15) all their physical, verbal, and mental actions are preceded and followed by gnosis; and (16)-(18) they enter into the perception of the gnosis that is unobstructed and unimpeded with respect to the past, future, and present. An expanded listing of 140 such unshared factors is given in the YOGACARABHuMIsASTRA.

Avidya, the separative consciousness and the egoistic mind and life that flows from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of Supermind (the divine Gnosis) and lost the Truth.
   Ref: CWSA Vol. 35, Page: 103


Baidurya sngon po. (Vaidurya Ngonpo). In Tibetan, "Blue Beryl"; a commentary composed by the regent of the fifth DALAI LAMA, SDE SRID SANGS RGYAS RGYA MTSHO on the "four tantras" (rgyud bzhi), the basic texts of the Tibetan medical system. Completed in 1688, the work's full title is Gso ba rig pa'i bstan bcos sman bla'i dgongs rgyan rgyud bzhi'i gsal byed baidurya sngon po; it is an important treatise on the practice of Tibetan medicine (gso rig). Its two volumes explain the Tibetan medical treatise Bdud rtsi snying po yan lag brgyad pa gsang ba man ngag gi rgyud, a text probably by G.yu thog yon tan mgon po (Yutok Yonten Gonpo) the younger, but accepted by Sangs rgyas rgya mtsho to be an authentic work of the "Medicine Buddha" BHAIsAJYAGURU. The Baidurya sngon po covers a wide range of medical topics approximating physiology, pathology, diagnosis, and cure; although based on the four tantras, the text is a synthesis of earlier medical traditions, particularly those of the Byang (Jang) and Zur schools. Its prestige was such that it became the major reference work of a science that it brought to classical maturity. Sangs rgyas rgya mtsho's original commentary on the four tantras was supplemented by a set of seventy-nine (originally perhaps eighty-five) THANG KA (paintings on cloth) that he commissioned to elucidate his commentary. Each painting represented in detail the contents of a chapter, making up in total 8,000 vignettes, each individually captioned. These famous paintings, a crowning achievement in medical iconography, adorned the walls of the Lcags po ri (Chakpori) medical center that Sangs rgyas rgya mtsho founded in LHA SA in 1696; they were destroyed in 1959. It is the commentary most widely studied in the Sman rtsis khang (Mentsikang), a college founded by the thirteenth DALAI LAMA for the study of traditional Tibetan medicine.

Gnosis ::: A state of direct experiential insight. Contrast with Knowledge and Wisdom.

Gnosis ::: a supreme totally self-aware and all-aware Intelligence. The Divine Gnosis is the Supermind.

Gnosis :::Gnosis or true supermind is a power above mind working in its own law, out of the direct identity of the supreme Self, his absolute self-conscious Truth knowing herself by her own power of absolute Light without any need of seeking, even the most luminous seeking.” The Upanishads (footnote)

Gnosis (Greek) [cf Sanskrit jnana knowledge] Knowledge; used by Plato and the Neoplatonists to signify the divine knowledge (gupta-vidya) attained through initiation; and means for the student the active penetration into and going beyond the veils of mind, by which process a true vision of reality is to be obtained.

Gnosis: Greek for Knowledge. Originally, a generic term for knowledge, in the first and second centuries A.D. it came to mean an esoteric knowledge of higher religious and philosophic truths to be acquired by an elite group of intellectually developed believers. (See: Gnosticism.)

Gnosis: (Gr. knowledge) Originally a generic term for knowledge, in the first and second centuries A.D. it came to mean an esoteric knowledge of higher religious and philosophic truths to be acquired by an elite group of intellectually developed believers. Philo Judaeus (30 B.C. to 50 A.D.) is a fore-runner of Jewish Gnosticism; the allegorical interpretation of the Old Testament, use of Greek philosophical concepts, particularly the Logos doctrine, in Biblical exegesis, and a semi-mystical number theory characterize his form of gnosis. Christian gnostics (Cerinthus, Menander, Saturninus, Valentine, Basilides, Ptolemaeus, and possibly Marcion) maintained that only those men who cultivated their spiritual powers were truly immortal, and they adopted the complicated teaching of a sphere of psychic intermediaries (aeons) between God and earthly things. There was also a pagan gnosis begun before Christ as a reformation of Greek and Roman religion. Philosophically, the only thing common to all types of gnosis is the effort to transcend rational, logical thought processes by means of intuition.

Gnosis ::: is a decentralized, permission-less blockchain-based platform that caters to the needs of prediction market.   BREAKING DOWN 'Gnosis'   A prediction market offers a platform for participants to make bets on the outcome of an event, like a soccer match or elections, and benefit in case of favorable outcomes. The traditional prediction markets, like betting avenues, are created and controlled by intermediaries, operate opaquely, offer limited market information, and have a scope of mistakes and unfair practices.

Gnosis or true supermind is a power above mind working in its own law, out of the direct identity of the supreme Self, his absolute self-conscious Truth knowing herself by her own power of absolute Light without any need of seeking, even the most luminous seeking.
   Ref: CWSA Vol. 17, Page: 71


Gnosis ::: …the description of gnosis applies to all consciousness that is based upon Truth of being and not upon the Ignorance or Nescience.
   Ref: CWSA Vol. 21-22, Page: 1004


Gnosis; While the literal translation for this word is "knowledge", it's meaning is closer to "insight" or, to use a more modern concept, "enlightenment". Rather than purely an intellectual understanding then, it is a "knowledge of the heart" (which is not meant to imply mere emotionalism) or wisdom. It is the complete comprehension that comes from both rational and intuited means.

Bible The Judeo-Christian holy book. The Bible is neither the literal word of God translated into the various languages, nor a collection of superstitious folklore, but a Jewish and late Greek version of the archaic wisdom expressed in the ancient mystery-language. Blavatsky classes it among the largely esoteric works whose secret symbolism is found also in the Indian, Chaldean, and Egyptian scriptures. The real Hebrew Bible is to a certain extent known only in small part to its Talmudic and Qabbalistic interpreters. The primeval faith of Israel was not what it was made to be by those who would have converted the secret doctrine into a national exoteric religion — by David, Hezekiah, and later the Talmudists. To trace the steps by which the ancient gnosis was handed down, adapted, transformed, perverted, and yet mysteriously preserved, is work to satisfy the most diligent scholar. “The real Hebrew Bible was a secret volume, unknown to the masses, and even the Samaritan Pentateuch is far more ancient than the Septuagint. As for the former, the Fathers of the Church never even heard of it” (IU 2:471).

biognosis ::: n. --> The investigation of life.

"But the gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. This idea is not creative imagination, not something that constructs in a void, but light and power of eternal substance, truth-light full of truth-force; and it brings out what is latent in being, it does not create a fiction that never was in being.” The Synthesis of Yoga

“But the gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. This idea is not creative imagination, not something that constructs in a void, but light and power of eternal substance, truth-light full of truth-force; and it brings out what is latent in being, it does not create a fiction that never was in being.” The Synthesis of Yoga

cerebroscopy ::: n. --> Examination of the brain for the diagnosis of disease; esp., the act or process of diagnosticating the condition of the brain by examination of the interior of the eye (as with an ophthalmoscope).

cidghana (chidghana) ::: the "dense light of essential consciousness" belonging to the vijñana or gnosis, "in which the intense fullness of the Ananda can be": "a dense luminous consciousness, . . . the seedstate of the divine consciousness in which are contained living and . concrete all the immutable principles of the divine being and all the inviolable truths of the divine conscious-idea and nature"; short for cidghanananda. cidghana ahaituka ananda

Cosmic psychology: The science of diagnosis whereby the maladjustment of the individual to life can be treated by correctional thinking. It does not concern itself with prediction, fortune-telling, life readings, but deals with reactions developed in the individual by virtue of growth and development during his first day of life, through the law of adaptability to cosmic ray frequencies then present in the Earth’s magnetic field, and with experiences resulting from environmental stimulation of a preconditioned pattern of emotional reactions.

CSK Software ::: (company) An international software company formed by the merger of Quay Financial Software and Micrognosis, and fully owned by CSK Corporation, Japan.CSK Software is based in Frankfurt/Main (Germany) with offices in London (UK), Zurich (Switzerland), Madrid (Spain), and Singapore. Products segments are RDD: Enterprise Application Integration, main product is XGen, an universal message converter with GUI and connections also to SWIFT (SWIFT gold label). .E-mail: .Address: CSK Software AG, Opernplatz 2, D-60313 Frankfurt, Germany.Tel: +49 (69) 509 520. Fax: +49 (69) 5095 2333.(2003-05-13)

CSK Software "company" An international software company formed by the merger of {Quay Financial Software} and {Micrognosis}, and fully owned by {CSK Corporation}, Japan. CSK Software is based in Frankfurt/Main (Germany) with offices in London (UK), Zurich (Switzerland), Madrid (Spain), and Singapore. Products segments are RDD: Real-time data delivery, main product is {Slingshot} for delivering real-time data over the Internet (real push technology). ETS: Electronic Trading Systems, price calculation and automatic trading (with connections to {XONTRO} and {XETRA}). EAI: {Enterprise Application Integration}, main product is {XGen}, a universal message converter with {GUI} and connections also to {SWIFT}. {(http://csksoftware.com/)}. E-mail: "info@csksoftware.com". Address: CSK Software AG, Opernplatz 2, D-60313 Frankfurt, Germany. Tel: +49 (69) 509 520. Fax: +49 (69) 5095 2333. (2003-05-13)

Decumbiture: In astrological parlance, an horary figure erected for the moment when a person is taken ill, to serve as basis for astrological judgment as to the possible nature, prognosis and duration of the illness.

diagnoses ::: pl. --> of Diagnosis

diagnose ::: v. t. & i. --> To ascertain by diagnosis; to diagnosticate. See Diagnosticate.

diagnosis ::: Concerned with the development of algorithms and techniques that are able to determine whether the behaviour of a system is correct. If the system is not functioning correctly, the algorithm should be able to determine, as accurately as possible, which part of the system is failing, and which kind of fault it is facing. The computation is based on observations, which provide information on the current behaviour.

diagnosis ::: n. --> The art or act of recognizing the presence of disease from its signs or symptoms, and deciding as to its character; also, the decision arrived at.
Scientific determination of any kind; the concise description of characterization of a species.
Critical perception or scrutiny; judgment based on such scrutiny; esp., perception of, or judgment concerning, motives and character.


diagnosis: the identification and classification of a psychological disorder.

diagnostic ::: a. --> Pertaining to, or furnishing, a diagnosis; indicating the nature of a disease. ::: n. --> The mark or symptom by which one disease is known or distinguished from others.

diagnosticate ::: v. t. & i. --> To make a diagnosis of; to recognize by its symptoms, as a disease.

divine gnosis ::: the highest form of gnosis, the "invincible Gnosis of the Divine", also called (from 29 October 1927 onwards) supermind gnosis or supermind, "the secret Wisdom which upholds both our Knowledge and our Ignorance" and "which creates, governs and upholds the worlds". divine h hasya

Dogma ::: The prescriptions and beliefs of a particular religion. Generally dogma is good as a guide but should be abandoned in favor of gnosis when the time arises.

dynamic gnosis ::: same as pragmatic ideality.

dynamic inspirational revelation ::: the dynamic gnosis or pragmatic ideality raised to the inspired revelatory logistis.

dynamic ::: same as tapomaya; (in 1919) having the nature of dynamic gnosis or pragmatic ideality, which gives "the tapas of the future, the will at work now and hereafter for effectuation".

Ephesus was one of the foci of the universal secret doctrine, a laboratory whence sprang light derived from the quintessence of Buddhist, Zoroastrian, and Chaldean philosophy (IU 2:155). It was such in the early days of Christianity, and from it spread that Gnosis to which the Church was later so bitter an antagonist. It was “famous for its great metaphysical College where Occultism (Gnosis) and Platonic philosophy were taught in the days of the Apostle Paul. . . . It was at Ephesus where was the great College of the Essenes and all the lore the Tanaim had brought from the Chaldees” (TG 114).

Epinoia; Means "insight" as it comes from the higher connections of spirit. I can be translated as "wisdom" in the modern sense of the word. Without it one cannot gain Gnosis.

expert system ::: (artificial intelligence) A computer program that contains a knowledge base and a set of algorithms or rules that infer new facts from knowledge and from incoming data.An expert system is an artificial intelligence application that uses a knowledge base of human expertise to aid in solving problems. The degree of problem practice, they will perform both well below and well above that of an individual expert.The expert system derives its answers by running the knowledge base through an inference engine, a software program that interacts with the user and processes the results from the rules and data in the knowledge base.Expert systems are used in applications such as medical diagnosis, equipment repair, investment analysis, financial, estate and insurance planning, route scheduling for delivery vehicles, contract bidding, counseling for self-service customers, production control and training.[Difference from knowledge-based system?] (1996-05-29)

expert system "artificial intelligence" A computer program that contains a {knowledge base} and a set of {algorithms} or rules that infer new facts from knowledge and from incoming data. An expert system is an {artificial intelligence} application that uses a knowledge base of human expertise to aid in solving problems. The degree of problem solving is based on the quality of the data and rules obtained from the human expert. Expert systems are designed to perform at a human expert level. In practice, they will perform both well below and well above that of an individual expert. The expert system derives its answers by running the knowledge base through an {inference engine}, a software program that interacts with the user and processes the results from the rules and data in the knowledge base. Expert systems are used in applications such as medical diagnosis, equipment repair, investment analysis, financial, estate and insurance planning, route scheduling for delivery vehicles, contract bidding, counseling for self-service customers, production control and training. [Difference from "{knowledge-based system}"?] (1996-05-29)

full revelatory gnosis ::: same as full revelatory ideality.

geognosis ::: n. --> Knowledge of the earth.

Gnosiology: (Gr. gnosis, knowledge + logos, discourse) Theory of knowledge in so far as it relates to the origin, nature, limits and validity of knowledge as distinguished from methodology, the study of the basic concepts, postulates and presuppositions of the special sciences. -- L.W.

gnosis ::: "a power above mind working in its own law, out of the direct identity of the supreme Self", a faculty superior to buddhi or intellect, possessing not only the "concentrated consciousness of the infinite Essence", but "also and at the same time an infinite knowledge of the myriad play of the Infinite"; (in 1919-20) the supra-intellectual consciousness (also called ideality or vijñana) with its three planes of logistic, hermetic and seer gnosis, each successive level being more "intense and large in light, imperative, instantaneous, the scope of the active knowledge larger, the way nearer to the knowledge by identity, the thought more packed with the luminous substance of self-awareness and all-vision"; (in most of 1927 before 29 October) a plane of consciousness usually referred to as above the supreme ...64 supermind and descending into it to form supreme supermind gnosis, also rising to the "invincible Gnosis of the Divine"; (in April 1927) a term encompassing three degrees of supramental gnosis (corresponding to planes later redefined as parts of the overmind system) and a fourth degree of divine gnosis; (from 29 October 1927 onwards) equivalent to "divine gnosis", a grade of consciousness above overmind (but sometimes distinguished from supermind, which occupies a similar position) and descending into it to form gnostic overmind or gnosis in overmind.

gnosis ::: Gnosis This word derives from the Greek word for knowledge. It refers to the divine knowledge sought by Gnostic initiates, who, contrary to the Christian view that salvation could be achieved at death, believed it could actually be obtained in life. The related word Agnosis, meaning ignorance, is the root of the modern term agnostic.

gnosis in overmind ::: (in late 1927 or 1928) the highest plane in the series of planes at the summit of the overmind system later called overmind gnosis, where overmind borders on supermind or divine gnosis.

gnosis: Intuitive and/ or initiated knowledge and awareness of the true nature of reality. (Not to be confused with the spiritual awareness Trait in Werewolf: The Apocalypse.)

gnosis ::: intuitive knowledge of spiritual truths.

gnosis ::: n. --> The deeper wisdom; knowledge of spiritual truth, such as was claimed by the Gnostics.

gnosis. See JNĀNA.

gnosis

Gnostic; Both a specific sect mentioned by heresiologists, and a category for a number of sects that believed "Gnosis" had a salvational purpose.

GNOSTICIANS Members of an esoteric knowledge order, founded in
Alexandria in 300 BC and later extended throughout the whole eastern Mediterranean area.
They possessed gnosis (the knowledge of reality and life) and put it down in a rich symbolic literature. The central symbol was &


gnostic ::: (in 1919) same as vijñanamaya or ideal; (c. 1927-28) having the nature of gnosis, in various senses according to the date; sometimes regarded as higher than supramental.

gnostic intuition ::: (in 1919) same as ideal intuition; (in April 1927) intuition as the first degree of supramental gnosis, probably corresponding to the later intuitive overmind.

gnosticised supreme supermind ::: same as supreme supermind gnosis or the later supramentalised overmind.

Gnosticism ::: An ancient religious and spiritual philosophy that held gnosis as the highest form of insight, especially gnosis into the non-dualistic state. Many of the religions of the time could be viewed through a gnostic lens with the lessons of gnosis applied to their teachings. Sometimes this lead to Gnostics being deemed as heretics despite seemingly holding a kernel of truth outside of dogma.

Gnosticism ::: Any of various mystical initiatory religions, sects and knowledge schools which were most prominent in the first few centuries CE. It is also applied to modern revivals of these groups and, sometimes, by analogy to all religious movements based on secret knowledge gnosis.[4]

Gnosticism: One of various related beliefs about an imperfect Creation that can be transcended through enlightened knowledge/ awareness (gnosis) of one’s higher state of being.

gnostic overmind ::: (in late 1927 or 1928) the highest series of planes in the overmind system, where overmind is filled with divine gnosis; one of the higher planes in this series.

gnostic supermind ::: (in April 1927) the highest degree of supramental gnosis; it corresponds apparently to gnosis (above the supreme supermind) in the terminology of January 1927 and gnostic overmind (in the sense of the later overmind gnosis) in the terminology adopted by the end of 1927.

Gnostics Various schools — agreeing in fundamentals, differing in details according to their teachers — which inculcated gnosis (divine wisdom); they preceded or coincided with the early centuries of Christianity, and were grouped about Alexandria, Antioch, and other large centers of the Jewish-Hellenic-Syrian culture. The teachers include Philo Judaeus, Clement of Alexandria, Simon Magus and his pupil Menander, Saturninus, Basilides, Valentinus, Marcion, Celsus, and others. Their teachings in many respects were those of the ancient wisdom, derived from contact with the still extant sources in Egypt, India, Persia, and elsewhere.

gnostic T2 ::: (in early 1927) T2 in the gnosis above or in the supreme supermind.

gnostic thought ::: (in 1919) same as ideal thought; (in early 1927) thought in the gnosis above or in the supreme supermind

gnostic T ::: (in January 1927) same as T (which is evidently possible only in the unitary consciousness of the gnosis), a fusion of the elements of T3 and T2 into a faculty which "when it acts . . . is of the nature of omniscience and omnipotence".

hermetic gnosis ::: same as hermetic ideality.

Higher Planes ::: From the point of view of the ascent of consciousness from our mind upwards through a rising series of dynamic powers by which it can sublimate itself, the gradation can be resolved into a stairway of four main ascents, each with its high level of fulfilment. These gradations may be summarily described as a series of sublimations of the consciousness through Higher Mind, IlluminedMind and Intuition into Overmind and beyond it; there is a succession of self-transmutations at the summit of which lies the Supermind or Divine Gnosis.
   Ref: CWSA Vol. 21-22, Page: 972


highest gnosis ::: same as highest ideality.

highest inspired revelatory gnosis ::: the highest of the three forms of inspired revelatory logistis. highest logistic gnosis; highest logistic ideality; highest logistic vijñana;

highest inspired revelatory ideal reason ::: same as highest inspired revelatory gnosis.

highest revelation; highest revelatory gnosis ::: same as full revelatory ideality.

IGNORANCE. ::: Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life.

This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth.

Sevenfold Ignorance ::: If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, ip a spatial and temporal universe, wc see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many- sided self-ignorance. We are Ignorant of the Absolute which is the source of all being and becoming ; we take partial facts of being, temporal relations of the becoming for the whole truth of existence — that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self ; we take the constant mobility and mutation of the cosmic becom- ing in Time and Space for the whole truth of existence — that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming ; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-sclf — that is the tViTid, \Vie egoistic ignorance. V/c aie ignorant of oat eteinai becoming in Time ; we take this Uttle life in a small span of Time, in a petty field of Space for our beginning, our middle and our end, — that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is super-conscient, sub- conscient, intraconscient, circumcooscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence — that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming ; we take the mind or life or body or any two or all three tor our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to deter- mine sovereignly by its emergence from their operations, — that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoy- ment of our life in the world ; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, — that is the seventh, the practical ignorance.


“Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth,—truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother

ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.

Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine

"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine

"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother

". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine

"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga

"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*


imperative ::: (in 1920) being of the nature of a "revealingly imperative power of the spirit"s knowledge by identity", the element in the logos vijñana or highest representative ideality (see full revelatory ideality) that deals with "the imperatives of the infinite", connected with revelation in much the same way as representative with intuition and interpretative with inspiration, and evidently entering into the logistic ideality from a higher plane of imperative vijñana; (in early 1927) a plane related to, but higher than, the imperative vijñana of 1920, apparently occupying a position between the supreme supramental and the supreme supermind, for one of its forms "acts as an intermediary force, lifting the former into the latter". The forms of "the imperative" in 1927 are perhaps the "intuitive forms" which by January of that year had been arranged "in the gnosis", making them part of what at the end of October is called the overmind system. imperative vij ñana

Induction: (Lat. in and ducere, to lead in) i.e., to lead into the field of attention a number of observed particular facts as ground for a general assertion. "Perfect" induction is assertion concerning all the entities of a collection on the basis of elimination of each and every one of them. The conclusion sums up but does not go beyond the facts observed. Ordinarily, however, "induction" is used to mean ampliative inference as distinguished from explicative, i.e , it is the sort of inference which attempts to reach a conclusion concerning all the members of a class from observation of only some of them. Conclusions inductive in this sense are only probable, in greater or less degree according to the precautions taken in selecting the evidence for them. Induction is conceived by J. S. Mill, and generally, as essentially an evidencing process; but Whewell conceives it as essentially discovery, viz., discovery of some conception, not extracted from the set of particular facts observed, but nevertheless capable of "colligating" them, i.e., of expressing them all at once, (or, better stated, of making it possible to deduce them). For example, Kepler's statement that the orbit of Mars is an ellipse represented the discovery by him that the conception of the ellipse "colligated" all the observed positions of Mars. Mill's view of induction directly fits the process of empirical generalization; that of Whewell, rather the theoretical, explanatory part of the task of science. Charles Peirce, viewing induction as generalization, contrasts it not only with inference from antecedent to consequent ("deduction") but also with inference from consequent to antecedent, called by him "hypothesis" (also called by him "abduction" (q.v.), but better termed "diagnosis). -- C.J.D.

inspirational gnosis ::: same as inspired logistis.

inspired gnosis; inspired ideality ::: same as inspired logistis.

inspired revelatory gnosis; inspired revelatory ideal reason ::: same as inspired revelatory logistis.

intuitional gnosis ::: same as intuitional ideality.

Intuition The working of the inner vision, instant and direct cognition of truth. This spiritual faculty, though not yet in any sense fully developed in the human race, yet occasionally shows itself as hunches. Every human being is born with at least the rudiment of this inner sense. Plotinus taught that the secret gnosis has three degrees — opinion, science or knowledge, and illumination — and that the instrument of the third is intuition. To this, reason is subordinate, for intuition is absolute knowledge, founded on the identification of the mind with the object. Iamblichus wrote of intuition: “There is a faculty of the human mind, which is superior to all which is born or begotten. Through it we are enabled to attain union with the superior intelligences, to be transported beyond the scenes of this world, and to partake of the higher life and peculiar powers of the heavenly ones.” From another point of view, intuition may be described as spiritual wisdom, gathered into the storehouse of the spirit-soul through experiences in past lives; but this form may be described as automatic intuition. The higher intuition is a filling of the functional human mind with a ray from the divinity within, furnishing the mind with illumination, perfect wisdom and, in its most developed form, virtual omniscience for our solar system. This is the full functioning of the buddhic faculty in the human being; and when this faculty is thus aroused and working, it produces the manushya or human buddha.

intuitive gnosis ::: same as intuitional ideality.

intuitivity ::: (in 1919-20) a term for intuitive mind (also called intuivity), used especially with reference to three levels ("mechanical","pragmatic" and "truth-reflecting") regarded as higher counterparts of levels of the intellectual reason; (in April 1927) apparently the same as gnostic intuition, the first degree of supramental gnosis.

irfan :::   gnosis; direct perception of Reality

ishta. ::: beloved; the chosen  deity one worships; the particular aspect of the divine Reality with which the disciple will have to be in perfect communion before the supreme Gnosis becomes possible; the Self that is beyond name and form; the Supreme in its aspect of bliss

jNānadharmakāya. (T. ye shes chos sku). In Sanskrit, "knowledge truth body," one of the two divisions (along with the SVABHĀVAKĀYA) of the DHARMAKĀYA of a buddha. With the development of MAHĀYĀNA thought, the dharmakāya became a kind of transcendent principle in which all buddhas partake, and it is in this sense that the term is translated as "truth body." In the later Mahāyāna scholastic tradition, the dharmakāya was said to have two aspects. The first is the svabhāvakāya (alt. svābhāvikakāya), or "nature body," which is the ultimate nature of a buddha's mind; the second is the jNānakāya or "knowledge body," a buddha's omniscient gnosis. The final chapter of the ABHISAMAYĀLAMKĀRA sets forth an elliptic presentation of the svabhāvakāya that led to a number of different later interpretations. According to Ārya VIMUKTISENA's interpretation, the svabhāvakāya is not a separate buddha body, but rather the ultimate nature underpinning the other three bodies (the dharmakāya, SAMBHOGAKĀYA, and NIRMĀnAKĀYA). HARIBHADRA, influenced by YOGĀCĀRA scholastic positions, privileges the dharmakāya and says it has two parts: a knowledge body (jNānadharmakāya) and a svabhāvakāya, its ultimate nature. This controversy was widely debated in Tibet in the commentarial tradition. See also TRIKĀYA.

jNāna. (P. Nāna; T. ye shes; C. zhi; J. chi; K. chi 智). In Sanskrit, "gnosis," "knowledge," "awareness," or "understanding," numerous specific types of which are described in Buddhist literature. JNāna in the process of cognition implies specific understanding of the nature of an object and is necessarily preceded by SAMJNĀ ("perception"). JNāna is also related to PRAJNĀ ("wisdom"); where prajNā implies perfected spiritual understanding, jNāna refers to more general experiences common to a specific class of being, such as the knowledge of a sRĀVAKA, PRATYEKABUDDHA, or buddha. The YOGĀCĀRA school discusses four or five specific types of knowledge exclusive to the buddhas. The four knowledges are transformations of the eighth consciousnesses (VIJNĀNA): (1) Mirror-like knowledge, or great perfect mirror wisdom (ĀDARsAJNĀNA; mahādarsajNāna), a transformation of the eighth consciousness, the ĀLAYAVIJNĀNA, in which the perfect interfusion between all things is seen as if reflected in a great mirror. (2) The knowledge of equality, or impartial wisdom (SAMATĀJNĀNA), a transformation of the seventh KLIstAMANOVIJNĀNA, which transcends all dichotomies to see everything impartially without coloring by the ego. (3) The knowledge of specific knowledge or sublime contemplation (PRATYAVEKsANĀJNĀNA), a transformation of the sixth MANOVIJNĀNA, which recognizes the unique and common characteristics of all DHARMAs, thus giving profound intellectual understanding. (4) The knowledge that one has accomplished what was to be done (KṚTYĀNUstHĀNAJNĀNA), a transformation of the five sensory consciousnesses, wherein one perfects actions that benefit both oneself and others. The fifth of the five knowledges is the "knowledge of the nature of the DHARMADHĀTU" (DHARMADHĀTUSVABHĀVAJNĀNA). Each of these knowledges is then personified by one of the PANCATATHĀGATAs, sometimes given the names VAIROCANA, AKsOBHYA, RATNASAMBHAVA, AMITĀBHA, and AMOGHASIDDHI.

Jnana-vidya (Sanskrit) Jñāna-vidyā [from jñāna knoweldge + vidyā wisdom] Equivalent to Brahma-vidya or theosophy, the wisdom-tradition or gnosis. (BCW 11:271)

John the Baptist Considered by Christians the last of the Hebrew prophets and the forerunner and announcer of Jesus. His statement “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire” (Matt 3:11), is explained to mean that John as a non-initiate could impart no greater mysteries than those pertaining to the plane of matter — the exoteric gnosis and ritualism; while Jesus could impart the fire of spiritual knowledge (SD 2:566). His disciples are described as dissenters from the Essenes (IU 2:130).

knowledge-based system "artificial intelligence" (KBS) A program for extending and/or querying a {knowledge base}. The related term {expert system} is normally used to refer to a highly domain-specific type of KBS used for a specialised purpose such as medical diagnosis. The {Cyc} project is an example of a large KBS. (1999-09-07)

knowledge-based system ::: (artificial intelligence) (KBS) A program for extending and/or querying a knowledge base.The related term expert system is normally used to refer to a highly domain-specific type of KBS used for a specialised purpose such as medical diagnosis.The Cyc project is an example of a large KBS. (1999-09-07)

Knowledge_engineering ::: is a field of artificial intelligence (AI) that creates rules to apply to data in order to imitate the thought process of a human expert. It looks at the structure of a task or a decision to identify how a conclusion is reached. A library of problem-solving methods and the collateral knowledge used for each can then be created and served up as problems to be diagnosed by the system. The resulting software could then assist in diagnosis, trouble-shooting and solving issues either on its own or in a support role to a human agent.   :::BREAKING DOWN 'Knowledge Engineering'  Knowledge engineering sought to transfer the expertise of problem-solving human experts into a program that could take in the same data and come to the same conclusion. This approach is referred to as the transfer process and it dominated early knowledge engineering attempts. It fell out of favor, however, as scientists and programmers realized that the knowledge being used by humans in decision making is not always explicit. While many decisions can be traced back to previous experience on what worked, humans draw on parallel pools of knowledge that don’t always appear logically connected to the task at hand. Some of what CEOs and star investors refer to as gut feeling or intuitive leaps is better described as analogous reasoning and nonlinear thinking. These modes of thought don’t lend themselves to direct, step-by-step decision trees and may require pulling in sources of data that appear to cost more to bring in and process than it is worth.   The transfer process has been left behind in favor of a modeling process. Instead of attempting to follow the step-by-step process of a decision, knowledge engineering is focused on creating a system that will hit upon the same results as the expert without following the same path or tapping the same information sources. This eliminates some of the issues of tracking down the knowledge being used for nonlinear thinking, as the people doing it are often not aware of the information they are pulling on. As long as the conclusions are comparable, the model works. Once a model is consistently coming close to the human expert, it can then be refined. Bad conclusions can be traced back and debugged, and processes that are creating equivalent or improved conclusions can be encouraged.

knowledge, knowing, learning; gnosis; perception, cognition; art, skill, craft; means, cause, reason. (in some texts as marefat)

Knowledge ::: The ability of consciousness to form, cohere, and persist associations. The human brain is a complexity node capable of meta-analysis and self-introspection and hence is capable of knowledge acquisition that other species are incapable of. Contrast with Wisdom and Gnosis.

logistic gnosis ::: same as logistic ideality.

Logos; often translated as "word", it's true meaning is much more multifunctional (a better translation would be "reason"). The Logos is the light that gives Gnosis via communication. It is the Christ (not to be confused with Jesus). First there was a thought, then the word. We pass on knowledge in this world through words. It is something that gives us guidance by "seeing" or a certain amount of comprehension.

loka ::: "a way in which conscious being images itself", a world or plane of existence, including planes other than the material world, with which we may come into contact by "an opening of our mind and life parts to a great range of subjective-objective experiences in which these planes present themselves no longer as extensions of subjective being and consciousness, but as worlds; for the experiences there are organised as they are in our own world, but on a different plan, with a ... different process and law of action and in a substance which belongs to a supraphysical Nature". The principal lokas, described as the "seven worlds", are in ascending order: bhū (the world of anna1, matter), bhuvar (the world of pran.a, life-force), svar (the world of manas, mind), maharloka (the world of vijñana, gnosis), janaloka (the world of ananda, bliss), tapoloka (the world of [cit-]tapas, [consciousness]force), and satyaloka (the world of sat, absolute existence); when the three highest planes are combined into one world of saccidananda (existence-consciousness-bliss), the result is a scheme of five worlds, sometimes counted in descending order so that bhū becomes the fifth.

Marifah ::: Gnosis.

Mental transformation ::: All the works of the mind and intellect must first be heightened and widened, then illumined, lifted into the domains of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, then again trans- formed into the dynamic outpourings of the Overmind radiance, and these transfigured into the full light and sovereignty of the supramental Gnosis.

Miaoshan. (J. Myozen; K. Myoson 妙善). In Chinese, "Sublime Wholesomeness"; a legendary Chinese princess who is said to have been an incarnation of the BODHISATTVA GUANYIN (S. AVALOKITEsVARA). According to legend, Princess Miaoshan was the youngest of three daughters born to King Zhuangyan. As in the legend of Prince SIDDHĀRTHA, Miaoshan refused to fulfill the social expectations of her father and instead endured great privations in order to pursue her Buddhist practice. In frustration, Miaoshan's father banished her to a convent, where the nuns were ordered to break the princess's religious resolve. The nuns were ultimately unsuccessful, however, and in anger, the king ordered the convent set ablaze. Miaoshan escaped to the mountain of Xiangshan, where she pursued a reclusive life. After several years, her father contracted jaundice, which, according to his doctors' diagnosis, was caused by his disrespect toward the three jewels (RATNATRAYA). The only thing that could cure him would be a tonic made from the eyes and ears of a person who was completely free from anger. As fate would have it, the only person who fulfilled this requirement turned out to be his own daughter. When Miaoshan heard of her father's dilemma, she willingly donated her eyes and ears for the tonic; and upon learning of their daughter's selfless generosity and filiality, Miaoshan's father and mother both repented and became devoted lay Buddhists. Miaoshan then apotheosized into the goddess Guanyin, specifically her manifestation as the "thousand-armed and thousand-eyed Guanyin" (SĀHASRABHUJASĀHASRANETRĀVALOKITEsVARA). Later redactions of the legend include Miaoshan's visit to hell, where she was said to have relieved the suffering of the hell denizens. The earliest reference to the Miaoshan legend appears in stele fragments that date from the early eleventh century, discovered at a site near Hangzhou. Other written sources include the Xiangshan baojuan ("Precious Scroll of Xiangshan Mountain"), which was revealed to a monk and then transmitted and disseminated by a minor civil servant. With the advent of the Princess Miaoshan legend, the Upper Tianzhu monastery, already recognized as early as the tenth century as a Guanyin worship site, became a major pilgrimage center. The earliest complete rendition of the Miaoshan legend dates from the early Song dynasty (c. twelve century). Thereafter, several renditions of the legend were produced up through the Qing dynasty.

More on Gnosis

multiaxial diagnosis: used in the DSM classification system of mental disorders, whereby patients are assessed on a variety of axises (e.g. clinical conditions, psychosocial and environmental factors)

Mycin ::: An early backward chaining expert system that used artificial intelligence to identify bacteria causing severe infections, such as bacteremia and meningitis, and to recommend antibiotics, with the dosage adjusted for patient's body weight – the name derived from the antibiotics themselves, as many antibiotics have the suffix "-mycin". The MYCIN system was also used for the diagnosis of blood clotting diseases.

overmind ::: (from 29 October 1927 onwards) the highest plane or system of planes of consciousness below supermind or divine gnosis; especially the principal plane in the overmind system, apparently corresponding to what earlier in 1927 was referred to as supreme supermind. Possessing "an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity", the overmind "takes up all that is in the three steps below it and raises their characteristic workings to their highest and largest power, adding to them a universal wideness of consciousness and force"

overmind gnosis ::: (c. 1931, in the diagram on page 1360) the highest plane of overmind, defined as "supermind subdued to the overmind play" (see supermind); it may also be regarded as a series of planes.

overmind system ::: a term used on 29 October 1927 (when the word "overmind" first occurs) for what earlier in that year had consisted of a series of planes, divisible into four groups, rising from supramentality to gnostic supermind. In 1933, Sri Aurobindo wrote that the overmind "can for convenience be divided into four planes", which he called mental overmind, intuitive overmind or overmind intuition, true overmind, and supramental overmind or overmind gnosis, "but there are many layers in each and each of these can be regarded as a plane in itself". In the diagram of overmind gradations on page 1360 (c. 1931), mental overmind seems to be missing, but overmind logos is listed between intuitive overmind and formative maya, the latter evidently designating the principal plane of true overmind. Overmind logos may represent mental overmind; its position in the diagram could be explained if its highest level is assumed to be a form of mental overmind taken up into true overmind and constituting a plane of overmind proper, like the supramentalised mind in overmind of 1927-28.P

pharmacognosis ::: n. --> That branch of pharmacology which treats of unprepared medicines or simples; -- called also pharmacography, and pharmacomathy.

pharmacognosy ::: n. --> Pharmacognosis.

pharmacography ::: n. --> See Pharmacognosis.

pharmacomathy ::: n. --> See Pharmacognosis.

Pistis ::: Also "Faith". A state of mind that surpasses belief in that in requires one to surrender certain notions of reality or of their existing paradigm in order to experience something that they would not otherwise experience. Pistis blossoms into gnosis and works because of the connection to the Causal that every conscious moment reverberates from.

Planes, Higher ::: …from the point of view of the ascent of consciousness from our mind upwards through a rising series of dynamic powers by which it can sublimate itself, the gradation can be resolved into a stairway of four main ascents, each with its high level of fulfilment. These gradations may be summarily described as a series of sublimations of the consciousness through Higher Mind, IlluminedMind and Intuition into Overmind and beyond it; there is a succession of self-transmutations at the summit of which lies the Supermind or Divine Gnosis.
   Ref: CWSA Vol. 21-22, Page: 972


Pneumatic; One who identifies with the spirit (pneuma) as opposed to the material world (hylic) or the intellect alone (psychic). The pneuma is the spark (spinther) that came from and is drawn to reunite with the Father. One who awakens it within the self does it through gnosis.

pragmatic gnosis ::: same as pragmatic ideality.

prajNā. (P. paNNā; T. shes rab; C. bore/hui; J. hannya/e; K. panya/hye 般若/慧). In Sanskrit, typically translated "wisdom," but having connotations perhaps closer to "gnosis," "awareness," and in some contexts "cognition"; the term has the general sense of accurate and precise understanding, but is used most often to refer to an understanding of reality that transcends ordinary comprehension. It is one of the most important terms in Buddhist thought, occurring in a variety of contexts. In Buddhist epistemology, prajNā is listed as one of the five mental concomitants (CAITTA) that accompany all virtuous (KUsALA) states of mind. It is associated with correct, analytical discrimination of the various factors (DHARMA) enumerated in the Buddhist teachings (dharmapravicaya). In this context, prajNā refers to the capacity to distinguish between the faults and virtues of objects in such a way as to overcome doubt. PrajNā is listed among the five spiritual "faculties" (PANCENDRIYA) or "powers" (PANCABALA), where it serves to balance faith (sRADDHĀ) and to counteract skeptical doubt (VICIKITSĀ). PrajNā is also one of the three trainings (TRIsIKsĀ), together with morality (sĪLA) and concentration (SAMĀDHI). In this context, it is distinguished from the simple stability of mind developed through the practice of concentration and refers to a specific understanding of the nature of reality, likened to a sword that cuts through the webs of ignorance (see ADHIPRAJNĀsIKsĀ). Three specific types of wisdom are set forth, including the wisdom generated by learning (sRUTAMAYĪPRAJNĀ), an intellectual understanding gained through listening to teachings or reading texts; the wisdom generated by reflection (CINTĀMAYĪPRAJNĀ), which includes conceptual insights derived from one's own personal reflection on those teachings and from meditation at a low level of concentration; and the wisdom generated by cultivation (BHĀVANĀMAYĪPRAJNĀ), which is a product of more advanced stages in meditation. This last level of wisdom is related to the concept of insight (VIPAsYANĀ). The term also appears famously in the term PRAJNĀPĀRAMITĀ or "perfection of wisdom," which refers to the wisdom whereby bodhisattvas achieved buddhahood, as well as a genre of texts in which that wisdom is set forth.

pratisarana. [alt. pratisarana] (P. patisarana; T. rton pa; C. yi; J. e; K. ŭi 依). In Sanskrit, "reliance," "support," or "point of reference"; four things to be relied upon in the interpretation of a given teaching. The four are (1) to rely on the meaning (ARTHA), not the mere "letter" (vyaNjana) or words; (2) to rely on the teachings (DHARMA), not the person (PUDGALA) who delivers those teachings; (3) to rely on true gnosis or knowledge (JNĀNA), not the unreliable testimony of the ordinary consciousnesses (VIJNĀNA); (4) to rely on the definitive meaning (NĪTĀRTHA), not the provisional meaning (NEYĀRTHA).

Prayer ::: An act of beseechment to a higher power or aspect of oneself. The reasons can vary and what is asked for can vary, but faith is often required to break through with a request unless there is foundational gnosis to fall back on.

present gnosis ::: same as actualistic ideality. present trik trikaladrsti

primary logistic gnosis ::: same as intuitional ideality. primary utth utthapana

Prognosis: An astrological term, originally synonymous with prediction; usage has attached to it a more conservative meaning, that of “a probability of outcome.”

prognosis ::: n. --> The act or art of foretelling the course and termination of a disease; also, the outlook afforded by this act of judgment; as, the prognosis of hydrophobia is bad.

prognosis: when used in clinical psychology, refers to the expected eventual outcome of a disorder.

prognostic ::: a. --> Indicating something future by signs or symptoms; foreshowing; aiding in prognosis; as, the prognostic symptoms of a disease; prognostic signs.
That which prognosticates; a sign by which a future event may be known or foretold; an indication; a sign or omen; hence, a foretelling; a prediction.
A sign or symptom indicating the course and termination of a disease.


prophasis ::: n. --> Foreknowledge of a disease; prognosis.

Religion ::: A group that observes a common set of spiritual beliefs (dogma) and that works to better understand those beliefs and apply their tenets in their everyday lives. A religion, on this site, will tend to refer more to the established spiritual groups of humanity and not to practices, paradigms, and schools of thought that seek gnosis as opposed to a reliance on belief and blind faith.

revelatory gnosis ::: same as revelatory logistis.

schizophrenia in remission: a diagnostic label to indicate that at the time of diagnosis, the client is free of schizophrenic symptoms, but has had periods of schizophrenia in the past.

screen dump "graphics" (Or "screen shot") An {image}, often stored in a file, of what was displayed on a computer's screen at some time. Sending someone a screen dump can be very useful for remote support and diagnosis because it may show important details that the user didn't realise were significant, e.g. which {web browser} they were using. (2009-01-05)

secondary ideality ::: (in 1918) same as superior ideality; (in 1919) same as secondary logistic gnosis or inspired logistis).

secondary logistic gnosis ::: same as inspired logistis. secondary utth utthapana

seer gnosis ::: same as seer ideality.

Shruti: “Vijnana or Gnosis. The region of Sacchidananda where one becomes pure Truth Consciousness.”

Sige (Greek) Silence; one of the fundamental hypostases in early Gnosticism. The gnosis was said to rest on a mystic square whose angles were sige (silence), bythos (the deep), nous (understanding), and aletheia (truth). In the Valentinian theogony, bythos and sige are the primordial binary. See also SILENCE

Sigil ::: A symbol, typically derived through gnosis, vision, or bespoke system, that has intent attached to it. This site qualifies sigils to be either representative of entities potentially to be worked with or symbols created by the magician in order to work magic. Note though that some might use the definition in broader terms than that.

Sinai (Hebrew) Sīnai Often Har Sinai (Mount Sinai). A holy mountain of the Jews, associated particularly with Moses and Jehovah (Ex 19). All races have had their holy mountains, “some. Himalayan Peaks, others, Parnassus, and Sinai. They were all places of initiation and the abodes of the chiefs of the communities of ancient and even modern adepts” (SD 2:494). The mountain has been associated with the moon, and its name links it with the Phoenician lunar deity Sin. “Mount Sinaï, the Nissi of Exodus (xvii., 15), the birthplace of almost all the solar gods of antiquity, such as Dionysus, born at Nissa or Nysa, Zeus of Nysa, Bacchus and Osiris . . . Some ancient people believed the Sun to be the progeny of the Moon, who was herself a Sun once upon a time. Sin-aï is the ‘Moon Mountain,’ hence the connexion” (TG 299). As to the fire which Moses saw upon the mountain while the multitude saw it enwrapped in clouds and smoke, fire represented the “Wisdom of the true gnosis or the real spiritual enlightenment. . . . For Moses, the fire on Mount Sinai, and the spiritual wisdom imparted; for the multitudes of the ‘people’ below, for the profane, Mount Sinai in (through) smoke, i.e., the exoteric husks of orthodox or sectarian ritualism” (SD 2:566).

Sleep-state ::: The sleep-state is a consciousness corresponding to the supramental plane proper to the gnosis, which is beyond our experience because our causal body or envelope of gnosis is not developed in us, its faculties not active, and th
   refore we are in relation to that plane in a condition of dreamless sleep.
   Ref: CWSA Vol. 23-24, Page: 520


Sophia ::: The ability of consciousness to learn through experience and to acquire knowledge over time and to persist what has been learned in order to better itself going forward. Contrast with Gnosis and Knowledge.

Spinther; The "spark" or "splinter" that is awakened with Gnosis is the spirit (not the same as soul see "nous"), which is a piece of the divine source. Also see "pneumatic".

Sri Aurobindo: A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a flag is the symbol of a nation…. But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols: 1. Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word `go ‘ meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation. It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident. 2. What we might call Life-symbols, such as are not artificially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of yoga, level above level, peak upon peak. A journey, involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken yoga to a motor-ride or a railway-trip. 3. Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the infinite all-pervading eternal Brahman. In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. 4.* Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical figures have been variously interpreted. In my experience the square symbolises the supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, Psychic evolution, etc. But they are, so to speak, infinite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. Letters on Yoga

Sri Aurobindo: "Gnosis or true supermind is a power above mind working in its own law, out of the direct identity of the supreme Self, his absolute self-conscious Truth knowing herself by her own power of absolute Light without any need of seeking, even the most luminous seeking.” The Upanishads (footnote)

Stales (four) of consciousness ; ■ The waking state is the cons- ciousness of the material universe which we normally possess in this embodied existence dominated by the physical mind. The dream state is a consciousness corresponding to the subtler life- plane and mind-plane behind, which to us, even when we get intimations of them, have not the same concrete reality as the things of the physical existence. The sleep state Is a conscious- ness corresponding to the supraraenta! plane proper to the gnosis, which is teyond our experience because our causal body or envelope of gnosis is not developed in us, its faculties not active, and therefore we are in relation to that plane in a condition of dreamless sleep. The turiya (fourth) beyond is the conscious-

statistical classification ::: In machine learning and statistics, classification is the problem of identifying to which of a set of categories (sub-populations) a new observation belongs, on the basis of a training set of data containing observations (or instances) whose category membership is known. Examples are assigning a given email to the "spam" or "non-spam" class, and assigning a diagnosis to a given patient based on observed characteristics of the patient (sex, blood pressure, presence or absence of certain symptoms, etc.). Classification is an example of pattern recognition.

stegnosis ::: n. --> Constipation; also, constriction of the vessels or ducts.

supermind ::: "a principle superior to mentality", which "has the knowledge of the One, but is able to draw out of the One its hidden multitudes" and "manifests the Many, but does not lose itself in their differentiations", forming a link between "the unitarian or indivisible consciousness of pure Sachchidananda in which there are no separating distinctions" and "the analytic or dividing consciousness of Mind which can only know by separation and distinction" and making it "possible for us to realise the one Existence, Consciousness,Delight in the mould of the mind, life and body"; (up to 1920) a general term for the supra-intellectual faculty or plane (vijñana); (c.December 1926) the "Truth-Mind" or plane of "luminous DivineMind-Existence" below the "Divine Truth and Vastness" of mahad . brahma; (in 1927 before 29 October) same as supreme supermind, one of a series of planes above ideality which seem to correspond to those later included in the overmind system, a series that also included other planes sometimes designated as forms of "supermind", such as supreme supramental supermind and gnostic supermind; (from 29October 1927 onwards) equivalent to divine gnosis, the plane of "selfdetermining infinite consciousness" above overmind, from which it differs in that "the overmind knows the One as the support, essence, fundamental power of all things, but in the dynamic play proper to it it lays emphasis on its divisional power of multiplicity", while in the supermind all is "held together as a harmonised play of the one Existence" even in its "working out of the diversity of the Infinite".

Supermind at its highest reach is the divine Gnosis, (he IVis- dom-Power-Light-Bliss of God by which the Divine knows and upholds and governs and enjoys the universe.

supermind gnosis ::: same as divine gnosis.

supermind in overmind ::: (in late 1927 or 1928) supermind manifesting in the higher ranges of the overmind system, a plane of what is later called overmind gnosis.

Supermind ::: the Supramental, the Truth-Consciousness, the Divine Gnosis, the highest divine consciousness and force operative in the universe. A principle of consciousness superior to mentality, it exists, acts and proceeds in the fundamental truth and unity of things and not like the mind in their appearances and phenomenal divisions. Its fundamental character is knowledge by identity, by which the Self is known, the Divine Sachchidananda is known, but also the truth of manifestation is known because this too is that.

supramental gnosis ::: (in April 1927) a term comprising the planes called (gnostic) intuition, supermind and gnostic supermind as defined before the introduction of the term overmind and the redefinition of these planes as parts of the overmind system.

supramentalised overmind ::: (in late 1927 or 1928) a plane or planes of overmind connected with supermind and having a partly supramental character; when distinguished from supramental overmind, the term seems to refer to the higher ranges of true overmind below the line where overmind gnosis begins.

supramental overmind ::: (in late 1927 or 1928) a form of overmind in which the element of supermind is prominent; when distinguished from supramentalised overmind, which seems to be a lower plane, and from the higher plane of gnostic overmind, supramental overmind may be regarded as the beginning of the highest series of overmind planes.Later it is equivalent to overmind gnosis.

supreme supermind gnosis ::: (in January 1927) gnosis manifesting in the supreme supermind and forming its highest plane, later called supramentalised overmind.

supreme supermind ::: (in 1927 before 29 October) the highest plane below gnosis in the series of planes above ideality, corresponding to true overmind in the later terminology of the overmind system.

susupti (Sushupti) ::: deep sleep; the Sleep-State, a consciousness corresponding to the supramental plane proper to the gnosis, which is beyond our experience because our causal body or envelope of gnosis is not developed in us, its faculties not active, and therefore we are in relation to that plane in a state of dreamless sleep.

symbol ::: A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a flag is the symbol of a nation…. But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols: 1. Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word `go ‘ meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation. It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident. 2. What we might call Life-symbols, such as are not artificially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of yoga, level above level, peak upon peak. A journey, involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken yoga to a motor-ride or a railway-trip. 3. Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the infinite all-pervading eternal Brahman. In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. 4. Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical figures have been variously interpreted. In my experience the square symbolises the supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, Psychic evolution, etc. But they are, so to speak, infinite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. Letters on Yoga

Synesis; Means "insight" in a relization of the physical inter-workings and is an aspect of Gnosis. It is one of the lower powers that was bound into man from the Aeons, by the Demiurge.

system management ::: (job) Activities performed by a system manager, aiming to minimise the use of excessive, redundant resources to address the overlapping requirements of costs, diagnosis and repair, and migration to new hardware and software system versions.Compare: system administration. (1995-11-10)

system management "job" Activities performed by a system manager, aiming to minimise the use of excessive, redundant resources to address the overlapping requirements of performance balancing, network management, reducing outages, system maintenance costs, diagnosis and repair, and migration to new hardware and software system versions. Compare: {system administration}. (1995-11-10)

Telegnosis: (Gr. tele, at a distance -- gnosis, knowledge) Knowledge of another mind which is presumably not mediated by the perception of his body nor by any other physical influence by which communication between minds is ordinarily mediated. See Intersubjective Intercourse, Telepathy. -- L.W.

Telegnosis: Knowledge of another mind which is presumably not mediated by the perception of his body nor by any other physical influence by which communication between minds is ordinarily mediated. (Cf. Telepathy.)

Telemedicine - the remote diagnosis and treatment of patients by means of telecommunications technology.

Telepathy: (Gr. tele, at a distance + pathein, to experience) The phenomenon of direct communication between two minds separated by a great distance and without the normal operation of the organs of sense. Telepathy is a sub-variety of telegnosis (see Telegnosis) which is characterized by its felt directness or immediacy. -- L.W.

tertiary gnosis ::: same as revelatory logistis.

tertiary logistic gnosis; tertiary logistis ::: same as revelatory logistis.

The Antichrist ::: Mainly a Christian conception of a being that is antithetical to the aims of The Christ. In respect to personal gnosis this is viewed as a stage of human evolution whereupon solar consciousness is eschewed and the deeper roots of ?causal reality are forgotten entirely. Such a stage loses the connection to the Source and can be doomed to self-destruction or extensive and pervasive suffering.

". . . the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence.” The Life Divine

“… the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence.” The Life Divine

The early Gnostics mystically said that the gnosis rests upon a square whose corners are silence (sige), depth (bythos), divine mind (nous), and truth (aletheia). In the system of Simon Magus, the one root from which the aeons proceed is called silence; in Valentinus’ system, silence and sempiternal depth proceed from the one root, depth. The Marcosians viewed God under four aspects: the ineffable, the silence, the father, the truth.

The gnosis is the effective principle of the Spirit, a highest dynamis of the spiritual existence.
   Ref: CWSA Vol. 21-22, Page: 1007


"The gnosis is the effective principle of the Spirit, a highest dynamis of the spiritual existence.” *The Life Divine

“The gnosis is the effective principle of the Spirit, a highest dynamis of the spiritual existence.” The Life Divine

"The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence.” The Synthesis of Yoga*

“The ideation of the gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence.” The Synthesis of Yoga

Theosis ::: What occurs when higher states of gnosis are stabilized into stages of awareness. The blossoming of gnosis into the most perfect expression of consciousness.

The salient feature of Manichaeism is its uncompromising dualism, for it recognized a world of light and a world of darkness as eternally coeval; and there is a God of light opposed to a hostile Satan. Teachings of the esoteric gnosis as taught by Neoplatonists, Gnostics, and others were materialized, and both doctrine and ritual assumed forms less exacting and therefore better calculated for perpetuation in an age of increasing materialism. It showed little affinity for Christianity or facility for combination with it, and Manichaeism and Christianity may be regarded as Oriental and Occidental products of the same materializing influence transforming and adapting the original gnosis. It has more affinity with Gnostic than with ecclesiastical Christianity, for there was a large amount of truly esoteric thought and teaching in what for centuries passed under the name of Manichaeism.

This rebuilding of the notion of creature permits St. Thomas also to analyze the problems that Averroism was making more and more prominent. Philosophical truth was discovered by the Greeks and the Arabians neither completely nor adequately nor without error. What the Christian thinker must do in their presence is not to divide his allegiance between them and Christianity, but to discover the meaning of reason and the conditions of true thinking. That discovery will enable him to learn from the Greeks without also learning their errors; and it would thus show him the possibility of the harmony between reason and revelation. He must learn to be a philosopher, to discover the philosopher within the Christian man, in order to meet philosophers. In exploring the meaning of a creature, St. Thomas was building a philosophy which permitted his contemporaries (at least, if they listened to him) to free themselves from the old eternalistic and rigid world of the Greeks and to free their thinking, therefore, from the antinomies which this world could raise up for them. In the harmony of faith and reason which St. Thomas defended against Averroism, we must see the culminating point of his activity. For such a harmony meant ultimately not only a judicious and synthetic diagnosis of Greek philosophy, as well as a synthetic incorporation of Greek ideas in Christian thought, it meant also the final vindication of the humanism and the naturalism of Thomistic philosophy. The expression and the defense of this Christian humanism constitute one of St. Thomas' most enduring contributions to European thought. -- A.C.P.

Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence— to give it an inadequate name—the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
   Ref: CWSA Vol. 23-24, Page: 785-86


Thought-Transference: Equivalent to Telegnosis. See Telegnosis. -- L.W.

Transcendent ::: “A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence—and there too is the absolute Power, Truth, Bliss of the Eternal—of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth—a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” The Synthesis of Yoga

transcendent ::: Sri Aurobindo: "A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence — and there too is the absolute Power, Truth, Bliss of the Eternal — of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth — a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos.” *The Synthesis of Yoga

"The Transcendent, the Universal, the Individual are three powers overarching, underlying and penetrating the whole manifestation; this is the first of the Trinities. In the unfolding of consciousness also, these are the three fundamental terms and none of them can be neglected if we would have the experience of the whole Truth of existence. Out of the individual we wake into a vaster freer cosmic consciousness; but out of the universal too with its complex of forms and powers we must emerge by a still greater self-exceeding into a consciousness without limits that is founded on the Absolute.” The Synthesis of Yoga

"We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge.” The Life Divine

The Transcendent
This is what is termed the Adya Shakti; she is the Supreme Consciousness and Power above the universe and it is by her that all the Gods are manifested, and even the supramental Ishwara comes into manifestation through her — the supramental Purushottama of whom the Gods are Powers and Personalities.” Letters on Yoga
**Transcendent"s.**


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 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 fixing 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.
   Ref: CWSA Vol. 23-24, Page: 476-77


uroscopy ::: n. --> The diagnosis of diseases by inspection of urine.

utility software "tool" (Or utility program, tool) Any {software} that performs some specific task that is secondary to the main purpose of using the computer (the latter would be called {application programs}) but is not essential to the operation of the computer ({system software}). Many utilities could be considered as part of the {system software}, which can in turn be considered part of the {operating system}. The following are some broad categories of utility software, specific types and examples. * Disks {disk formatter}: {FDISK}, {format} {defragmenter} {disk checker}: {fsck} {disk cleaner} {system profiler} {backup} {file system compression} * Files and directories list directory: {ls}, {dir} copy, move, remove: {cp}, {mv}, {rm}, {xcopy} {archive}: {tar} {compression}: {zip} format conversion: {atob} comparison: {diff} sort: {sort} * Security {authentication}: {login} {antivirus software}: {avast}, {Norton Antivirus} {firewall}: {Zone Alarm}, {Windows firewall} {encryption}: {gpg}) * Editors for general-purpose formats (as opposed to specific formats like a {word processing} document) {text editor}: {Emacs} {binary editor}, {hex editor} * Communications {mail transfer agent}: {sendmail} e-mail notification: {biff} file transfer: {ftp}, {rcp}, {Firefox} file synchronisation: {unison}, {briefcase} chat: {Gaim}, {cu} directory services: {bind}, {nslookup}, {whois} network diagnosis: {ping}, {traceroute} remote access: {rlogin}, {ssh} * Software development {compiler}: {gcc} build: {make}, {ant} {codewalker} {preprocessor}: {cpp} {debugger}: {adb}, {gdb} {installation}: {apt-get}, {msiexec}, {patch} {compiler compiler}: {yacc} * Hardware device configuration: {PCU}, {devman}, {stty} (2007-02-02)

vijnana ::: ideal mind; the free spiritual or divine intelligence; causal Idea; Truth; gnosis; supermind; the comprehensive aspect [cf. jnana] of the true unifying knowledge; the large embracing consciousness, especially characteristic of the supramental energy, which takes into itself all truth and idea and object of knowledge and sees them all at once in their essence, totality and parts or aspects. ::: vijnanam [nominative] ::: vijnanani [nominative plural], ideas.

vijnanamaya purusa ::: the gnostic purusa; the Spirit poised in gnosis.

  “While holding some of the principles of Valentinus [it] had its own occult rites and symbology. A living serpent, representing the Christos-principle (i.e, the divine reincarnating Monad, not Jesus the man), was displayed in their mysteries and reverenced as a symbol of wisdom, Sophia, the type of the all-good and all-wise. The Gnostics were not a Christian sect, in the common acceptation of this term, as the Christos of pre-Christian thought and the Gnosis was not the ‘god-man’ Christ, but the divine Ego, made one with Buddhi. Their Christos was the ‘Eternal Initiate,’ the Pilgrim, typified by hundreds of Ophidian symbols for several thousands of years before the ‘Christian’ era, so-called” (TG 241).



QUOTES [41 / 41 - 84 / 84]


KEYS (10k)

   31 Sri Aurobindo
   5 Peter J Carroll
   2 Anonymous
   1 M Alan Kazlev
   1 Eliphas Levi
   1 Meister Eckhart

NEW FULL DB (2.4M)

   8 Sri Aurobindo
   4 John Green
   2 Tim Burton
   2 Richard P Rumelt
   2 Norman Cousins
   2 Anonymous
   2 Andrew Weil

1:The gnosis does not seek, it possesses. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
2:Mind is born from that which is beyond mind. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
3:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
4:The gnostic soul is the child, but the king-child. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
5:The intuitive mentality is still mind and not gnosis. ~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind,
6:The Lord gives wisdom (sophia), from his face come knowledge (gnosis) and understanding (sunesis)
   ~ Anonymous, The Bible, Proverbs, 2.6, [T5],
7:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
8:It's just an idea, if you want to use any of the articles. But sure, you have to write your own gnosis. 2020-03-06 ~ M Alan Kazlev, to Josh, FB Messenger,
9:The reason deals with the finite and is helpless before the infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
10:Ananda is the true creative principle. For all takes birth from this divine Bliss. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
11:The evolution of the being of gnosis would be followed by an evolution of the being of bliss. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
12:All sin is an error of the will, a desire and act of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of Attainment to the Gnosis,
13:The highest heights of mind or of overmind come still within the belt of a mitigated ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
14:When desire ceases entirely, grief and all inner suffering also cease. ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of Attainment to the Gnosis,
15:When the sun of the gnosis has risen, doubt itself will pass away because its cause and utility have ended. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
16:The transition from the mind-self to the knowledge-self is the great and the decisive transition in the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
17:Mind is not the native dynamism of consciousness of the Spirit; supermind, the light of gnosis, is its native dynamism. ~ Sri Aurobindo, The Life Divine, The Divine Life,
18:Gnosis is the characteristic, illumined, significant action of spirit in its own native reality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
19:The gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
20:Even the highest spiritual realisation on the plane of mentality has in it something top-heavy, one-sided and exclusive. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
21:Behind the appearance of these opposites are their truths and the truths of the Eternal are not in conflict with each other. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
22:The true nirvāṇa is the release of all that is bindingly characteristic of the lower into the larger being of the Higher. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
23:A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
24:Woe to you experts in the law [nomikois], because you have taken away the key to knowledge [gnosis]. You yourselves have not entered, and you have hindered those who were entering. ~ Anonymous, The Bible, Luke, 11:52,
25:It is only by the loss of the bound soul's exclusive passion for its freedom that there can come an absolute liberation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
26:Fear, desire and sorrow are diseases of the mind; born of its sense of division and limitation, they cease with the falsehood that begot them. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
27:God dwells in the nothing-at-all that 'was' prior to nothing, in the hidden Godhead of pure gnosis where of no man durst speak." ~ Meister Eckhart, (c. 1260 - c. 1328), German theologian and philosopher, Wikipedia.,
28:An imprisoned person with no other book than the Tarot, if he knew how to use it, could in a few years acquire Universal Knowledge Gnosis, and would be able to speak on all subjects with unequaled learning and inexhaustible eloquence. ~ Eliphas Levi,
29:The purpose and law of the birth-series is for the soul in the body to rise from plane to plane and substitute always the rule of the higher for the rule of the lower play even down to the material field. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
30:Because it carries this creative force of the divine Idea, the Sun, the lord and symbol of the gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence. ~ Sri Aurobindo, The Synthesis of Yoga, Vijnana or Gnosis,
31:It may be necessary to regain one's original sexuality from the mass of fantasy and association into which it mostly sinks. This is achieved by judicious use of abstention and by arousing lust without any form of mental prop or fantasy. This exercise is also therapeutic. Be ye ever virgin unto Kia.
   ~ Peter J Carroll, Liber Null, Liber LUX, Gnosis [33],
32:There is no magic drug which will by itself have the required effect. Rather drugs can be used in small doses to heighten the effect of excitation caused by the method already discussed. In all cases a large dose leads to depression, confusion and a general loss of control. Inhibitory drugs must be considered with even more caution because of their inherent danger. They often simply sever the life force and body altogether.
   ~ Peter J Carroll, Liber Null, Liber LUX, Gnosis [34-35],
33:SLEIGHT OF MIND IN INVOCATION
Invocation is a three stage process. Firstly the magician consciously identifies with what is traditionally called a god-form, secondly he enters gnosis and thirdly the magicians subconsciousness manifests the powers of the god-form. A successful invocation means nothing less than full "possession" by the god-form. With practice the first stage of conscious identification can be abbreviated greatly to the point where it may only be necessary to concentrate momentarily on a well used god-form. ~ Peter J Carroll, Liber Kaos,
34: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. But even the intuitive reason is not the gnosis; it is only an edge of light of the supermind finding its way by flashes of illumination into the mentality like lightnings in dim and cloudy places. Its inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane that make their way opportunely into our lower level of consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
35:... All the works of mind and intllect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, these again transformed into the dynamic outpourings of the Overmind radiance, and those transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 149,
36:In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
37:A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence - and there too is the absolute Power, Truth, Bliss of the Eternal - of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth - a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. ~ Sri Aurobindo, The Synthesis Of Yoga,
38:Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence- to give it an inadequate name-the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 785-86,
39:INVOCATION
   The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said:
   I am that I am not.
   Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered.
   The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished.
   There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
   If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.
   The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation.
   ~ Peter J Carroll, Liber Null,
40:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1],
41:AUGOEIDES:
   The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work.
   The Augoeides may be defined as the most perfect vehicle of Kia on the plane of duality. As the avatar of Kia on earth, the Augoeides represents the true will, the raison detre of the magician, his purpose in existing. The discovery of ones true will or real nature may be difficult and fraught with danger, since a false identification leads to obsession and madness. The operation of obtaining the knowledge and conversation is usually a lengthy one. The magician is attempting a progressive metamorphosis, a complete overhaul of his entire existence. Yet he has to seek the blueprint for his reborn self as he goes along. Life is less the meaningless accident it seems. Kia has incarnated in these particular conditions of duality for some purpose. The inertia of previous existences propels Kia into new forms of manifestation. Each incarnation represents a task, or a puzzle to be solved, on the way to some greater form of completion.
   The key to this puzzle is in the phenomena of the plane of duality in which we find ourselves. We are, as it were, trapped in a labyrinth or maze. The only thing to do is move about and keep a close watch on the way the walls turn. In a completely chaotic universe such as this one, there are no accidents. Everything is signifcant. Move a single grain of sand on a distant shore and the entire future history of the world will eventually be changed. A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally.
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation. Having communicated with the invoked form, the magician should draw it into himself and go forth to live in the way he hath willed.
   The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of gnosis, may be employed. At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance. If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null,

*** WISDOM TROVE ***

1:It is one of the great paradoxities of life that not-knowing leads to the ‘deep knowing’ that the ancients called ‘gnosis’. As the poet Robert Frost writes so beautifully: We dance around in a ring, and suppose, But the Secret sits in the middle and knows. ~ tim-freke, @wisdomtrove
2:It is one of the great paradoxities of life that not-knowing leads to the ‘deep knowing’ that the ancients called ‘gnosis’. As the poet Robert Frost writes so beautifully: We dance around in a ring, and suppose, But the Secret sits in the middle and knows.  ~ tim-freke, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Aufklärung es la traducción circunspecta de Gnosis. ~ Nicol s G mez D vila,
2:Cats have gnosis to a degree that is granted to few bishops. ~ Carl Van Vechten,
3:Regardless of belief or faith,
everyone is agnostic
until gnosis. ~ Ivan M Granger,
4:The gnosis does not seek, it possesses. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
5:Mind is born from that which is beyond mind. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
6:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
7:The gnostic soul is the child, but the king-child. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
8:The intuitive mentality is still mind and not gnosis. ~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind,
9:Yet to know oneself, at the deepest level, is simultaneously to know God; this is the secret of gnosis. ~ Elaine Pagels,
10:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
11:The reason deals with the finite and is helpless before the infinite. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
12:Fear is the bodily gnosis which reinforces any emotional and cognitive patterns which serve us to hold change at bay. ~ Phil Hine,
13:Gnosis is lived upon facts, withers away in abstractions, and is difficult to find even in the noblest of thoughts. ~ Samael Aun Weor,
14:Ananda is the true creative principle. For all takes birth from this divine Bliss. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
15:The Lord gives wisdom (sophia), from his face come knowledge (gnosis) and understanding (sunesis)
   ~ Anonymous, The Bible, Proverbs 2.6, [T5],
16:The evolution of the being of gnosis would be followed by an evolution of the being of bliss. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
17:All sin is an error of the will, a desire and act of the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of Attainment to the Gnosis,
18:The highest heights of mind or of overmind come still within the belt of a mitigated ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
19:When desire ceases entirely, grief and all inner suffering also cease. ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of Attainment to the Gnosis,
20:It's just an idea, if you want to use any of the articles. But sure, you have to write your own gnosis. 2020-03-06 ~ M Alan Kazlev, to Josh, FB Messenger,
21:When the sun of the gnosis has risen, doubt itself will pass away because its cause and utility have ended. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti,
22:The transition from the mind-self to the knowledge-self is the great and the decisive transition in the Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
23:Mind is not the native dynamism of consciousness of the Spirit; supermind, the light of gnosis, is its native dynamism. ~ Sri Aurobindo, The Life Divine, The Divine Life,
24:Gnosis is the characteristic, illumined, significant action of spirit in its own native reality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Psychology of Self-Perfection,
25:The gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
26:Even the highest spiritual realisation on the plane of mentality has in it something top-heavy, one-sided and exclusive. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
27:The true nirvāṇa is the release of all that is bindingly characteristic of the lower into the larger being of the Higher. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
28:Behind the appearance of these opposites are their truths and the truths of the Eternal are not in conflict with each other. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis,
29:A complete self-knowledge in all things and at all moments is the gift of the supramental gnosis and with it a complete self-mastery. ~ Sri Aurobindo, The Life Divine, The Gnostic Being,
30:It is only by the loss of the bound soul’s exclusive passion for its freedom that there can come an absolute liberation of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
31:Fear, desire and sorrow are diseases of the mind; born of its sense of division and limitation, they cease with the falsehood that begot them. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
32:CHAPTER 1. THE GOSPEL OF GNOSIS   I will reveal to you what no eye can see, what no ear can hear, what no hand can touch, what cannot be conceived by the human mind. Jesus, The Gospel of Thomas ~ Tim Freke,
33:Gnosis offers nothing less than a theological justification for refusing to obey the bishops and priests! The initiate now sees them as the “rulers and powers” who rule on earth in the demiurge’s name. ~ Elaine Pagels,
34:Let's work and rest happily, abandon us to the course of life; let's run out the muddy and rotten water of the daily thinking and within the Void will flow the Gnosis and with it, the Joy for living. ~ Samael Aun Weor,
35:Woe to you experts in the law [nomikois], because you have taken away the key to knowledge [gnosis]. You yourselves have not entered, and you have hindered those who were entering." ~ Anonymous, The Bible, Luke 11:52,
36:The key to all aristeia and wisdom and gnosis is a seed that conformist and mediocritist and democratist Americans haven't got even a scintilla of a prospect of nourishing, and that is sapere aude: DARE TO BE WISE. ~ Kenny Smith,
37:To sum up, salvation to the Gnostic means not reconciliation with an angry God by way of the death of his son, but rather liberation from the stupor induced by earthly existence and an awakening by way of gnosis. ~ Stephan A Hoeller,
38:But gnosis is not primarily rational knowledge. The Greek language distinguishes between scientific or reflective knowledge (“He knows mathematics”) and knowing through observation or experience (“He knows me”), which is gnosis. ~ Elaine Pagels,
39:Judas McPherson, pan na włościach, stahs Pierwszej Tradycji, zasiadający w obu Lożach, właściciel ponad dwustu hektarów° Plateau HS, honorowy członek Rady Pilotów Sol-Portu, prezydent Gnosis Incorporated, został dwukrotnie zamordowany. ~ Anonymous,
40:An imprisoned person with no other book than the Tarot, if he knew how to use it, could in a few years acquire Universal Knowledge Gnosis, and would be able to speak on all subjects with unequaled learning and inexhaustible eloquence. ~ Eliphas Levi,
41:The purpose and law of the birth-series is for the soul in the body to rise from plane to plane and substitute always the rule of the higher for the rule of the lower play even down to the material field. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda,
42:Gnostic teachings speak of the reality and power of evil and its fundamental presence throughout manifest existence. They declare that while we may not be able to rid the world or ourselves of evil, we may, and indeed will, rise above it through gnosis. ~ Stephan A Hoeller,
43:What one knows in gnosis isn't arrived at by argument, logic, or empirical--that is, sensory--observation. The means of arriving at gnosis have been & continue to be in groups dedicated to esoteric practice, as the Hermetic groups who sought the Hermetic gnosis did. ~ Gary Lachman,
44:implications of gnosis: What makes us free is the gnosis of who we were of what we have become of where we were of wherein we have been cast of whereto we are hastening of what we are being freed of what birth really is of what rebirth really is. (Excerpta de Theodoto) ~ Stephan A Hoeller,
45:The approach of intellect or noesis will forever be an effete and limited sort of thing by contrast with the vigor and color of gnosis; but in academia there is virtually nothing but noetic minds to be found, and the very idea of gnosis is alien and untranslatable, not to mention discreditable. ~ Kenny Smith,
46:Philosophy springs from the love of being; it is man's loving endeavor to perceive the order of being and attune himself to it. Gnosis desires dominion over being; in order to seize control of being the Gnostic constructs his system. The building of systems is a gnostic form of reasoning, not a philosophical one. ~ Eric Voegelin,
47:Philosophy springs from the love of being; it is man’s loving endeavor to perceive the order of being and attune himself to it. Gnosis desires dominion over being; in order to seize control of being the gnostic constructs his system. The building of systems is a gnostic form of reasoning, not a philosophical one. ~ Eric Voegelin,
48:Cnthonic porch. Side-
real garden. Sugar met salt, salt
sugar. Black cat collarbone spill. . .
Warble a worm in our throats,
we
talked birdtalk. Talked against birdtalk,
night, neck made of string. Night was asking where to next. . . Nowhere.
Nothing. Nothingness. Gnosis put
salt
on our tongues. ~ Nathaniel Mackey,
49:I think there's a shamanic temperament, which is a person who craves knowledge, knowledge in the Greek sense of gnosis. In other words, knowledge not of the sort where you subscribe to Scientific American, and it validates what you believe, but cosmologies constructed out of immediate experiences that are found to be always applicable. ~ Terence McKenna,
50:It may be necessary to regain one's original sexuality from the mass of fantasy and association into which it mostly sinks. This is achieved by judicious use of abstention and by arousing lust without any form of mental prop or fantasy. This exercise is also therapeutic. Be ye ever virgin unto Kia.
   ~ Peter J Carroll, Liber Null, Liber LUX, Gnosis [33],
51:When a monk is an arahant, with his fermentations ended - one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis - the thought doesn't occur to him that 'There is someone better than me,' or 'There is someone equal to me,' or 'There is someone worse than me.' ~ Gautama Buddha,
52:Who anyway can define the borderline between gnosis and poetic knowledge? The two modes are not identical, and yet they interpenetrate one another. Are we to call the gnosis of Novalis, Blake, and Shelley a knowledge that is not poetic? In domesticating the Sufis in our imagination, Corbin renders Ibn 1 Arabi and Suhrawardi as a Blakl· and a Shelley whose precursor is not Milton but the Koran. ~ Harold Bloom,
53:From it genesis twelve hundred years ago to today, Islamic philosophy (al-hikmah; al-falsafah) has been one of the major intellectual traditions within the Islamic world, and it has influenced and been influenced by many other intellectual perspectives, including Scholastic theology (kalam) and doctrinal Sufism (al-ma'rifah or al-tasawwuf al-'ilmi) and theoretical gnosis ('irfan-i nazari). ~ Seyyed Hossein Nasr,
54:Lubb: In Arabic there is no word for mind. However, in the Qur'an the word that
designates a central locus of awareness in the human being is lubb, which means core. It is
the heart viewed as an organ of gnosis and not merely as a valave which pumps blood to the
head. Ibn al-'Arabi says that it is that part of knowledge which is protected from the hearts
which are attached to phenomenal being. ~ Ibn Arabi,
55:There is no magic drug which will by itself have the required effect. Rather drugs can be used in small doses to heighten the effect of excitation caused by the method already discussed. In all cases a large dose leads to depression, confusion and a general loss of control. Inhibitory drugs must be considered with even more caution because of their inherent danger. They often simply sever the life force and body altogether.
   ~ Peter J Carroll, Liber Null, Liber LUX, Gnosis [34-35],
56:Self-poisoning for the attainment of mystical knowledge, ecstasy and congress with the spirits, we call 'The Poison Path'. This designation separates the mystical endeavor of transmutation from the vulgar dross of hedonism and criminal activity. Ours, therefore, is an Art of subtle discrimination, of observation and caution. Gnosis of the Poison Path arises not from the first matter of its toxin, , nor its mundane somatic effects, but in its Transmutation via the Art Magical to serve the Path of the Seeker. ~ Daniel A Schulke,
57:Bishop Irenaeus of Lyons, a fierce opponent of the Gnostics, attacked them for their spiritual and literary creativity, accusing them of producing a new gospel every day. Implicit in his statements was the view that where such a wealth of diverse imagery, myth, and teaching exists there can be no coherent doctrine equivalent to the dogma and canon of the mainstream Christian church. What critics from Irenaeus to contemporary scholars lose sight of is that Gnostic teaching is the direct result of the experience of gnosis. ~ Stephan A Hoeller,
58:SLEIGHT OF MIND IN INVOCATION
Invocation is a three stage process. Firstly the magician consciously identifies with what is traditionally called a god-form, secondly he enters gnosis and thirdly the magicians subconsciousness manifests the powers of the god-form. A successful invocation means nothing less than full "possession" by the god-form. With practice the first stage of conscious identification can be abbreviated greatly to the point where it may only be necessary to concentrate momentarily on a well used god-form. ~ Peter J Carroll, Liber Kaos,
59:Whether one is looking at the so-called Age of Reason, the Middle Ages, the modern age, or the pre-Christian era, gnostic philosophy remains the same dynamic, liberating power. Existing in time, it points beyond time. It calls us to wake up from materialist vision to a more profound, higher, and more centered perception. Whether the expression of the gnosis is apparently Christian, classical, Jewish, magical, Islamic, Buddhist, Hindu, Eastern, or Western, the wisdom of the ages speaks to us as it did to our ancestors—if we choose to listen. ~ Tobias Churton,
60:Now sleeping, now awake, my hart is in constant fervor.
It is a covered saucepan, placed on fire.
O you! who have offered us from a cup a silencing wine;
Each moment a new tale is shouting to be told in silence.
In his wrath there are a hundred kindnesess, in his meanness a hundred generosities;
In his ignorance immeasurable gnosis, silently speaking like the mind.
The words of those whom you have silenced, cannot hear
but those whom you have made unconscious;
I am both silent and fermenting for you like the sea of Aden ~ Rumi,
61:Some form of gnosis or immediacy is attached to all thinking as its root-form or primitive origination; every act of thinking has this passive derivation, this coming-into-being of thinking not out of nothing (as it likes to imagine) but out of some unthinkable something. But the most self-abstractivist or self-reductivist kind of thinking cannot tolerate even the notion (much less the traumatic experience or confrontation) of an incurable pathos, a weakness or blind-spot, within consciousness. The very idea is an insult to the autonomy or self-determinability of ego/will/reason. ~ Kenny Smith,
62:Increasingly, Jung came to see that while his father and his uncles, six of whom were pastors, spoke to him about dogma and belief, he was more concerned with experience, with what he would later call gnosis, discovering the distinction in the ancient Gnostic Christian sects of the second and third centuries AD. He was convinced his father had no real experience of a living God, and after his first Communion proved to be an empty affair (“So that’s that” is how he described it), Jung realized that the Church was the last place he might find the answers to the questions that plagued him. ~ Gary Lachman,
63:Like Baptists, Quakers, and many others, the gnostic is convinced that whoever receives the spirit communicates directly with the divine. One of Valentinus’ students, the gnostic teacher Heracleon (c. 160), says that “at first, people believe because of the testimony of others …” but then “they come to believe from the truth itself.”77 So his own teacher, Valentinus, claimed to have first learned Paul’s secret teaching; then he experienced a vision which became the source of his own gnosis: He saw a newborn infant, and when he asked who he might be, the child answered, “I am the Logos.”78 ~ Elaine Pagels,
64:Our culture, self-toxified by the poisonous by-products of technology and egocentric ideology, is the unhappy inheritor of the dominator attitude that alteration of consciousness by the use of plants or substances is somehow wrong, onanistic, and perversely antisocial. I will argue that suppression of shamanic gnosis, with its reliance and insistence on ecstatic dissolution of the ego, has robbed us of life’s meaning and made us enemies of the planet, of ourselves, and our grandchildren. We are killing the planet in order to keep intact the wrongheaded assumptions of the ego-dominator cultural style. ~ Terence McKenna,
65:yourself. You will pray then for enlightenment, that through gnosis you will remember the nature of your own eternal promise. Embrace now the fourth petal, which is to say the petal of ABUNDANCE, and pray, Give us this day our daily bread, the manna. Give thanks to the Lord for all he has provided you and know that when you live in harmony with his will, and honor your promise to his service, you will know the bounty of abundance and never have a day of want. There is nothing that you need or desire that will not be provided you when you live in the flow of God’s grace, and when you have aligned yourself with God’s will. Embrace the fifth petal, which is to say the ~ Kathleen McGowan,
66:The failure of the fight with the father-dragon, the overwhelming force of spirit, leads to patriarchal castration, inflation, loss of the body in the ecstasy of ascension, and so to a world-negating mysticism. This phenomenon is particularly evident in Gnosticism and Gnostic Christianity. The infiltration of Iranian and Manichaean influences strengthens the martial component in the hero, but because he is still a Gnostic at heart, he remains hostile to the world, the body, materiality, and woman. Although there are certain elements in Gnosis that strive for a synthesis of oppo-sites, these always fly apart in the end; the heavenly side of man triumphs and the earthly is sacrificed. ~ Erich Neumann,
67: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. But even the intuitive reason is not the gnosis; it is only an edge of light of the supermind finding its way by flashes of illumination into the mentality like lightnings in dim and cloudy places. Its inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane that make their way opportunely into our lower level of consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
68:... All the works of mind and intllect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, these again transformed into the dynamic outpourings of the Overmind radiance, and those transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1, 149,
69:In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence. ~ Sri Aurobindo, The Life Divine, 2.28 - The Divine Life,
70:A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence - and there too is the absolute Power, Truth, Bliss of the Eternal - of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth - a divine Truth-Consciousness as the ancient mystics called it, a Supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. ~ Sri Aurobindo, The Synthesis Of Yoga,
71:Whenever a person of unveiling sees a form which communicates to him
gnosis which he did not have and which he had not been able to grasp before, that form is
from his own source, no other. From the tree of himself he gathers the fruits of his
cultivation, as his outer form opposite the reflected body is nothing other than himself, even though the place of the presence in which he sees the form of himself presents him with an
aspect of the reality of that presence through transformation. The large appears small in the
small mirror and tall in the tall, and the moving as movement. It can reverse its form from a
special presence, and it can reflect things exactly as they appear, so the right side of the
viewer is his right side, while the right side can be on the left. This is generally the normal
state in mirrors, and it is a break in the norm when the right side is seen as the right and
inversion occurs. All this is from the gifts of the reality of the Presence in which it is
manifested and which we have compared to the mirror. ~ Ibn Arabi,
72:When I reached intellectual maturity, and began to ask myself whether I was an atheist, a theist, or a pantheist; a materialist or an idealist; a Christian or a freethinker, I found that the more I learned and reflected, the less ready was the answer; until at last I came to the conclusion that I had neither art nor part with any of these denominations, except the last. The one thing in which most of these good people were agreed was the one thing in which I differed from them. They were quite sure that they had attained a certain 'gnosis'--had more or less successfully solved the problem of existence; while I was quite sure I had not, and had a pretty strong conviction that the problem was insoluble. And, with Hume and Kant on my side, I could not think myself presumptuous in holding fast by that opinion ...

So I took thought, and invented what I conceived to be the appropriate title of 'agnostic'. It came into my head as suggestively antithetic to the 'gnostic' of Church history, who professed to know so much about the very things of which I was ignorant; and I took the earliest opportunity of parading it at our Society, to show that I, too, had a tail, like the other foxes. ~ Thomas Henry Huxley,
73:A Prayer
My invocations are sincere and true,
They form my ablutions and prayers due.
One glance of guide such joy and warmth can
grant,
On marge of stream can bloom the tulip plant.
One has no comrade on Love's journey long
Save fervent zeal, and passion great and
strong.
O God, at gates of rich I do not bow,
You are my dwelling place and nesting
bough.
Your Love in my breast burns like Doomsday
morn,
The cry, He is God, on my lips is born.
Your Love, makes me God, fret with pain and
pine,
You are the only quest and aim of mine.
Without You town appears devoid of life,
When present, same town appears astir with
strife.
For wine of gnosis I request and ask,
To get some dregs I break the cup and glass.
The mystics' gourds and commons' pitchers
wait
For liquor of your Grace and Bounty great.
Against Your godhead I have a genuine
plaint,
For You the Spaceless, while for me restraint.
Both verse and wisdom indicate the way
17
Which longing face to face can not convey.
[Translated by Syed Akbar Ali Shah]
The mystic's soul is like the morning breeze:
It freshens and renews life's inner meaning;
An illumined soul can be a shepherd's, who
Could hear the Voice of God at God's
command.
[Translated by Naim Siddiqui]
Not: This poem has been written in the Mosque of Cordoba.
~ Allama Muhammad Iqbal,
74:The archetypal image of the redeemer serpent is certainly placed here in opposition to the serpents of evil that battle with it. But why do they both have the same form if there is only oppositIOn between them? What does it mean that they both dwell in the same place, the depth of the great abyss? Are they not possibly two aspects of the same thing?
We know this image of the redeemer serpent not only from Gnosis and from the Sabbataian myth, but we know of the same serpent rising from below, redeeming and to be redeemed, as the Kundalini serpent in India, and finally from alchemy as the serpens Mercurii, the ambiguous serpent whose significance was first made clear to us by Jung's researches.
Since Jung's work on alchemy we know two things. The first is that in its "magnum opus" alchemy dealt with a redemption of matter itself. The second is that pari passu with this redemption of matter, a redemption of the individual psyche was not only unconsciously carried out but was also consciously intended. As we know, the serpent is a primeval symbol of the Spirit, as primeval and ambiguous as the Spirit itself. The emergence of the Earth archetype of the Great Mother brings with it the emergence of her companion, the Great Serpent. And, strangely enough, it seems as though modern man is confronted with a curious task, a task which is essentially connected with what mankind, rightly or wrongly, has feared most, namely the Devil. ~ Erich Neumann,
75:(circle 10) so are the letters in their true essentials & when joined to people & to books that carry them are made intelligible as wholes to world & public: forms that the lowly asses carry though their existence is eternal: so then manchild you be careful that you not forget that you are working transformation of the Torah (circle 11) making it exist inside your soul in its particulars: so turn through it o turn through it & what of it is fit for your fulfillment let your hand fulfill: do what I tell you here it is your life your length of days from which you come to know what isn't fitting that a wise man be without & then your ways will be successful (circle 12) & then you will be wise: the way that you must cleave to & be strong in all your days will be the way of turning letters & combining them: & understanding what is understood rejoicing in your understandings & eternally rejoicing this rejoicing further wakening your heart to keep on turning them & understanding: joy & pleasures as you rush to turn (circle 13) like one who turns the sword the flame that turns itself toward every side & wages war against the enemies around you: for the empty images & forms of thought born of the evil impulse are the first emerging into thought surrounding it like murderers to foul the gnosis of the lowly tortured man [bk1sm.gif] -- from A Big Jewish Book: Poems and Other Visions of the Jews from Tribal Times to the Present, Edited by Jerome Rothenberg

~ Rabbi Abraham Abulafia, Circles 3 (from Life of the Future World)
,
76:Christianity has a certain dramatic quality that involves a danger of individualism and deviation; Islam for its part "sought to avoid" this risk by tending toward equilibrium, whence the opposite danger, that of platitude; to speak of form is to speak of limit and at the same time of the possibility of error.
Christianity aims to teach a unique and incomparable fact; its foundation is miracle. Islam on the other hand aims to teach only what every religion essentially teaches; it is like a diagram of every possible religion; its foundation is the self-evident. In Islam the idea is every-thing; a Muslim would not dream of dissociating the truth of the idea from its salvific effectiveness; but in Christianity it is the mediator, the miracle, the unique fact that takes precedence over everything else; the mediator is here the criterion of truth, as we said above: the miracle, which proves his superhuman quality, serves as evidence by opening the heart to grace.
By its form Christianity is a predestined support of the way of love; Islam for its part is allied by its form to gnosis, for its pivot is universal truth (the Shahādah), and it conceives the love of God in relation to the knowledge of Unity. The Muslim saint is essentially a "knower by God" (ārif bi Llāh), and love appears above all as the half-human, half-heavenly savor of knowledge. Essentially all religions include decisive truths, mediators, and miracles, but the disposition of these elements, the play of proportions, can vary according to the conditions of the revelation and its human receptacles. ~ Frithjof Schuon,
77:The triad, being the fundamental principle of the whole Kabalah, or Sacred Tradition of our fathers, was necessarily the fundamental dogma of Christianity, the apparent dualism of which it explains by the intervention of a harmonious and all-powerful unity. Christ did not put His teaching into writing, and only revealed it in secret to His favored disciple, the one Kabalist, and he a great Kabalist, among the apostles. So is the Apocalypse the book of the Gnosis or Secret Doctrine of the first Christians, and the key of this doctrine is indicated by an occult versicle of the Lord's Prayer, which the Vulgate leaves untranslated, while in the Greek Rite, the priests only are permitted to pronounce it. This versicle, completely kabalistic, is found in the Greek text of the Gospel according to St Matthew, and in several Hebrew copies, as follows:

Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εις τοὺς αἰῶνας. ἀμήν.

The sacred word MALKUTH substituted for KETHER, which is its kabalistic correspondent, and the equipoise of GEBURAH and CHESED, repeating itself in the circles of heavens called eons by the Gnostics, provided the keystone of the whole Christian Temple in the occult versicle. It has been retained by Protestants in their New Testament, but they have failed to discern its lofty and wonderful meaning, which would have unveiled to them all the Mysteries of the Apocalypse. There is, however, a tradition in the Church that the manifestation of this mysteries is reserved till the last times. ~ liphas L vi,
78:Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence- to give it an inadequate name-the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 785-86,
79:Allah manifests Himself in a special way in every creature. He is the Outwardly Manifest in
every graspable sense, and He is the Inwardly Hidden from every understanding except the
understanding of the one who says that the universe is His form (4) and His He-ness
(huwiyya), and it is the name, the Outwardly Manifest. Since He is, by meaning, the spirit of
whatever is outwardly manifest, He is also the Inwardly Hidden. His relation to whatever is
manifested of the forms of the world is the relation of the governing spirit to the form. The
definition of man, for example, includes both his inward and outward; and it is the same with
every definable thing. Allah is defined in every definition, yet the forms of the universe are
not held back and He is not contained by them. One only knows the limits of each of their
forms according to what is attained by each knower of his form. For that reason, one cannot
know the definition of Allah, for one would only know His definition by knowing the
definition of every form. This is impossible to attain, so the definition of Allah is impossible.
Similarly, whoever connects without disconnection has given limits to Allah and does not
know Him. Whoever combines connection and disconnection in his gnosis, and describes
Allah with both aspects in general - because it is impossible to conceive in detail because we
lack the ability to encompass all the forms which the universe contains - has known Him in
general and not in particular, as he knows himself generally and not in particular. For that
reason, the Prophet, may Allah bless him and grant him peace, linked knowledge (ma'rifa) of
Allah to knowledge of oneself and said, "Whoever knows himself knows his Lord." Allah
says, "We will show them Our signs on the horizons (what is outside of you) and in
themselves (what is your source) until it is clear to them (the contemplators) that it is the
Truth," (41:53) inasmuch as you are His form and He is your spirit. You are to Him as your
body-form is to you, and He is to you as the spirit which governs the body. ~ Ibn Arabi,
80:The six characteristics that, taken together, reveal the nature of the gnostic attitude.
1) It must first be pointed out that the gnostic is dissatisfied with his situation. This, in itself, is not especially surprising. We all have cause to be not completely satisfied with one aspect or another of the situation in which we find ourselves.
2) Not quite so understandable is the second aspect of the gnostic attitude: the belief that the drawbacks of the situation can be attributed to the fact that the world is intrinsically poorly organized. For it is likewise possible to assume that the order of being as it is given to us men (wherever its origin is to be sought) is good and that it is we human beings who are inadequate. But gnostics are not inclined to discover that human beings in general and they themselves in particular are inadequate. If in a given situation something is not as it should be, then the fault is to be found in the wickedness of the world.
3) The third characteristic is the belief that salvation from the evil of the world is possible.
4) From this follows the belief that the order of being will have to be changed in an historical process. From a wretched world a good one must evolve historically. This assumption is not altogether self-evident, because the Christian solution might also be considered—namely, that the world throughout history will remain as it is and that man’s salvational fulfillment is brought about through grace in death.
5) With this fifth point we come to the gnostic trait in the narrower sense—the belief that a change in the order of being lies in the realm of human action, that this salvational act is possible through man’s own effort.
6) If it is possible, however, so to work a structural change in the given order of being that we can be satisfied with it as a perfect one, then it becomes the task of the gnostic to seek out the prescription for such a change. Knowledge—gnosis—of the method of altering being is the central concern of the gnostic. As the sixth feature of the gnostic attitude, therefore, we recognize the construction of a formula for self and world salvation, as well as the gnostic’s readiness to come forward as a prophet who will proclaim his knowledge about the salvation of mankind.
These six characteristics, then, describe the essence of the gnostic attitude. In one variation or another they are to be found in each of the movements cited. ~ Eric Voegelin,
81:INVOCATION
   The ultimate invocation, that of Kia, cannot be performed. The paradox is that as Kia has no dualized qualities, there are no attributes by which to invoke it. To give it one quality is merely to deny it another. As an observant dualistic being once said:
   I am that I am not.
   Nevertheless, the magician may need to make some rearrangements or additions to what he is. Metamorphosis may be pursued by seeking that which one is not, and transcending both in mutual annihilation. Alternatively, the process of invocation may be seen as adding to the magician's psyche any elements which are missing. It is true that the mind must be finally surrendered as one enters fully into Chaos, but a complete and balanced psychocosm is more easily surrendered.
   The magical process of shuffling beliefs and desires attendant upon the process of invocation also demonstrates that one's dominant obsessions or personality are quite arbitrary, and hence more easily banished.
   There are many maps of the mind (psychocosms), most of which are inconsistent, contradictory, and based on highly fanciful theories. Many use the symbology of god forms, for all mythology embodies a psychology. A complete mythic pantheon resumes all of man's mental characteristics. Magicians will often use a pagan pantheon of gods as the basis for invoking some particular insight or ability, as these myths provide the most explicit and developed formulation of the particular idea's extant. However it is possible to use almost anything from the archetypes of the collective unconscious to the elemental qualities of alchemy.
   If the magician taps a deep enough level of power, these forms may manifest with sufficient force to convince the mind of the objective existence of the god. Yet the aim of invocation is temporary possession by the god, communication from the god, and manifestation of the god's magical powers, rather than the formation of religious cults.
   The actual method of invocation may be described as a total immersion in the qualities pertaining to the desired form. One invokes in every conceivable way. The magician first programs himself into identity with the god by arranging all his experiences to coincide with its nature. In the most elaborate form of ritual he may surround himself with the sounds, smells, colors, instruments, memories, numbers, symbols, music, and poetry suggestive of the god or quality. Secondly he unites his life force to the god image with which he has united his mind. This is accomplished with techniques from the gnosis. Figure 5 shows some examples of maps of the mind. Following are some suggestions for practical ritual invocation.
   ~ Peter J Carroll, Liber Null,
82:We have now completed our view of the path of Knowledge and seen to what it leads. First, the end of Yoga of Knowledge is God-possession, it is to possess God and be possessed by him through consciousness, through identification, through reflection of the divine Reality. But not merely in some abstraction away from our present existence, but here also; therefore to possess the Divine in himself, the Divine in the world, the Divine within, the Divine in all things and all beings. It is to possess oneness with God and through that to possess also oneness with the universal, with the cosmos and all existences; therefore to possess the infinite diversity also in the oneness, but on the basis of oneness and not on the basis of division. It is to possess God in his personality and his impersonality; in his purity free from qualities and in his infinite qualities; in time and beyond time; in his action and in his silence; in the finite and in the infinite. It is to possess him not only in pure self, but in all self; not only in self, but in Nature; not only in spirit, but in supermind, mind, life and body; to possess him with the spirit, with the mind, with the vital and the physical consciousness; and it is again for all these to be possessed by him, so that our whole being is one with him, full of him, governed and driven by him. It is, since God is oneness, for our physical consciousness to be one with the soul and the nature of the material universe; for our life, to be one with all life; for our mind, to be one with the universal mind; for our spirit, to be identified with the universal spirit. It is to merge in him in the absolute and find him in all relations. Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, The Higher and the Lower Knowledge [511] [T1], #index,
83:Dominions Of The Boundary
The Survival Of The Gods
1 Twilight
The gods of Nature abdicate
When man intrudes too far:
The Dryad leaves her woodland state,
And Jove his thunder-car:
No more Apollo reins the sun
Or Neptune rides the sea,
The race of Oread is run,
And Pan has ceased to be:
The formless Winds are roaming through
Druidic grove and vale:
Deserted Asgard and Meru
For Thor and Indra wail:
Majestic Forms oblivion 'scape
As kelpie, sylph, and gnome,
Astarte hides in gentler shape,
And Vestals hearthless roam:
Thrones, Dominions, Virtues, Powers,
Fall from Their Mystic Tree,
And sacrilegious Time devours
Each Principality.
2 Sceptic:
Whatever dramas of the Vast
About our drama play,
Or necromancies from the past
Project their gloom to-day,
We seem to hear the Uncreate
Slowly let this be knownThat man has fashioned all his fate
And stands, on earth, alone:
17
That all he needs was in him stored,
Material and plan;
That ne'er was deity adored
But first was made by man.
3 The Abiding Gods:
But tho' we mumble sceptic saw,
Or sweet old prayers forget;
And tho' we dream of Higher Law,
The gods are living yet:
For they who will no Monitor,
Save One Unnamed, allow,
Allegiance deep to Love or War,
Or Chance or Wind avow:
Avow by no mere cult of names,
No pattering of creeds,
But by the sacrificial flames
Of lifelong thoughts and deeds.
When mediaeval hurricane
The gods in exile drove,
'Thrice-greatest' Hermes and his train
Usurped the seats of Jove:
Where still their Wisdom rules the spheres
Of yet uncharted Law,
By building in our nerves the fears
Our sires in Nature saw:
In other garments everywhere,
Behold, the prophetess,
Clairaudient interpreter,
Clairvoyant Pythoness!
Suburban Delphis for the rich,
The Gnosis for the staid!
Perennial by the road, the witch
Of Endor plies her trade!
18
4 Mystic:
All is not daylight in the day,
Or knowledge in the known;
The life we are, the prayer we pray,
From deep, to deep, is blown.
Though Reason claim omniscient worth
And lush her dogmas thrive:
Our present home is more than earth,
Our senses more than five.
And the mystic who sees the star-folk throng,
Where we but the noonday blue,
Knows no religion yet was wrong
And never a myth untrue.
The wrong road now was the old high way
Of young Truth's caravan;
To-morrow is not to-day, to-day,
Or the baby yet a man.
Though mountain watchmen daily see
Horizons widen far,
Dominions of the Boundary
Have ever ruled, and are.
5 Heracleitic:
The lines of godhood all converge
At last to unity:
And the images of all emerge
From every god we see.
So Hermes here and Venus there
Are Memory, are Fate;
And all are Winds; and the Sirens fair
Mute in the Wisdoms wait.
All life is a stream and mortals stand
On a heaving and passing earth:
And the land of gods is a changing land
As the land that gave it birth.
19
Life is a stream: through a gorge we go
'Tween a deep and a living deep:
Form is the gorge, and change is the flow,
And the source and the mouth are sleep.
6 Historic:
Torrential barbarisms need
Charioteers of Pain:
And wise gods sleep when men recede
To callow youth again.
But in that age-long sleep have waned
A myriad gods, or fled:
Olympic altars are disdained
And Gnostic Wisdom dead.
For what to Vandals or to Huns,
When Rome's red lips were ripe,
Were calm Hellenic Shining Ones,
Or Gnostic Archetype?
Yet Time matured to mellow wine
The Roman-Gothic must,
For Mercy and a Maid Divine
Subdued the hate and lust:
Till Hedonist and Stoic hold
Antique debates anew:
And hither return the virtues old
(Alas! and old vice too!).
Marooned no more, we sail the sea,
Ere sad gods were, we knew:
And from Platonic prows decree'The gods are Me, are You!'
7 Omni-Benevolence:
Yet, shaping slowly through the storm
And bidding darkness fade,
Evolving eyes discern a Form
No clay-creator made:
20
A Symbol Form that mirrors ours,
That is, yet is not, we,
That seems to hint of Higher Powers
Than Fate or Memory:
That takes the image as we gaze
Of the Holiest Ones that were:
For here It looks from Jesus' face,
And from Mohammed's, there:
'Tis Moses, yea, 'tis Krishna's form;
'Tis fire, 'tis star, 'tis sun:
A myriad now Its faces swarm,
Now, All and It are One:
The Chinese 'Way' one watcher sees,
And one a Brooding Dove,
One Baldur, Buddh or SocratesBut always It is Love.
~ Bernard O'Dowd,
84:AUGOEIDES:
   The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work.
   The Augoeides may be defined as the most perfect vehicle of Kia on the plane of duality. As the avatar of Kia on earth, the Augoeides represents the true will, the raison detre of the magician, his purpose in existing. The discovery of ones true will or real nature may be difficult and fraught with danger, since a false identification leads to obsession and madness. The operation of obtaining the knowledge and conversation is usually a lengthy one. The magician is attempting a progressive metamorphosis, a complete overhaul of his entire existence. Yet he has to seek the blueprint for his reborn self as he goes along. Life is less the meaningless accident it seems. Kia has incarnated in these particular conditions of duality for some purpose. The inertia of previous existences propels Kia into new forms of manifestation. Each incarnation represents a task, or a puzzle to be solved, on the way to some greater form of completion.
   The key to this puzzle is in the phenomena of the plane of duality in which we find ourselves. We are, as it were, trapped in a labyrinth or maze. The only thing to do is move about and keep a close watch on the way the walls turn. In a completely chaotic universe such as this one, there are no accidents. Everything is signifcant. Move a single grain of sand on a distant shore and the entire future history of the world will eventually be changed. A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally.
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation. Having communicated with the invoked form, the magician should draw it into himself and go forth to live in the way he hath willed.
   The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of gnosis, may be employed. At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance. If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null,

IN CHAPTERS [165/165]



   85 Integral Yoga
   22 Occultism
   12 Psychology
   1 Poetry
   1 Philosophy
   1 Christianity
   1 Alchemy


  159 Sri Aurobindo
   16 Carl Jung
   5 The Mother
   5 Peter J Carroll
   4 Nolini Kanta Gupta
   3 Satprem
   3 Aleister Crowley
   2 George Van Vrekhem


   68 Record of Yoga
   42 The Synthesis Of Yoga
   7 Mysterium Coniunctionis
   6 The Life Divine
   5 The Archetypes and the Collective Unconscious
   5 Liber Null
   5 Essays Divine And Human
   4 Letters On Yoga I
   4 Essays In Philosophy And Yoga
   4 Aion
   3 The Secret Doctrine
   3 Collected Works of Nolini Kanta Gupta - Vol 03
   2 Preparing for the Miraculous
   2 Liber ABA
   2 Essays On The Gita


01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   The course of evolution has not come to a stop with man and the next stage, Sri Aurobindo says, which Nature envisages and is labouring to bring out and establish is the life now superconscious to us, embodied in a still higher type of created being, that of the superman or god-man. The principle of consciousness which will determine the nature and build of this new, being is a spiritual principle beyond the mental principle which man now incarnates: it may be called the Supermind or Gnosis.
   For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.

0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
   After speaking of the descent of the Supermind, he said that an INTERMEDIARY must be prepared between our present mental state (even the most elevated higher mind) and the supramental region, because if one entered directly into Gnosis, well, it would produce such an abrupt change that our physical constitutions would be unable to support itan intermediary is needed. The experiences Ive had make me absolutely convinced of it; twice the supramental world took veritable possession of me and both times it was as if the bodytruly the physical bodywas going to completely disintegrate, due to what you could almost call the opposition of the two conditions.
   And yesterday again I clearly saw (Mother touches this mass in her head). My eyes are full of it my eyes are full, you know, and I see that as it works to settle itself in here, it produces this little vibrationa twinkling of vibrationswhich seems to be indispensable for it to enter into this Matter.

0 1963-06-15, #Agenda Vol 04, #The Mother, #Integral Yoga
   Ive received a letter from a friend in France who speaks at length of someone who has written three volumes entitled Gnosis.
   Ohh!
  --
   He has written three volumes entitled Gnosis.
   Quite an ambition.

0 1971-12-25, #Agenda Vol 12, #The Mother, #Integral Yoga
   "For while the reason proceeds from moment to moment of time and loses and acquires and loses and again acquires, the Gnosis dominates time in a one view and perpetual power and links past, present and future in their indivisible connections, in a single continuous map of knowledge, side by side. The Gnosis starts from the totality which it immediately possesses; it sees parts, groups and details only in relation to the totality and in one vision with it."
   The Synthesis of Yoga, XX.464

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   At the very outset when and where the Many has come out into manifestation in the Onehere also it must be remembered that we are using a temporal figure in respect of an extra-temporal factthere and then is formed a characteristic range of reality which is a perfect equation of the one and the many: that is to say, the one in becoming many still remains the same immaculate one in and through the many, and likewise the many in spite of its manifoldnessand because of the special quality of the manifoldnessstill continues to be the one in the uttermost degree. It is the world of fundamental realities. Sri Aurobindo names it the Supermind or Gnosis. It is something higher than but distantly akin to Plato's world of Ideas or Noumena (ideai, nooumena) or to what Plotinus calls the first divine emanation (nous). These archetypal realities are realities of the Spirit, Idea-forces, truth-energies, the root consciousness-forms, ta cit, in Vedic terminology. They are seed-truths, the original mother-truths in the Divine Consciousness. They comprise the fundamental essential many aspects and formulations of an infinite Infinity. At this stage these do not come into clash or conflict, for here each contains all and the All contains each one in absolute unity and essential identity. Each individual formation is united with and partakes of the nature of the one supreme Reality. Although difference is born here, separation is not yet come. Variety is there, but not discord, individuality is there, not egoism. This is the first step of Descent, the earliest one-not, we must remind ourselves again, historically but psychologically and logically the descent of the Transcendent into the Cosmic as the vast and varied Supermindcitra praketo ajania vibhw of the Absolute into the relational manifestation as Vidysakti ( Gnosis).
   The next steps, farther down or away, arrive when the drive towards differentiation and multiplication gathers momentum becomes accentuated, and separation and isolation increase in degree and emphasis. The lines of individuation fall more and more apart from each other, tending to form closed circles, each confining more and more exclusively to itself, stressing its own particular and special value and function, in contradistinction to or even against other lines. Thus the descent or fall from the Supermind leads, in the first instance, to the creation or appearance of the Overmind. It is the level of consciousness where the perfect balance of the One and the Many is disturbed and the emphasis begins to be laid on the many. The source of incompatibility between the two just starts here as if Many is notOne and One is not Many. It is the beginning of Ignorance, Avidya, Maya. Still in the higher hemisphere of the Overmind, the sense of unity is yet maintained, although there is no longer the sense of absolute identity of the two; they are experienced as complementaries, both form a harmony, a harmony as of different and distinct but conjoint notes. The Many has come forward, yet the unity is also there supporting it-the unity is an immanent godhead, controlling the patent reality of the Many. It is in the lower hemisphere of the Overmind that unity is thrown into the background half-submerged, flickering, and the principle of multiplicity comes forward with all insistence. Division and rivalry are the characteristic marks of its organisation. Yet the unity does not disappear altogether, only it remains very much inactive, like a sleeping partner. It is not directly perceived and envisaged, not immediately felt but is evoked as reminiscence. The Supermind, then, is the first crystallisation of the Infinite into individual centres, in the Overmind these centres at the outset become more exclusively individualised and then jealously self-centred.

02.03 - An Aspect of Emergent Evolution, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
   A question inevitably arises herewhat next? Once the evolutionary movement has reached the apex, does it stop there? After the apex, the Void? I t need not be so. The completion of the pyramid would mean simply the end of a particular order of creation, the creation in Ignorance. This is, indeed, what Sri Aurobindo envisages in his conception of the creation in supramental Gnosis. The evolutionary nisus, on its arrival at the apex, according to him crosses a borderland, leaps into another order of the world, of infinite Truth-Consciousness. Thereafter another new creation starts the building perhaps of another pyramid (if we want to continue the metaphor). The progression Of the evolutionary course is naturally expected to be an unending series. The pyramids rise tier upon tier ad infinitum. Only it is to be noted that in the basic pyramid the evolution starts from inconscience and moves from more ignorance to less ignorance through a gradually lessening density of darkness until the apex is reached where all shade of darkness is eliminated for ever. Beyond there is no mixture, however thin and diluted: it is a movement from light to light, from one expression of it to another, perhaps richer, but of the same quality.
   This, however, is an aspect of the problem with which we are not immediately concerned. There is one question with which we have omitted to deal but which is nearer to us and touches present actualities. We spoke of the emergence of the Deity and of the Supreme Deityafter Mind. The question is, how long after? I do not refer to the duration of time needed, but to the steps or the stages that have to be passed. For between Mind and Deity, certainly between Mind and the Supreme Deity (Purushottama, as we would say), there may presumably still lie a course of graded emergence. In fact, Sri Aurobindo speaks of the Overmind and the Supermind, as farther steps of the evolutionary progress coming after Mind. He says that Mind closes the interior hemisphere of man's nature and consciousness; with Overmind man enters into the higher sphere of the Spirit. In this view, the religious feeling or perception or conduct would be but an intermediary stage between Mind and Overmind. They are not really emergent properties, but reflections, faint echoes and promises of what is to come, mixed up with attributes of the present mentality. The Overmind brings in a true emergence.

02.10 - The Kingdoms and Godheads of the Little Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  A greater Gnosis shall regard the world
  Crossing out of some far omniscience

1.01 - Adam Kadmon and the Evolution, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  the term Gnosis time and again as equivalent to the term
  Supermind. He noted for instance: This full power of
  the consciousness is supermind or Gnosis supermind be-
  cause to reach it we have to pass beyond and turn upon
  --
  and inconscient matter, and Gnosis because it is eternally
  self-possessed of Truth and in its very stuff and nature it is
  --
  Mother Gnosis is the knowledge of the complete scheme of
  things which grants the understanding of the next step in
  --
  realization. It is a growing Gnosis lifted beyond our human
  mentality and partaking of the light and power of the Di-
  vine. 8 (The symbol of this Gnosis or supermind is the Sun.)
  Later Sri Aurobindo will use the term Gnosis less often, but
  even in 1950 the Mother said: The gnostic life is certain.

1.01 - How is Knowledge Of The Higher Worlds Attained?, #Knowledge of the Higher Worlds, #Rudolf Steiner, #Theosophy
  This life of the soul in thought, which gradually widens into a life in spiritual being, is called by Gnosis, and by Spiritual Science, Meditation (contemplative reflection). This meditation is the means to supersensible knowledge. But the
   p. 31
  --
  When, by means of meditation, a man rises to union with the spirit, he brings to life the eternal in him, which is limited by neither birth nor death. The existence of this eternal being can only be doubted by those who have not themselves experienced it. Thus meditation is the way which also leads man to the knowledge, to the contemplation of his eternal, indestructible, essential being; and it is only through meditation that man can attain to such knowledge. Gnosis and Spiritual Science tell of the eternal nature of this being and of its reincarnation. The question is often asked: Why does a man know nothing of his experiences beyond the borders of life and death? Not thus should we ask, but rather: How can we attain such knowledge? In right meditation the path is opened. This alone can
   p. 34
   revive the memory of experiences beyond the border of life and death. Everyone can attain this knowledge; in each one of us lies the faculty of recognizing and contemplating for ourselves what genuine Mysticism, Spiritual Science, Anthroposophy, and Gnosis teach. Only the right means must be chosen. Only a being with ears and eyes can apprehend sounds and colors; nor can the eye perceive if the light which makes things visible is wanting. Spiritual Science gives the means of developing the spiritual ears and eyes, and of kindling the spiritual light; and this method of spiritual training: (1) Preparation; this develops the spiritual senses. (2) Enlightenment; this kindles the spiritual light. (3) Initiation; this establishes intercourse with the higher spiritual beings.

1.02.4.1 - The Worlds - Surya, #Isha Upanishad, #unset, #Zen
  Vijnana working in mind under the conditions and in the forms of mind. Gnosis or true
  supermind is a power above mind working in its own law, out of the direct identity of
  --
  of the essence and the image. It is this intuition or Gnosis which
  is the Vedic Truth, the self-vision and all-vision of Surya.

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
   this eternal divine Consciousness always present in every human being, this God in man, takes possession partly4 or wholly of the human consciousness and becomes in visible human shape the guide, teacher, leader of the world, not as those who living in their humanity yet feel something of the power or light or love of the divine Gnosis informing and conducting them, but out of that divine Gnosis itself, direct from its central force and plenitude, then we have the manifest Avatar. The inner Divinity is the eternal Avatar in man; the human manifestation is its sign and development in the external world.
  When we thus understand the conception of Avatarhood, we see that whether for the fundamental teaching of the Gita, our present subject, or for spiritual life generally the external aspect has only a secondary importance. Such controversies as the one that has raged in Europe over the historicity of Christ, would seem to a spiritually-minded Indian largely a waste of time; he would concede to it a considerable historical, but hardly any religious importance; for what does it matter in the end whether a Jesus son of the carpenter Joseph was actually born in Nazareth or Bethlehem, lived and taught and was done to death on a real or trumped-up charge of sedition, so long as we can know by spiritual experience the inner Christ, live uplifted in the light of his teaching and escape from the yoke of the natural Law by that atonement of man with God of which the crucifixion is the symbol? If the Christ, God made man, lives within our spiritual being, it would seem to matter little whether or not a son of

1.03 - Concerning the Archetypes, with Special Reference to the Anima Concept, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  29 Schultz, Dokumente der Gnosis, especially the lists in Irenaeus, Adversus
  haereses. 30 Cf. Psychology and Alchemy.

1.03 - Preparing for the Miraculous, #Preparing for the Miraculous, #George Van Vrekhem, #Integral Yoga
  to see themselves, and which is the knowledge or Gnosis
  India has to offer, is not a new dogmatic or ritualistic reli-

1.04 - The Sacrifice the Triune Path and the Lord of the Sacrifice, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  In this Duality too there is possible a separative experience. At one pole of it the seeker may be conscious only of the Master of Existence putting forth on him His energies of knowledge, power and bliss to liberate and divinise; the Shakti may appear to him only an impersonal Force expressive of these things or an attribute of the Ishwara. At the other pole he may encounter the World-Mother, creatrix of the universe, putting forth the Gods and the worlds and all things and existences out of her spirit-substance. Or even if he sees both aspects, it may be with an unequal separating vision, subordinating one to the other, regarding the Shakti only as a means for approaching the Ishwara. There results a one-sided tendency or a lack of balance, a power of effectuation not perfectly supported or a light of revelation not perfectly dynamic. It is when a complete union of the two sides of the Duality is effected and rules his consciousness that he begins to open to a fuller power that will draw him altogether out of the confused clash of Ideas and Forces here into a higher Truth and enable the descent of that Truth to illumine and deliver and act sovereignly upon this world of Ignorance. He has begun to lay his hand on the integral secret which in its fullness can be grasped only when he overpasses the double term that reigns here of Knowledge inextricably intertwined with an original Ignorance and crosses the border where spiritual mind disappears into supramental Gnosis. It is through this third and most dynamic dual aspect of the One that the seeker begins with the most integral completeness to enter into the deepest secret of the being of the Lord of the Sacrifice.
  For it is behind the mystery of the presence of personality in an apparently impersonal universeas in that of consciousness manifesting out of the Inconscient, life out of the inanimate, soul out of brute Matter that is hidden the solution of the riddle of existence. Here again is another dynamic Duality more pervading than appears at first view and deeply necessary to the play of the slowly self-revealing Power. It is possible for the seeker in his spiritual experience, standing at one pole of the Duality, to follow Mind in seeing a fundamental Impersonality everywhere. The evolving soul in the material world begins from a vast impersonal Inconscience in which our inner sight yet perceives the presence of a veiled infinite Spirit; it proceeds with the emergence of a precarious consciousness and personality that even at their fullest have the look of an episode, but an episode that repeats itself in a constant series; it arises through experience of life out of mind into an infinite, impersonal and absolute Superconscience in which personality, mind-consciousness, life-consciousness seem all to disappear by a liberating annihilation, Nirvana. At a lower pitch he still experiences this fundamental impersonality as an immense liberating force everywhere. It releases his knowledge from the narrowness of personal mind, his will from the clutch of personal desire, his heart from the bondage of petty mutable emotions, his life from its petty personal groove, his soul from ego, and it allows them to embrace calm, equality, wideness, universality, infinity. A Yoga of works would seem to require Personality as its mainstay, almost its source, but here too the impersonal is found to be the most direct liberating force; it is through a wide egoless impersonality that one can become a free worker and a divine creator. It is not surprising that the overwhelming power of this experience from the impersonal pole of the Duality should have moved the sages to declare this to be the one way and an impersonal Superconscience to be the sole truth of the Eternal.

1.05 - The Ascent of the Sacrifice - The Psychic Being, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     These two changes are the signs of a first effectuation in which the activities of the mental nature are lifted up, spiritualised, widened, universalised, liberated, led to a consciousness of their true purpose as an instrumentation of the Divine creating and developing its manifestation in the temporal universe. But this cannot be the whole scope of the transformation; for it is not in these limits that the integral seeker can cease from his ascension or confine the widening of his nature. For, if it were so, knowledge would still remain a working of the mind, liberated, universalised, spiritualised, but still, as all mind must be, comparatively restricted, relative, imperfect in the very essence of its dynamism; it would reflect luminously great constructions of Truth, but not move in the domain where Truth is au thentic, direct, sovereign and native. There is an ascension still to be made from this height, by which the spiritualised mind will exceed itself and transmute into a supramental power of knowledge. Already in the process of spiritualisation it will have begun to pass out of the brilliant poverty of the human intellect; it will mount successively into the pure broad reaches of a higher mind and next into the gloaming belts of a still greater free intelligence illumined with a Light from above. At this point it will begin to feel more freely, admit with a less mixed response the radiant beginnings of an Intuition, not illumined, but luminous in itself, true in itself, no longer entirely mental and therefore subjected to the abundant intrusion of error. Here too is not an end, for it must rise beyond into the very domain of that untruncated Intuition, the first direct light from the self-awareness of essential Being and, beyond it, attain that from which this light comes. For there is an overmind behind Mind, a Power more original and dynamic which supports Mind, sees it as a diminished radiation from itself, uses it as a transmitting belt of passage downward or an instrument for the creations of the Ignorance. The last step of the ascension would be the surpassing of overmind itself or its return into its own still greater origin, its conversion into the supramental light of the Divine Gnosis. For there in the supramental Light is the seat of the divine Truth-Consciousness that has native in it, as no other consciousness below it can have, the power to organise the works of a Truth which is no longer .tarnished by the shadow of the cosmic Inconscience and Ignorance. There to reach and thence to bring down a supramental dynamism that can transform the Ignorance is the distant but imperative supreme goal of the integral Yoga.
     As the light of each of these higher powers is turned upon the human activities of knowledge, any distinction of sacred and profane, human and divine, begins more and more to fade until it is finally abolished as otiose; for whatever is touched and thoroughly penetrated by the Divine Gnosis is transfigured and becomes a movement of its own Light and Power, free from the turbidity and limitations of the lower intelligence. It is not a separation of some activities, but a transformation of them all by the change of the informing consciousness that is the way of liberation, an ascent of the sacrifice of knowledge to a greater and ever greater light and force. All the works of mind and intellect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, then again transformed into the dynamic outpourings of the overmind radiance, and these transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit.
     If knowledge is the widest power of the consciousness and its function is to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the Divine Mystery. Man, because he is a mental being, is prone to give the highest importance to the thinking mind and its reason and will and to its way of approach and effectuation of Truth and, even, he is inclined to hold that there is no other. The heart with its emotions and incalculable movements is to the eye of his intellect an obscure, uncertain and often a perilous and misleading power which needs to be kept in control by the reason and the mental will and intelligence. And yet there is in the heart or behind it a profounder mystic light which, if not what we call intuition -- for that, though not of the mind, yet descends through the mind -- has yet a direct touch upon Truth and is nearer to the Divine than the human intellect in its pride of knowledge. According to the ancient teaching the seat of the immanent Divine, the hidden Purusha, is in the mystic heart, -- the secret heart-cave, hrdaye gunayam, as the Upanishads put it, -- and, according to the experience of many Yogins, it is from its depths that there comes the voice or the breath of the inner oracle.

1.06 - The Ascent of the Sacrifice 2 The Works of Love - The Works of Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection. All Bliss and Joy are there of the All-Blissful, and all inferior forms of enjoyment, happiness or pleasure are subjected to the shock of the intensity of its floods or currents and either they are broken to pieces as inadequate things under its convicting stress or compelled to transmute themselves into the forms of the Divine Ananda. Thus for the individual consciousness a Force is manifested which can deal sovereignly in it with the diminutions and degradations of the values of the Ignorance. At last it begins to be possible to bring down into life the immense reality and intense concreteness of the love and joy that are of the Eternal. Or at any rate it will be possible for our spiritual consciousness to raise itself out of mind into the supramental Light and Force and Vastness; there in the light and potency of the supramental Gnosis are the splendour and joy of a power of divine self-expression and selforganisation which could rescue and re-create even the world of the Ignorance into a figure of the Truth of the Spirit.
  There in the supramental Gnosis is the fulfilment, the culminating height, the all-embracing extent of the inner adoration, the profound and integral union, the flaming wings of Love upbearing the power and joy of a supreme Knowledge. For supramental Love brings an active ecstasy that surpasses the void passive peace and stillness which is the heaven of the liberated Mind and does not betray the deeper greater calm which is the beginning of the supramental silence. The unity of a love which is able to include in itself all differences without being diminished or abrogated by their present limitations and apparent dissonances is raised to its full potentiality on the supramental level. For there an intense oneness with all creatures founded on a profound oneness of the soul with the Divine can harmonise with a play of relations that only makes the oneness more perfect and absolute. The power of Love supramentalised can take hold of all living relations without hesitation or danger and turn them Godwards delivered from their crude, mixed and petty human settings and sublimated into the happy material of a divine life.
  For it is the very nature of the supramental experience that it can perpetuate the play of difference without forfeiting or in the least diminishing either the divine union or the infinite oneness. For a supramentalised consciousness it would be utterly possible to embrace all contacts with men and the world in a purified flame-force and with a transfigured significance, because the soul would then perceive always as the object of all emotion and all seeking for love or beauty the One Eternal and could spiritually use a wide and liberated life-urge to meet and join with that One Divine in all things and all creatures.

1.06 - The Sign of the Fishes, #Aion, #Carl Jung, #Psychology
  Bousset, Hauptprobleme der Gnosis, pp. 352ft.
  22 Hippolytus, Elenchos, V, 7, 30 (Legge trans., I, p. 128).

1.11 - The Master of the Work, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
     A Transcendent who is beyond all world and all Nature and yet possesses the world and its nature, who has descended with something of himself into it and is shaping it into that which as yet it is not, is the Source of our being, the Source of our works and their Master. But the seat of the Transcendent Consciousness is above in an absoluteness of divine Existence -- and there too is the absolute Power, Truth, Bliss of the Eternal -- of which our mentality can form no conception and of which even our greatest spiritual experience is only a diminished reflection in the spiritualised mind and heart, a faint shadow, a thin derivate. Yet proceeding from it there is a sort of golden corona of Light, Power, Bliss and Truth -- a divine Truth-Consciousness as the ancient mystics called it, a supermind, a Gnosis, with which this world of a lesser consciousness proceeding by Ignorance is in secret relation and which alone maintains it and prevents it from falling into a disintegrated chaos. The powers we are now satisfied to call Gnosis, intuition or illumination are only fainter lights of which that is the full and flaming source, and between the highest human intelligence and it there lie many levels of ascending consciousness, highest mental or overmental, which we would have to conquer before we arrived there or could bring down its greatness and glory here. Yet, however difficult, that ascent, that victory is the destiny of the human spirit and that luminous descent or bringing down of the divine Truth is the inevitable term of the troubled evolution of the earth-nature; that intended consummation is its raison d'etre, our culminating state and the explanation of our terrestrial existence. For though the Transcendental Divine is already here as the Purushottama in the secret heart of our mystery, he is veiled by many coats and disguises of his magic world-wide Yoga-Maya; it is only by the ascent and victory of the Soul here in the body that the disguises can fall away and the dynamis of the supreme Truth replace this tangled weft of half-truth that becomes creative error, this emergent Knowledge that is converted by its plunge into the inconscience of Matter and its slow partial return towards itself into an effective Ignorance.
     For here in the world, though the Gnosis is there secretly behind existence, what acts is not the Gnosis but a magic of Knowledge-Ignorance, an incalculable yet apparently mechanical overmind Maya. The Divine appears to us here in one view as an equal, inactive and impersonal Witness Spirit, an immobile consenting Purusha not bound by quality or Space or Time, whose support or sanction is given impartially to the play of all action and energies which the transcendent Will has once permitted and authorised to fulfil themselves in the cosmos. This Witness Spirit, this immobile Self in things, seems to will nothing and determine nothing; yet we become aware that his very passivity, his silent presence compels all things to travel even in their ignorance towards a divine goal and attracts through division towards a yet unrealised oneness. Yet no supreme infallible Divine Will seems to be there, only a widely deployed Cosmic Energy of a mechanical executive Process, prakriti. This is one side of the cosmic Self; the other presents itself as a universal Divine, one in being, multiple in personality and power, who conveys to us, when we enter into the consciousness of his universal forces, a sense of infinite quality and will and act and a world-wide knowledge and a one yet innumerable delight; for through him we become one with all existences not only in their essence but in their play of action, see ourself in all and all in ourself, perceive all knowledge and thought and feeling as motions of the one Mind and Heart, all energy and action as kinetics of the one Will m power, all Matter and form as particles of the one Body, all personalities as projections of the one Person, all egos as deformations of the one and sole real "I" in existence. In him we no longer stand separate, but lose our active ego in the universal movement, even as by the Witness who is without qualities and for ever unattached and unentangled, we lose our static ego in the universal peace.
     And yet there remains a contradiction between these two terms, the aloof divine Silence and the all-embracing divine Action, which we may heal in ourselves in a certain manner, in a certain high degree which seems to us complete, yet is not complete because it cannot altogether transform and conquer. A universal Peace, Light, Power, Bliss is ours, but its effective expression is not that of the Truth-Consciousness, the divine Gnosis, but still, though wonderfully freed, uplifted and illumined, supports only the present self-expression of the Cosmic Spirit and does not transform, as would a transcendental Descent, the ambiguous symbols and veiled mysteries of a world of Ignorance. Ourselves are free, but the earth-consciousness remains in bondage; only a further transcendental ascent and descent can entirely heal the contradiction and transform and deliver.
     For there is yet a third intensely close and personal aspect of the Master of Works which is a key to his sublimest hidden mystery and ecstasy; for he detaches from the secret of the hidden Transcendence and the ambiguous display of the cosmic Movement an, individual Power of the Divine that can mediate between the two and bridge our passage from the one to the other.. In this aspect the transcendent and universal person of the Divine conforms itself to our individualised personality and accepts a personal relation with us, at once identified with us as our supreme Self and yet close and different as our Master, Friend, Lover, Teacher, our Father and our Mother our Playmate in the great world-game who has disguised himself throughout as friend and enemy, helper and opponent and, in all relations and in all workings that affect us, has led our steps towards our perfection and our release. It is through this more personal manifestation that we are admitted to some possibility of the complete transcendental experience; for in him we meet the One not merely in a liberated calm and peace, not merely with a passive or active submission in our works or through the mystery of union with a universal Knowledge and Power filling and guiding us, but with an ecstasy of divine Love and divine Delight that shoots up beyond silent Witness and active World-Power to some positive divination of a greater beatific secret. For it is riot so much knowledge leading to some ineffable Absolute, not so much works lifting us beyond world-process to the originating supreme Knower and Master, but rather this thing most intimate to us, yet at present most obscure, which keeps for us wrapt in its passionate yell the deep and rapturous secret of the transcendent Godhead and some absolute positiveness of its perfect Being, its all-concentrating Bliss, its mystic Ananda.

1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
  35 Bousset, Hauptprobleme der Gnosis, p. 170. 36 Panarium, XXX, 3.
  37 Theodor Bar-Kuni, Inscriptiones manda'ites des coupes de Khouabir, Part 2,
  --
  84 Bousset, Hauptprobleme der Gnosis, pp. 352f.
  85 Here Hippolytus cites the text of Odyssey, XXIV, 2.
  --
  139 Bousset, Hauptprobleme der Gnosis, p. 321, says: "[The Gnostics believed]
  that human beings, or at any rate some human beings, carry within them from

1.14 - Bibliography, #Aion, #Carl Jung, #Psychology
  . Hauptprobleme der Gnosis. (Forschungen zur Religion und
  Literatur des Alten und Neuen Testaments, 10.) Gottingen, 1907.

1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
  23 In the Gnosis of Justin. See Hippolytus, Elenchos, V, 26, 32 (Legge trans., I,
  p. 178): 6 de ayados kan Uptavos (But the Good One is Priapus).

1.24 - The Advent and Progress of the Spiritual Age, #The Human Cycle, #Sri Aurobindo, #Integral Yoga
  The thing to be done is as large as human life, and therefore the individuals who lead the way will take all human life for their province. These pioneers will consider nothing as alien to them, nothing as outside their scope. For every part of human life has to be taken up by the spiritual,not only the intellectual, the aesthetic, the ethical, but the dynamic, the vital, the physical; therefore for none of these things or the activities that spring from them will they have contempt or aversion, however they may insist on a change of the spirit and a transmutation of the form. In each power of our nature they will seek for its own proper means of conversion; knowing that the Divine is concealed in all, they will hold that all can be made the spirits means of self-finding and all can be converted into its instruments of divine living. And they will see that the great necessity is the conversion of the normal into the spiritual mind and the opening of that mind again into its own higher reaches and more and more integral movement. For before the decisive change can be made, the stumbling intellectual reason has to be converted into the precise and luminous intuitive, until that again can rise into higher ranges to overmind and supermind or Gnosis. The uncertain and stumbling mental will has to rise towards the sure intuitive and into a higher divine and gnostic will, the psychic sweetness, fire and light of the soul behind the heart, hdaye guhym, has to alchemise our crude emotions and the hard egoisms and clamant desires of our vital nature. All our other members have to pass through a similar conversion under the compelling force and light from above. The leaders of the spiritual march will start from and use the knowledge and the means that past effort has developed in this direction, but they will not take them as they are without any deep necessary change or limit themselves by what is now known or cleave only to fixed and stereotyped systems or given groupings of results, but will follow the method of the Spirit in Nature. A constant rediscovery and new formulation and larger synthesis in the mind, a mighty remoulding in its deeper parts because of a greater enlarging Truth not discovered or not well fixed before, is that Spirits way with our past achievement when he moves to the greatnesses of the future.
  This endeavour will be a supreme and difficult labour even for the individual, but much more for the race. It may well be that, once started, it may not advance rapidly even to its first decisive stage; it may be that it will take long centuries of effort to come into some kind of permanent birth. But that is not altogether inevitable, for the principle of such changes in Nature seems to be a long obscure preparation followed by a swift gathering up and precipitation of the elements into the new birth, a rapid conversion, a transformation that in its luminous moment figures like a miracle. Even when the first decisive change is reached, it is certain that all humanity will not be able to rise to that level. There cannot fail to be a division into those who are able to live on the spiritual level and those who are only able to live in the light that descends from it into the mental level. And below these too there might still be a great mass influenced from above but not yet ready for the light. But even that would be a transformation and a beginning far beyond anything yet attained. This hierarchy would not mean as in our present vital living an egoistic domination of the undeveloped by the more developed, but a guidance of the younger by the elder brothers of the race and a constant working to lift them up to a greater spiritual level and wider horizons. And for the leaders too this ascent to the first spiritual levels would not be the end of the divine march, a culmination that left nothing more to be achieved on earth. For there would be still yet higher levels within the supramental realm, as the old Vedic poets knew when they spoke of the spiritual life as a constant ascent,

1.27 - The Sevenfold Chord of Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  2:The creation depends on and moves between the biune principle of unity and multiplicity; it is a manifoldness of idea and force and form which is the expression of an original unity, and it is an eternal oneness which is the foundation and reality of the multiple worlds and makes their play possible. Supermind therefore proceeds by a double faculty of comprehensive and apprehensive knowledge; proceeding from the essential oneness to the resultant multiplicity, it comprehends all things in itself as itself the One in its manifold aspects and it apprehends separately all things in itself as objects of its will and knowledge. While to its original self-awareness all things are one being, one consciousness, one will, one self-delight and the whole movement of things a movement one and indivisible, it proceeds in its action from the unity to the multiplicity and from multiplicity to unity, creating an ordered relation between them and an appearance but not a binding reality of division, a subtle unseparating division, or rather a demarcation and determination within the indivisible. The Supermind is the divine Gnosis which creates, governs and upholds the worlds: it is the secret Wisdom which upholds both our Knowledge and our Ignorance.
  3:We have discovered also that Mind, Life and Matter are a triple aspect of these higher principles working, so far as our universe is concerned, in subjection to the principle of Ignorance, to the superficial and apparent self-forgetfulness of the One in its play of division and multiplicity. Really, these three are only subordinate powers of the divine quaternary: Mind is a subordinate power of Supermind which takes its stand in the standpoint of division, actually forgetful here of the oneness behind though able to return to it by reillumination from the supramental; Life is similarly a subordinate power of the energy aspect of Sachchidananda, it is Force working out form and the play of conscious energy from the standpoint of division created by Mind; Matter is the form of substance of being which the existence of Sachchidananda assumes when it subjects itself to this phenomenal action of its own consciousness and force.
  --
  9:But infinite Existence, Consciousness and Bliss need not throw themselves out into apparent being at all or, doing so, it would not be cosmic being, but simply an infinity of figures without fixed order or relation, if they did not hold or develop and bring out from themselves this fourth term of Supermind, of the divine Gnosis. There must be in every cosmos a power of Knowledge and Will which out of infinite potentiality fixes determined relations, develops the result out of the seed, rolls out the mighty rhythms of cosmic Law and views and governs the worlds as their immortal and infinite Seer and Ruler.4 This power indeed is nothing else than Sachchidananda Himself; it creates nothing which is not in its own self-existence, and for that reason all cosmic and real Law is a thing not imposed from outside, but from within, all development is self-development, all seed and result are seed of a Truth of things and result of that seed determined out of its potentialities. For the same reason no Law is absolute, because only the infinite is absolute, and everything contains within itself endless potentialities quite beyond its determined form and course, which are only determined through a self-limitation by Idea proceeding from an infinite liberty within. This power of self-limitation is necessarily inherent in the boundless All-Existent. The Infinite would not be the Infinite if it could not assume a manifold finiteness; the Absolute would not be the Absolute if it were denied in knowledge and power and will and manifestation of being a boundless capacity of self-determination. This Supermind then is the Truth or Real-Idea, inherent in all cosmic force and existence, which is necessary, itself remaining infinite, to determine and combine and uphold relation and order and the great lines of the manifestation. In the language of the Vedic Rishis, as infinite Existence, Consciousness and Bliss are the three highest and hidden Names of the Nameless, so this Supermind is the fourth Name5 - fourth to That in its descent, fourth to us in our ascension.
  10:But Mind, Life and Matter, the lower trilogy, are also indispensable to all cosmic being, not necessarily in the form or with the action and conditions which we know upon earth or in this material universe, but in some kind of action, however luminous, however puissant, however subtle. For Mind is essentially that faculty of Supermind which measures and limits, which fixes a particular centre and views from that the cosmic movement and its interactions. Granted that in a particular world, plane or cosmic arrangement, mind need not be limited, or rather that the being who uses mind as a subordinate faculty need not be incapable of seeing things from other centres or standpoints or even from the real Centre of all or in the vastness of a universal selfdiffusion, still if he is not capable of fixing himself normally in his own firm standpoint for certain purposes of the divine activity, if there is only the universal self-diffusion or only infinite centres without some determining or freely limiting action for each, then there is no cosmos but only a Being musing within Himself infinitely as a creator or poet may muse freely, not plastically, before he proceeds to the determining work of creation. Such a state must exist somewhere in the infinite scale of existence, but it is not what we understand by a cosmos. Whatever order there may be in it, must be a sort of unfixed, unbinding order such as Supermind might evolve before it had proceeded to the work of fixed development, measurement and interaction of relations. For that measurement and interaction Mind is necessary, though it need not be aware of itself as anything but a subordinate action of Supermind nor develop the interaction of relations on the basis of a self-imprisoned egoism such as we see active in terrestrial Nature.

1.3.5.02 - Man and the Supermind, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The difference between man and superman will be the difference between mind and a consciousness as far beyond it as thinking mind is beyond the consciousness of plant and animal; the differentiating essence of man is mind, the differentiating essence of superman will be supermind or a divine Gnosis.
  Man is a mind imprisoned, obscured and circumscribed in a precarious and imperfect living but imperfectly conscious body.
  --
  Supermind or Gnosis is in its original nature at once and in the same movement an infinite wisdom and an infinite will. At its source it is the dynamic consciousness of the divine Knower and Creator.
  When in the process of unfolding of an always greater force of the one Existence, some delegation of this power shall descend into our limited human nature, then and then only can man exceed himself and know divinely and divinely act and create; he will have become at last a conscious portion of the

1.3.5.03 - The Involved and Evolving Godhead, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Only when this evolving consciousness can grow into its own full divine power will we directly know ourselves and the world instead of catching at tags and tail ends of an insufficient figure of knowledge. This full power of the consciousness is supermind or Gnosis, - supermind because to reach it we have to pass beyond and turn upon mind as the mind itself has passed and turned upon life and inconscient matter and Gnosis because it is eternally self-possessed of Truth and in its very stuff and nature it is dynamic substance of knowledge.
  The true knowledge of things is denied to our reason, because that is not our spirit's greatest essential power but only an expedient, a transitional instrument meant to deal with the appearance of things and their phenomenal process. True knowledge commences only when our consciousness can pass beyond its present normal limit in man: for then it becomes directly aware of its self and of the Power in the world and begins to have at least an initial knowledge by identity which is the sole true knowledge. Henceforward it knows and sees, no longer by the reason groping among external data, but by an ever increasing and always more luminous self-illumining and all illuminating experience. In the end it will become a conscious part of the

1.66 - Vampires, #Magick Without Tears, #Aleister Crowley, #Philosophy
  There is a mighty volume of theory and practice concerning this and cognate subjects which will be open to you when and if you attain the VIII of O.T.O. and become Pontiff and Epopt of the Illuminati. Further, when you enter the Sanctuary of the Gnosis oh boy! Or, more accurately, oh girl!
  Not that the O.T.O. is a Young Ladies' and Gentlemen's Seminary for Tuition in Vampirism,[125] with a Chair (hardly suitable) for Werwolves, and Beds of Justice that sounds more apt for Incubi and Succubi;[126] far from it! But the forces of Nature employed in these presumably abominable practices are similar or identical.

1956-06-13 - Effects of the Supramental action - Education and the Supermind - Right to remain ignorant - Concentration of mind - Reason, not supreme capacity - Physical education and studies - inner discipline - True usefulness of teachers, #Questions And Answers 1956, #The Mother, #Integral Yoga
    Already in the process of spiritualisation it [the spiritualised mind] will have begun to pass out of the brilliant poverty of the human intellect; it will mount successively into the pure broad reaches of a higher mind and next into the gleaming belts of a still greater free intelligence illumined with a Light from above. At this point it will begin to feel more freely, admit with a less mixed response the radiant beginnings of an Intuition, not illumined, but luminous in itself, true in itself, no longer entirely mental and therefore subjected to the abundant intrusion of error. Here too is not an end, for it must rise beyond into the very domain of that untruncated Intuition, the first direct light from the self-awareness of essential Being and, beyond it, attain that from which this light comes. For there is an Overmind behind Mind, a Power more original and dynamic which supports Mind, sees it as a diminished radiation from itself, uses it as a transmitting belt of sage downward or an instrument for the creations of the Ignorance. The last step of the ascension would be the surpassing of Overmind itself or its return into its own still greater origin, its conversion into the supramental light of the Divine Gnosis.
    Sri Aurobindo, The Synthesis of Yoga, SABCL, Vol. 20, pp. 138-39

1957-05-29 - Progressive transformation, #Questions And Answers 1957-1958, #The Mother, #Integral Yoga
    It might be also that the transformation might take place by stages; there are powers of the nature still belonging to the mental region which are yet potentialities of a growing Gnosis lifted beyond our human mentality and partaking of the light and power of the Divine and an ascent through these planes, a descent of them into the mental being might seem to be the natural evolutionary course. But in practice it might be found that these intermediate levels would not be sufficient for the total transformation since, being themselves illumined potentialities of mental being not yet supramental in the full sense of the word, they could bring down to the mind only a partial divinity or raise the mind towards that but not effectuate its elevation into the complete supramentality of the truth-consciousness. Still these levels might become stages of the ascent which some would reach and pause there while others went higher and could reach and live on superior strata of a semi-divine existence. It is not to be supposed that all humanity would rise in a block into the supermind.
    The Supramental Manifestation, SABCL, Vol. 16, pp. 20-22

1.raa - Circles 3 (from Life of the Future World), #unset, #Arthur C Clarke, #Fiction
   English version by Jerome Rothenberg and Harris Lenowitz Original Language Hebrew (circle 10) so are the letters in their true essentials & when joined to people & to books that carry them are made intelligible as wholes to world & public: forms that the lowly asses carry though their existence is eternal: so then manchild you be careful that you not forget that you are working transformation of the Torah (circle 11) making it exist inside your soul in its particulars: so turn through it o turn through it & what of it is fit for your fulfillment let your hand fulfill: do what I tell you here it is your life your length of days from which you come to know what isn't fitting that a wise man be without & then your ways will be successful (circle 12) & then you will be wise: the way that you must cleave to & be strong in all your days will be the way of turning letters & combining them: & understanding what is understood rejoicing in your understandings & eternally rejoicing this rejoicing further wakening your heart to keep on turning them & understanding: joy & pleasures as you rush to turn (circle 13) like one who turns the sword the flame that turns itself toward every side & wages war against the enemies around you: for the empty images & forms of thought born of the evil impulse are the first emerging into thought surrounding it like murderers to foul the Gnosis of the lowly tortured man [bk1sm.gif] -- from A Big Jewish Book: Poems and Other Visions of the Jews from Tribal Times to the Present, Edited by Jerome Rothenberg <
2.02 - THE SCINTILLA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [44] It is clear from this text that the hidden thing, the invisible centre, is Adam Kadmon, the Original Man of Jewish Gnosis. It is he who laments in the prisons of the darkness,72 and who is personified by the black Shulamite of the Song of Songs. He is the product of the conjunction of sun and moon.
  [45] The scintillae often appear as golden and silver, and are found in multiple form in the earth.73 They are then called oculi piscium (fishes eyes).74 The fishes eyes are frequently mentioned by the authors, probably first by Morienus Romanus75 and in the Tractatus Aristotelis,76 and then by many later ones.77 In Manget there is a symbol, ascribed to the philosopher Malus,78 which shows eyes in the stars, in the clouds, in the water and in the earth. The caption says: This stone is under you, and near you, and above you, and around you.79 The eyes indicate that the lapis is in the process of evolution and grows from these ubiquitous eyes.80 Ripley remarks that at the desiccation of the sea a substance is left over that shines like a fishs eye.81 According to Dorn, this shining eye is the sun,82 which plunges the centre of its eye into the heart of man, as if it were the secret of warmth and illumination. The fishs eye is always open, like the eye of God.83 Something of the sort must have been in the mind of the alchemists, as is evidenced by the fact that Eirenaeus Orandus84 used as a motto for his edition of Nicolas Flamel85 the words of Zechariah 4 : 10: And they shall rejoice and see the plummet [lapidem stanneum] in the hand of Zorobabel. These are the seven eyes of the Lord that run to and fro through the whole earth. 3 : 9 is also relevant: Upon one stone there are seven eyes (DV). Firmicus Maternus may be referring to the latter passage when he says:86 The sign of one profane sacrament is

2.1.01 - God The One Reality, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  The Supreme is knowable to itself but unknowable to mind, inexpressible by words, because mind can grasp and words coined by the mind can express only limited, relative and divided things. Mind gets only misleading inadequate indefinite impressions or too definite reflective ideas of things too much beyond itself. Even here in its own field it grasps not things in themselves, but processes and phenomena, significant aspects, constructions and figures. But the Supreme is to its own absolute consciousness for ever self-known and self-aware, as also to supramental Gnosis it is intimately known and knowable.
  This Infinite and Eternal is the supreme Self of all, the supreme Source, Spirit and Person of all, the supreme Lord of all; there is nothing beyond it, nothing outside it. A million universes for ever persist or for ever recur because they are substantial expressions and manifestations of the supreme Infinite and Eternal.

2.1.02 - Classification of the Parts of the Being, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Indian systems did not distinguish between two quite different powers and levels of consciousness, one which we can call Overmind and the other the true Supermind or Divine Gnosis. That is the reason why they got confused about Maya (OvermindForce or Vidya-Avidya) and took it for the supreme creative power. In so stopping short at what was still a half-light they lost the secret of transformation - even though the Vaishnava and Tantra Yogas groped to find it again and were sometimes on the verge of success. For the rest, this, I think, has been the stumbling-block of all attempts at the discovery of the dynamic divine Truth; I know of none that has not imagined, as soon as it felt the Overmind lustres descending, that this was the true illumination, the Gnosis, - with the result that they either stopped short there and could get no farther, or else concluded that this too was only Maya or Lila and that the one thing to do was to get beyond it into some immovable and inactive Silence of the Supreme.
  Perhaps, what may be meant by supernals [in a text submitted by the correspondent] is rather the three fundamentals of the present manifestation. In the Indian system, these are

2.1.03 - Man and Superman, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  Matter, Life, Mind, Supermind or Gnosis, and beyond these the quadruple power of a supreme Being-Consciousness-ForceBliss - these are the grades of the evolutionary ascent from inconscience to the Superconscience.
  Life does not wholly come into the earth from outside it; its principle is there always in material things. But, imprisoned in the apparent inanimate inertia or blind force movement of
  --
  Nothing has the value of truth for the supramental if it is only thought or understood with the intelligence. That is a shadow or reflection and shadows can always distort, at best only adumbrate; reflections can always misform or mistranslate and at best have not the truth-substance. It is only when the object is entered into, seen with an inner and surrounding vision, possessed in experience, taken into our living universal & identifying individual consciousness, made one with us in the Truth that is, holds, comprehends, actuates all things, - only then is there the characteristic process of the supermind, the way of directness, the sincerity and power, the magnificence and general wholeness of the Gnosis[.]
  Man and Superman
  --
  An air from a consciousness greater than mind has already been felt by many of those who have climbed to the human summits and to the glow that has come from above they have given many names, bodhi, intuition, Gnosis. But these things are only the faint edge of that greater light thrust into the pallid twilight that we call mind. Only when the lid between mind and supermind has been utterly rent apart and the full power of the sun of a divine Gnosis can pour down - not trickling through mind as in diminished and deflected beams - and transform the whole mind and life and body of the human creature, can man's labour finish. Then only shall begin the divine play and the free outpouring of the liberated self-creating Spirit.
  To rise into this greater consciousness above our mental level of humanity as man has risen above the level of the life-mind of the beast, to grow from mind into supermind, from twilight into light, from the mind's half-consciousness into what is now to us superconscient, from a narrow imprisoned ego into the transcendent and universalised individual, from a struggling half effective into a throned and master power, from little transient joys and sorrows into an unalloyed divine delight, this is the goal of our journey, the secret of our struggle.

2.18 - The Evolutionary Process - Ascent and Integration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  There must be, therefore, since Mind and Life also are not that, a secret Consciousness greater than Life Consciousness or Mind Consciousness, an Energy more essential than the material Energy. Since it is greater than Mind, it must be a supramental Consciousness-Force; since it is a power of essential substance other than Matter, it must be the power of that which is the supreme essence and substance of all things, a power of the Spirit. There is a creative energy of Mind and a creative LifeForce, but they are instrumental and partial, not original and decisive: Mind and Life do indeed modify the material substance they inhabit and its energies and are not merely determined by them, but the extent and way of this mutual modification and determination are fixed by the inhabitant and all-containing Spirit through a secret indwelling light and force of supermind, an occult Gnosis, - an invisible self-knowledge and all-knowledge.
  If there is to be an entire transformation, it can only be by the full emergence of the law of the spirit; its power of supermind or Gnosis must have entered into Matter and it must evolve in Matter. It must change the mental into the supramental being, make the inconscient in us conscious, spiritualise our material substance, erect its law of gnostic consciousness in our whole evolutionary being and nature. This must be the culminating emergence or, at least, that stage in the emergence which first decisively changes the nature of the evolution by transforming its action of Ignorance and its basis of Inconscience.
  This movement of evolution, of a progressive self-manifestation of the Spirit in a material universe, has to make its account at every step with the fact of the involution of consciousness and force in the form and activity of material substance. For it proceeds by an awakening of the involved consciousness and force and its ascent from principle to principle, from grade to grade, from power to power of the secret Spirit, but this is not a free transference to a higher status. The law of action, the force of action of each grade or power in its emergence is determined, not by its own free, full and pure law of nature or vim of energy, but partly by the material organisation provided for it and partly by its own status, achieved degree, accomplished fact of consciousness which it has been able to impose upon Matter.
  --
  For if we look, not at the scientific or physical aspects, but at the psychological side of the question and inquire in what precisely the difference lies, we shall see that it consists in the rise of consciousness to another principle of being. The metal is fixed in the inconscient and inanimate principle of matter; even if we can suppose that it has some reactions suggestive of life in it or at least of rudimentary vibrations that in the plant developed into life, still it is not at all characteristically a form of life; it is characteristically a form of matter. The plant is fixed in a subconscient action of the principle of life, - not that it is not subject to matter or devoid of reactions that find their full meaning only in mind, for it seems to have submental reactions that in us are the foundation of pleasure and pain or of attraction and repulsion; but still it is a form of life, not of mere matter, nor is it, so far as we know, at all a mind-conscious being. Man and the animal are both mentally conscious beings: but the animal is fixed in vital mind and mind-sense and cannot exceed its limitations, while man has received into his sensemind the light of another principle, the intellect, which is really at once a reflection and a degradation of the supermind, a ray of Gnosis seized by the sense-mentality and transformed by it into something other than its source: for it is agnostic like the sensemind in which and for which it works, not gnostic; it seeks to lay hold on knowledge, because it does not possess it, it does not like supermind hold knowledge in itself as its natural prerogative. In other words, in each of these forms of existence the universal being has fixed its action of consciousness in a different principle or, as between man and animal, in the modification of a lower by a higher though still not a highest-grade principle. It is this stride from one principle of being to another quite different principle of being that creates the transitions, the furrows, the sharp lines of distance, and makes, not all the difference, but still a radical characteristic difference between being and being in their nature.
  But it must be observed that this ascent, this successive fixing in higher and higher principles, does not carry with it the abandonment of the lower grades, any more than a status of existence in the lower grades means the entire absence of the higher principles. This heals the objection against the evolutionary theory created by these sharp lines of difference; for if the rudiments of the higher are present in the lower creation and the lower characters are taken up into the higher evolved being, that of itself constitutes an indubitable evolutionary process. What is necessary is a working that brings the lower gradation of being to a point at which the higher can manifest in it; at that point a pressure from some superior plane where the new power is dominant may assist towards a more or less rapid and decisive transition by a bound or a series of bounds, - a slow, creeping, imperceptible or even occult action is followed by a run and an evolutionary saltus across the border. It is in some such way that the transition from the lower to higher grades of consciousness seems to have been made in Nature.
  --
  For already by his possession of intelligent will, deformed ray of the Gnosis though it be, he begins to put on the double nature of Sachchidananda; he is no longer, like the animal, an undeveloped conscious being entirely driven by Prakriti, a slave of the executive Force, played with by the mechanical energies of Nature, but has begun to be a developing conscious soul or Purusha interfering with what was her sole affair, wishing to have a say in it and eventually to be the master. He cannot do it yet, he is too much in her meshes, too much involved in her established mechanism: but he feels, - though as yet too vaguely and uncertainly, - that the spirit within him wishes to rise to yet higher heights, to widen its bounds; something within, something occult, knows that it is not the intention of the deeper conscious Soul-Nature, the Purusha-Prakriti, to be satisfied with his present lowness and limitations. To climb to higher altitudes, to get a greater scope, to transform his lower nature, this is always a natural impulse of man as soon as he has made his place for himself in the physical and vital world of earth and has a little leisure to consider his farther possibilities. It must be so not because of any false and pitiful imaginative illusion in him, but,
  first, because he is the imperfect, still developing mental being and must strive for more development, for perfection, and still more because he is capable, unlike other terrestrial creatures, of becoming aware of what is deeper than mind, of the soul within him, and of what is above the mind, of supermind, of spirit, capable of opening to it, admitting it, rising towards it, taking hold of it. It is in his human nature, in all human nature, to exceed itself by conscious evolution, to climb beyond what he is. Not individuals only, but in time the race also, in a general rule of being and living if not in all its members, can have the hope, if it develops a sufficient will, to rise beyond the imperfections of our present very undivine nature and to ascend at least to a superior humanity, to rise nearer, even if it cannot absolutely reach, to a divine manhood or supermanhood. At any rate, it is the compulsion of evolutionary Nature in him to strive to develop upward, to erect the ideal, to make the endeavour.
  --
  For these are her evolutionary figures built out of the surface mentality; to do more she has to use more amply the unseen material hidden below our surface, to dive inwards and bring out the secret soul, the psyche, or to ascend above our normal mental level into planes of intuitive consciousness dense with light derived from the spiritual Gnosis, ascending planes of pure spiritual mind in which we are in direct contact with the infinite, in touch with the self and highest reality of things,
  Sachchidananda. In ourselves, behind our surface natural being, there is a soul, an inner mind, an inner life-part which can open to these heights as well as to the occult spirit within us, and this double opening is the secret of a new evolution; by that breaking of lids and walls and boundaries the consciousness rises to a greater ascent and a larger integration which, as the evolution of mind has mentalised, so will by this new evolution spiritualise all the powers of our nature. For the mental man has not been Nature's last effort or highest reach, - though he has been, in general, more fully evolved in his own nature than those who have achieved themselves below or aspired above him; she has pointed man to a yet higher and more difficult level, inspired him with the ideal of a spiritual living, begun the evolution in him of a spiritual being. The spiritual man is her supreme supernormal effort of human creation; for, having evolved the mental creator, thinker, sage, prophet of an ideal, the self-controlled, self-disciplined, harmonised mental being, she has tried to go higher and deeper within and call out into the front the soul and inner mind and heart, call down from above the forces of the spiritual mind and higher mind and overmind and create under their light and by their influence the spiritual sage, seer, prophet, God-lover, Yogin, gnostic, Sufi, mystic.

2.19 - The Planes of Our Existence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  11:These highest worlds are therefore supramental; they belong to the principle of supermind, the free, spiritual or divine intelligences436 or Gnosis and to the triple spiritual principle of Sachchidananda. From them the lower worlds derive by a sort of fall of the Purusha into certain specific or narrow conditions of the play of the soul with its nature. But these also are divided from us by no unbridgeable gulf; they affect us through what are called the knowledge-sheath and the bliss-sheath, through the causal or spiritual body, and less directly through the mental body, nor are their secret powers absent from the workings of the vital and material existence. Our conscious spiritual being and our intuitive mind awaken in us as a result of the pressure of these highest worlds on the mental being in life and body. But this causal body is, as we say, little developed in the majority of men and to live in it or to ascend to the supramental planes, as distinguished from corresponding sub-planes in the mental being, or still more to dwell consciously upon them is the most difficult thing of all for the human being. It can be done in the trance of Samadhi, but otherwise only by a new evolution of the capacities of the individual Purusha of which few are even willing to conceive. Yet is that the condition of the perfect self-consciousness by which alone the Purusha can possess the full conscious control of prakriti; for there not even the mind determines, but the Spirit freely uses the lower differentiating principles as minor terms of its existence governed by the higher and reaching by them their own perfect capacity. That alone would be the perfect evolution of the involved and development of the undeveloped for which the Purusha has sought in the material universe, as if in a wager with itself, the conditions of the greatest difficulty.

2.20 - The Philosophy of Rebirth, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  Our explanation of the evolution in Matter is that the universe is a self-creative process of a supreme Reality whose presence makes spirit the substance of things, - all things are there as the spirit's powers and means and forms of manifestation. An infinite existence, an infinite consciousness, an infinite force and will, an infinite delight of being is the Reality secret behind the appearances of the universe; its divine Supermind or Gnosis has arranged the cosmic order, but arranged it indirectly through the three subordinate and limiting terms of which we are conscious here, Mind, Life and Matter. The material universe is the lowest stage of a downward plunge of the manifestation, an involution of the manifested being of this triune Reality into an apparent nescience of itself, that which we now call the Inconscient; but out of this nescience the evolution of that manifested being into a recovered self-awareness was from the very first inevitable. It was inevitable because that which is involved, must evolve; for it is not only there as an existence, a force hidden in its apparent opposite, and every such force must in its inmost nature be moved to find itself, to realise itself, to release itself into play, but it is the reality of that which conceals it, it is the self which the Nescience has lost and which therefore it must be the whole secret meaning, the constant drift of its action to seek for and recover. It is through the conscious individual being that this recovery is possible; it is in him that the evolving consciousness becomes organised and capable of awaking to its own Reality. The immense importance of the individual being, which increases as he rises in the scale, is the most remarkable and significant fact of a universe which started without consciousness and without individuality in an undifferentiated Nescience. This importance can only be justified if the Self as individual is no less real than the Self as cosmic Being or Spirit and both are powers of the Eternal. It is only so that can be explained the necessity for the growth of the individual and his discovery of himself as a condition for the discovery of the cosmic Self and Consciousness and of the supreme Reality. If we adopt this solution, this is the first result, the reality of the persistent individual; but from that first consequence the other result follows, that rebirth of some kind is no longer a possible machinery which may or may not be accepted, it becomes a necessity, an inevitable outcome of the root nature of our existence.
  For it is no longer sufficient to suppose an illusory or temporary individual, created in each form by the play of consciousness; individuality can no longer be conceived as an accompaniment of play of consciousness in figure of body which may or may not survive the form, may or may not prolong its false continuity of self from form to form, from life to life, but which certainly need not do it. In this world what we seem at first to see is individual replacing individual without any continuity, the form dissolving, the false or transient individuality dissolving with it, while the universal Energy or some universal Being alone remains for ever; that might very well be the whole principle of cosmic manifestation. But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many. Then, secure behind all the changings of our personality, upholding the stream of its mutations, there must be a true Person, a real spiritual Individual, a true Purusha. The One extended in universality exists in each being and affirms himself in this individuality of himself. In the individual he discloses his total existence by oneness with all in the universality. In the individual he discloses too his transcendence as the Eternal in whom all the universal unity is founded. This trinity of self-manifestation, this prodigious Lila of the manifold Identity, this magic of Maya or protean miracle of the conscious truth of being of the Infinite, is the luminous revelation which emerges by a slow evolution from the original Inconscience.

2.21 - The Ladder of Self-transcendence, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This limitation is true only so long as man remains closed within the boundaries of the mental Maya. If he rises into the knowledge-self beyond the highest mental stature, if he becomes the knowledge-soul, the Spirit poised in Gnosis, vinanamaya purusa, and puts on the nature of its infinite truth and power, if he lives in the knowledge-sheath, the causal body as well as in these subtle mental interlinking vital and grosser physical sheaths or bodies, then, but then only he would be able to draw down entirely into his terrestrial existence the fullness of the infinite spiritual consciousness; only then will he avail to raise his total being and even his whole manifested, embodied expressive nature into the spiritual kingdom. But this is difficult in the extreme; for the causal body opens itself readily to the consciousness and capacities of the spiritual planes and belongs in its nature to the higher hemisphere of existence, but it is either not developed at all in man or only as yet crudely developed and organised and veiled behind many intervening portals of the subliminal in us. It draws its stuff from the plane of truth-knowledge and the plane of the infinite bliss and these pertain altogether to a still inaccessible higher hemisphere. Shedding upon this lower existence their truth and light and joy they are the source of all that we call spirituality and all that we call perfection. But this infiltration comes from behind thick coverings through which they arrive so tempered and weakened that they are entirely obscured in the materiality of our physical perceptions, grossly distorted and perverted in our vital impulses, perverted too though a little less grossly in our ideative seekings, minimised even in the comparative purity and intensity of the highest intuitive ranges of our mental nature. The supramental principle is secretly lodged in all existence. It is there even in the grossest materiality, it preserves and governs the lower worlds by its hidden power and law; but that power veils itself and that law works unseen through the shackled limitations and limping deformations of the lesser rule of our physical, vital, mental Nature. Yet its governing presence in the lowest forms assures us, because of the unity of all existence, that there is a possibility of their awakening, a possibility even of their perfect manifestation here in spite of every veil, in spite of all the mass of our apparent disabilities, in spite of the incapacity or unwillingness of our mind and life and body. And what is possible, must one day be, for that is the law of the omnipotent Spirit.
  The character of these higher states of the soul and their greater worlds of spiritual Nature is necessarily difficult to seize. Even the Upanishads and the Veda only shadow them out by figures, hints and symbols. Yet it is necessary to attempt some account of their principles and practical effect so far as they can be grasped by the mind that stands on the border of the two hemispheres. The passage beyond that border would be the culmination, the completeness of the Yoga of self-transcendence by self-knowledge. The soul that aspires to perfection, draws back arid upward, says the Upanishad, from the physical into the vital and from the vital into the mental Purusha, -- from the mental into the knowledge-soul and from that self of knowledge into the bliss Purusha. This self of bliss is the conscious foundation of perfect Sachchidananda and to pass into it completes the soul's ascension. The mind therefore must try to give to itself some account of this decisive transformation of the embodied consciousness, this radiant transfiguration and self-exceeding of our ever-aspiring nature. The description mind can arrive at, can never be adequate to the thing itself, but it may point at least to some indicative shadow of it or perhaps some half-luminous image.

2.22 - The Supreme Secret, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Spirit of existence. An immutable impersonal self-existence is his first obvious spiritual self-presentation to the experience of our liberated knowledge, the first sign of his presence, the first touch and impression of his substance. A universal and transcendent infinite Person or Purusha is the mysterious hidden secret of his very being, unthinkable in form of mind, acintya-rupa, but very near and present to the powers of our consciousness, emotion, will and knowledge when they are lifted out of themselves, out of their blind and petty forms into a luminous spiritual, an immeasurable supramental Ananda and power and Gnosis. It is
  He, ineffable Absolute but also Friend and Lord and Enlightener and Lover, who is the object of this most complete devotion and approach and this most intimate inner becoming and surrender.

2.22 - Vijnana or Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:2.22 - Vijnana or Gnosis
  In our perfect self-transcendence we pass out and up from the ignorance or half-enlightenment of our mental conscious-being into a greater wisdom-self and truth-power above it, there to dwell in the unwalled light of a divine knowledge. The mental man that we are is changed into the gnostic soul, the truth-conscious godhead, the vijnanamaya purusa. Seated on that level of the hill of our ascension we are in a quite different plane from this material, this vital, this mental poise of the universal spirit, and with this change changes too all our view and experience of our soul-life and of the world around us. We are born into a new soul-status and put on a new nature; for according to the status of the soul is the status of the prakriti. At each transition of the world-ascent, from matter to life, from life to mind, from mind bound to free intelligence, as the latent, half-manifested or already manifest soul rises to a higher and higher level of being, the nature also is elevated into a superior working, a wider consciousness, a vaster force and an intenser or larger range and joy of existence. But the transition from the mind-self to the knowledge-self is the great and the decisive transition in the Yoga. It is the shaking off of the last hold on us of the cosmic ignorance and our firm foundation in the Truth of things, in a consciousness infinite and eternal and inviolable by obscurity, falsehood, suffering or error.
  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.
  Even the purest reason, the most luminous rational intellectuality is not the Gnosis. Reason or intellect is only the lower buddhi; it is dependent for its action on the percepts of the sense-mind and on the concepts of the mental intelligence. It is not like the Gnosis, self-luminous, au thentic, making the subject one with the object. There is, indeed, a higher form of the buddhi that can be called the intuitive mind or intuitive reason, and this by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination can do the work of the reason with a higher power, a swifter action, a greater and spontaneous certitude. It acts in a self-light of the truth which does not depend upon the torch-flares of the sense-mind and its limited uncertain percepts; it proceeds not by intelligent but by visional concepts: It is a kind of truth-vision, truth-hearing, truth-memory, direct truth-discernment. This true and au thentic intuition must be distinguished from a power of the ordinary mental reason which is too easily confused with it, that power of Involved reasoning that reaches its conclusion by a bound and does not need the ordinary steps of the logical mind. The logical reason proceeds pace after pace and tries the sureness of each step like a marl who is walking over unsafe ground and has to test by the hesitating touch of his foot each span of soil that he perceives with his eye. But this other supralogical process of the reason is a motion of rapid insight or swift discernment; it proceeds by a stride or leap, like a man who springs from one sure spot to another point of sure footing, -- or at least held by him to be sure. He sees this space he covers in one compact and flashing view, but he does not distinguish or measure either by eye or touch its successions, features and circumstances. This movement has something of the sense of power of the intuition, something of its velocity, some appearance of its light and certainty, arid we always are apt to take it for the intuition. But our assumption is an error and, if we trust to it, it may lead us into grievous blunders.
  It is even thought by the intellectualists that the intuition itself is nothing more than this rapid process in which the whole action of the logical mind is swiftly done or perhaps half-consciously or subconsciously done, not deliberately worked out in its reasoned method. In its nature, however, this proceeding is quite different from the intuition and it is not necessarily a truth-movement. The power of its leap may end in a stumble, its swiftness may betray, its certainty is too often a confident error. The validity of its conclusion must always depend on a subsequent verification or support from the evidence of the sense-perceptions or a rational linking of intelligent conceptions must intervene to explain to it its own certitudes. This lower light may indeed receive very readily a mixture of actual intuition into it and then a pseudo-intuitive or half intuitive mind is created, very misleading by its frequent luminous successes palliating a whirl of intensely self-assured false certitudes. The true intuition on the contrary carries in itself its own guarantee of truth; it is sure and infallible within its limit. And so long as it is pure intuition and does not admit into itself any mixture of sense-error or intellectual ideation, it is never contradicted by experience. The intuition may be verified by the reason or the sense-perception afterwards, but its truth does not depend on that verification, it is assured by an automatic self-evidence. If the reason depending on its inferences contradicts the greater light, it will be found in the end on ampler knowledge that the intuitional conclusion was correct and that the more plausible rational and inferential conclusion was an error. For the true intuition proceeds from the self-existent truth of things and is secured by that self-existent truth and riot by any indirect, derivatory or dependent method of arriving at knowledge.
  But even the intuitive reason is not the Gnosis; it is only an edge of light of the supermind finding its way by flashes of illumination into the mentality like lightnings in dim and cloudy places. Its inspirations, revelations, intuitions, self-luminous discernings are messages from a higher knowledge-plane that make their way opportunely into our lower level of consciousness. The very character of the intuitive mind sets a gulf of great difference between its action and the action of the self-contained Gnosis. In the first place it acts by separate and limited illuminations and its truth is restricted to the often narrow reach or the one brief spot of knowledge lit up by that one lightning-flash with which its intervention begins and terminates. We see the action of the instinct in animals -- an automatic intuition in that vital or sense-mind which is the highest and surest instrument that the animal has to rely on, since it does not possess the human light of the reason, only a cruder and yet ill-formed intelligence. And we can observe at once that the marvellous truth of this instinct which seems so much surer than the reason, is limited in the bird, beast or insect to some particular and restricted utility it is admitted to serve. When the vital mind of the animal tries to act beyond that restricted limit, it blunders in a much blinder way than the reason of man and has to learn with difficulty by a succession of sense-experiences. The higher mental intuition of the human being is an inner visional, not a sense intuition; for it illumines the intelligence and not sense-mind, it is self-conscious and luminous, not a half subconscious blind light: it is freely self-acting, not mechanically automatic. But still, even when it is not marred by the imitative pseudo-intuition, it is restricted in man like tile instinct in the animal, restricted to a particular purpose of will or knowledge -- as is the instinct to a particular life utility or Nature purpose. And when the intelligence, as is its almost invariable habit, tries to make use of it, to apply it, to add to it, it builds round the intuitive nucleus in its own characteristic fashion a mass of mixed truth and error. More often than not, by foisting an element of sense-error and conceptual error into the very substance of the intuition or by coating it up in mental additions and deviations, it not merely deflects but deforms its truth and converts it into a falsehood. At the best therefore the intuition gives us only a limited, though an intense light; at the worst, through our misuse of it or false imitations of it, it may lead us into perplexities and confusions which the less ambitious intellectual reason avoids by remaining satisfied with its own safe and plodding method, -- safe for the inferior purposes of the reason, though never a satisfying guide to the inner truth of things.
  It is possible to cultivate and extend the use of the intuitive mind in proportion as we rely less predominantly upon the reasoning intelligence. We may train our mentality not to seize, as it does now, upon every separate flash of intuitive illumination for its own inferior purposes, not to precipitate our thought at once into a crystallising intellectual action around it; we can train it to think in a stream of successive and connected intuitions, to pour light upon light in a brilliant and triumphant series. We shall succeed in this difficult change in proportion as we purify the interfering intelligence, -if we can reduce in it the element of material thought enslaved to the external appearances of things, the element of vital thought enslaved to the wishes, desires, impulses of the lower nature, the element of intellectual thought enslaved to our preferred, already settled or congenial ideas, conceptions, opinions, fixed operations of intelligence, if, having reduced to a minimum those elements, we can replace them by an intuitive vision and sense of things, an intuitive insight into appearances, an intuitive will, and intuitive ideation. This is hard enough for our consciousness naturally bound by the triple tie of mentality, vitality, corporeality to its own imperfection and ignorance, the upper, middle and lower cord in the Vedic parable of the soul's bondage, cords of the mixed truth and falsehood of appearances by which sunahsepa was bound to the post of sacrifice.
  But even if this difficult thing were perfectly accomplished, still the intuition would not be the Gnosis; it would only be its thin prolongation into mind or its sharp edge of first entrance. The difference, not easy to define except by symbols, may be expressed if we take the Vedic image in which the Sun represents the Gnosis462 and the sky, mid-air and earth, the mentality, vitality, physicality of man and of the universe. Living on the earth, climbing into the mid-air or even winging in the sky, the mental being, the manomya purusa, would still live in the rays of the sun and not in its bodily light. And in those rays he would see things not as they are but as reflected in his organ of vision, deformed by its faults or limited in their truth by its restrictions. But the vijnanamaya purusa lives in the Sun itself, in the very body and blaze of the true light; he knows this light to be his own self-luminous being and he sees the whole truth of the lower triplicity and each thing that is in it. He sees it not by reflection in a mental organ of vision, but with the Sun of Gnosis itself as his eye, -- for the Sun, says the Veda, is the eye of the gods. The mental being, even in the intuitive mind, can perceive the truth only by a brilliant reflection or limited communication and subject to the restrictions and the inferior capacity of the mental vision; but the supramental being sees it by the Gnosis itself, from the very centre and outwelling fount of the truth, in its very form and by its own spontaneous and self-illumining process. For the Vijnana is a direct and divine as opposed to an indirect and human knowledge.
  The nature of the Gnosis can only be indicated to the intellect by contrasting it with the nature of the intellect, and even then the phrases we must use cannot illuminate unless aided by some amount of actual experience. For what language forged by the reason can express the supraratiorlal? Fundamentally, this is the difference between these two powers that the mental reason proceeds with labour from ignorance to truth, but the Gnosis has in itself the direct contact, the immediate vision, the easy and constant possession of the truth and has no need of seeking or any kind of procedure. The reason starts with appearances and labours, never or seldom losing at least a partial dependence on appearances, to arrive at the truth behind them; it shows the truth in the light of the appearances. The Gnosis starts from the truth and shows the appearances in the light of the truth; it is itself the body of the truth and its spirit. The reason proceeds by inference, it concludes; but the Gnosis proceeds by identity or vision, -- it is, sees and knows. As directly as the physical vision sees and grasps the appearance of objects, so and far more directly the Gnosis sees and grasps the truth of things. But where the physical sense gets into relation with objects by a veiled contact, the Gnosis gets into identity with things by an unveiled oneness. Thus it is able to know all things as a man knows his own existence, simply, convincingly, directly. To the reason only what the senses give is direct knowledge, pratyaksa, the rest of truth is arrived at indirectly; to the Gnosis all its truth is direct knowledge, pratyaksa. Therefore the truth gained by the intellect is an acquisition over which there hangs always a certain shadow of doubt, an incompleteness, a surrounding penumbra of night and ignorance or half-knowledge, a possibility of alteration or annullation by farther knowledge. The truth of the Gnosis is free from doubt, self-evident, self-existent, irrefragable, absolute.
  The reason has as its first instrument observation general, analytical, and synthetic; it aids itself by comparison, contrast and analogy, -proceeds from experience to indirect knowledge by logical processes of deduction, induction, all kinds of inference, -- rests upon memory, reaches out beyond itself by imagination, secures itself by judgment all is a process of groping and seeking. The Gnosis does not seek, it possesses. Or if it has to enlighten, it does not even then seek; it reveals, it illumines. In a consciousness transmuted from Intelligence to Gnosis, imagination would be replaced by truth-inspiration, mental judgment would give place to a self-luminous discerning. The slow and stumbling logical process from reasoning to conclusion would be pushed out by a swift intuitive proceeding; the conclusion or fact would be seen at once in its own right, by its own self-sufficient witness, and all the evidence by which we arrive at it would be seen too at once, along with it, in the same comprehensive figure, not as its evidence, but as its intimate conditions, connections and relations, its constituent parts or its wings of circumstance. Mental and sense observation would be changed into an inner vision using the instruments as channels, but not dependent oil them as the mind in us is blind and deaf without the physical senses, and this vision would see not merely the thing, but all its truth, its forces, powers, the eternities within it. Our uncertain memory would fall away and there would come in its place a luminous possession of knowledge, the divine memory that is not a store of acquisition, but holds all things always contained in the consciousness, a memory at once of past, present and future.
  For while the reason proceeds from moment to moment of time and loses and acquires and again loses and again acquires, the Gnosis dominates time in a one view and perpetual power and links past, present and future in their indivisible connections, in a single continuous map of knowledge, side by side. The Gnosis starts from the totality which it immediately possesses; it sees parts, groups and details only in relation to the totality and in one vision with it: the mental reason cannot really see the totality at all and does not know fully any whole except by starting from an analysis and synthesis of its parts, masses and details; otherwise its whole-view is always a vague apprehension or an imperfect comprehension or a confused summary of indistinct features. The reason deals with constituents and processes and properties; it tries in vain to form by them an idea of the thing in itself, its reality, its essence. But the Gnosis sees the thing in itself first, penetrates to its original and eternal nature, adjoins its processes and properties only as a self-expression of its nature. The reason dwells in the diversity and is its prisoner: it deals with things separately and treats each as a separate existence, as it deals with sections of Time and divisions of Space; it sees unity only in a sum or by elimination of diversity or as a general conception and a vacant figure. But the Gnosis dwells in the unity and knows by it all the nature of the diversities; it starts from the unity and sees diversities only of a unity, not diversities constituting the one, but a unity constituting its own multitudes. The gnostic knowledge, the gnostic sense does not recognise any real division; it does not treat things separately as if they were independent of their true and original oneness. The reason deals with the finite and is helpless before the infinite: it can conceive of it as an indefinite extension in which the finite acts but the infinite in itself it can with difficulty conceive and cannot at all grasp or penetrate. But the Gnosis is, sees and lives in the infinite; it starts always from the infinite and knows finite things only in their relation to the infinite and in the sense of the infinite.
  If we would describe the Gnosis as it is in its own awareness, not thus imperfectly as it is to us in contrast with our own reason and intelligence, it is hardly possible to speak of it except in figures and symbols. And first we must remember that the gnostic level, Mahat, Vijnana, is not the supreme plane of our consciousness but a middle or link plane. Interposed between the triune glory of the utter Spirit, the infinite existence, consciousness and bliss of the Eternal and our lower triple being and nature, it is as if it stood there as the mediating, formulated, organising and creative wisdom, power and joy of the Eternal. In the Gnosis Sachchidananda gathers up the light of his unseizable existence and pours it out on the soul in the shape and power of a divine knowledge, a divine will and a divine bliss of existence. It is as if infinite light were gathered up into the compact orb of the sun and lavished on all that depends upon the sun in radiances that continue for ever. But the Gnosis is not only light, it is force; it is creative knowledge, it is the self-effective truth of the divine Idea. This idea is not creative imagination, not something that constructs in void, but light and power of eternal substance, truth-light full of truth-force; and it brings out what is latent in being, it does not create a fiction that never was in being. The ideation of the Gnosis is radiating light-stuff of the consciousness of the eternal Existence; each ray is a truth. The will in the Gnosis is a conscious force of eternal knowledge; it throws the consciousness and substance of being into infallible forms of truth-power, forms that embody the idea and make it faultlessly effective, and it works out each truth-power and each truth-form spontaneously and rightly according to its nature. Because it carries this creative force of the divine Idea, the Sun, the lord arid symbol of the Gnosis, is described in the Veda as the Light which is the father of all things, Surya Savitri, the Wisdom-Luminous who is the bringer-out into manifest existence. This creation is inspired by the divine delight, the eternal Ananda; it is full of the joy of its own truth and power, it creates in bliss, creates out of bliss, creates that which is blissful. Therefore the world of the Gnosis, the supramental world is the true and the happy creation, rtam, bhadram, since all in it shares in the perfect joy that made it. A divine radiance of undeviating knowledge, a divine power of unfaltering will and a divine ease of unstumbling bliss are the nature or prakriti of the soul in supermind, in vijnana. The stuff of the gnostic or supramental plane is made of the perfect absolutes of all that is here imperfect and relative and its movement of the reconciled interlockings and happy fusions of all that here are opposites. For behind the appearance of these opposites are their truths and the truths of the eternal are not in conflict with each other; our mind's and life's opposites transformed in the supermind into their own true spirit link together and are seen as tones and colourings of an eternal Reality and everlasting Ananda. supermind or Gnosis is the supreme Truth, the supreme Thought, the supreme Word, the supreme Light, the supreme Will-Idea; it is the inner and outer extension of the Infinite who is beyond Space, the unfettered Time of the Eternal who is timeless, the supernal harmony of all absolutes of the Absolute.
  To the envisaging mind there are three powers of the Vijnana. Its supreme power knows and receives into it from above all the infinite existence, consciousness and bliss of the ' Ishwara; it is in its highest height the absolute knowledge and force of eternal Sachchidananda. Its second power concentrates the Infinite into a dense luminous consciousness, caitanyaghana or cidghana, the seed-state of the divine consciousness in which are contained living and concrete all the immutable principles of the divine being and all the inviolable truths of the divine conscious-idea and nature. Its third power brings or looses out these things by the effective ideation, vision, au thentic identities of the divine knowledge, movement of the divine will-force, vibration of the divine delight-intensities into a universal harmony, an illimitable diversity, a manifold rhythm of their powers, forms and interplay of living consequences. The mental Purusha rising into the vijnanamaya must ascend into these three powers. It must turn by conversion of its movements into the movements of the Gnosis, its mental perception, ideation, will, pleasure into radiances of the divine knowledge, pulsations of the divine will-force, waves and floods of the divine delight-seas. It must convert its conscious stuff of mental nature into the cidghara or dense self-luminous consciousness. It must transform its conscious substance into a gnostic self or Truth-self of infinite Sachchidananda. These three movements are described in the lsha Upanishad, the first as vyuha, the marshalling of the rays of the Sun of Gnosis in the order of the Truth-consciousness, the second as samuha, the gathering together of the rays into the body of the Sun of Gnosis, the third as the vision of that Sun's fairest form of all in which the soul most intimately possesses its oneness with the infinite Purusha.467 The Supreme above, in him, around, everywhere and the soul dwelling in the Supreme and one with it, -- the infinite power and truth of the Divine concentrated in his own concentrated luminous soul nature, -- a radiant activity of the divine knowledge, will and joy perfect in the natural action of the prakriti, -- this is the fundamental experience of the mental being transformed and fulfilled and sublimated in the perfection of the Gnosis.
  author class:Sri Aurobindo

2.23 - The Conditions of Attainment to the Gnosis, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:2.23 - The Conditions of Attainment to the Gnosis
  Knowledge is the first principle of the Vijnana, but knowledge is not its only power. The Truth-consciousness, like every other plane, founds itself upon that particular principle which is naturally the key of all its motions; but it is not limited by it, it contains all the other powers of existence. Only the character and working of these other powers is modified and moulded into conformity with its own original and dominant law; intelligence, life, body, will, consciousness, bliss are all luminous, awake, instinct with divine knowledge. This is indeed the process of Purusha-prakriti everywhere; it is the key-movement of all the hierarchy and graded harmonies of manifested existence.
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  All changes when we pass from mind to Gnosis; for there a direct inherent knowledge is the central principle. The gnostic (vijnanamaya) being is in its character a truth-consciousness, a centre and circumference of the truth-vision of things, a massed movement or subtle body of Gnosis. Its action is a self-fulfilling and radiating action of the truth-power of things according to the inner law of their deepest truest self and nature. This truth of things at which we must arrive before we can enter into the Gnosis, -- for in that all exists and from that all originates on the gnostic plane, -- is, first of all, a truth of unity, of oneness, but of unity originating diversity, unity in multiplicity and still unity always, an indefeasible oneness. State of Gnosis, the condition of vijnanamaya being, is impossible without ample and close self-identification of ourselves with all existence and with all existences, a universal pervasiveness, a universal comprehension or containing, a certain all-in-allness. The gnostic Purusha has normally the consciousness of itself as infinite, normally too the consciousness of containing the world in itself and exceeding it; it is not like the divided mental being normally bound to a consciousness that feels itself contained in the world and a part of it. It follows that a deliverance from the limiting and imprisoning ego is the first elementary step towards the being of the Gnosis; for so long as we live in the ego, it is idle to hope for this higher reality, this vast self-consciousness, this true self-knowledge. The least reversion to ego-thought, ego-action, ego-will brings back the consciousness tumbling out of such gnostic Truth as it has attained into the falsehoods of the divided mind-nature. A secure universality of being is the very basis of this luminous higher consciousness. Abandoning all rigid separateness (but getting instead a certain transcendent overlook or independence) we have to feel ourselves one with all things and beings, to identify ourselves with them, to become aware of them as ourselves, to feel their being as our own, to admit their consciousness as part of ours, to contact their energy as intimate to our energy, to learn how to be one self with all. That oneness is not indeed all that is needed, but it is a first condition and without it there is no Gnosis.
  This universality is impossible to achieve in its completeness so long as we continue to feel ourselves, as we now feel, a consciousness lodged in an individual mind, life and body. There has to be a certain elevation of the Purusha out of the physical and even out of the mental into the vijnanamaya body. No longer can the brain nor its corresponding mental "lotus" remain the centre of our thinking, no longer the heart nor its corresponding "lotus" the originating centre of our emotional and sensational being. The conscious centre of our being, our thought, our will and action, even the original force of our sensations and emotions rise out of the body and mind and take a free station above them. No longer have we the sensation of living in the body, but are above it as its lord, possessor or Ishwara and at the same time encompass it with a wider consciousness than that of the imprisoned physical sense. Now we come to realise with a very living force of reality, normal and continuous, what the sages meant when they spoke of the soul carrying the body or when they said that the soul is not in the body, but the body in the soul. It is from above the body and not from the brain that we shall ideate and will; the brain-action will become only a response and movement of the physical machinery to the shock of the thought-force and will-force from above. All will be originated from above; from above, all that corresponds in Gnosis to our present mental activity takes place. Many, if not all, of these conditions of the gnostic change can and indeed have to be attained long before we reach the Gnosis, -- but imperfectly at first as if by a reflection, -in higher mind itself and more completely in what we may call an overmind consciousness between mentality and Gnosis.
  But this centre and this action are free, not bound, not dependent on the physical machine, not clamped to a narrow ego-sense. It is not involved in body; it is not shut up in a separated individuality feeling out for clumsy contacts with the world out or groping inward for its own deeper spirit. For in this great transformation we begin to have a consciousness not shut up in a generating box but diffused freely and extending self-existently everywhere; there is or may be a centre, but it is a convenience for individual action, not rigid, not constitutive or separative. The very nature of our conscious activities is henceforth universal; one with those of the universal being, it proceeds from universality to a supple and variable individualisation. It has become the awareness of an infinite being who acts always universally though with emphasis on an individual formation of its energies. But this emphasis is differential rather than separative, and this formation is no longer what we now understand by individuality; there is no longer a petty limited constructed person shut up in the formula of his own mechanism. This state of consciousness is so abnormal to our present mode of being that to the rational man who does not possess it, it may seem impossible or even a state of alienation; but once possessed it vindicates itself even to the mental intelligence by its greater calm, freedom, light, power, effectivity of will, verifiable truth of ideation and feeling. For this condition begins already on the higher levels of liberated mind and can therefore be partly sensed and understood by mind-intelligence, only when it leaves behind the mental levels, but it rises to perfect self-possession only in the supramental Gnosis.
  In this state of consciousness the infinite becomes to us the .primal, the actual reality, the one thing immediately and sensibly true. It becomes impossible for us to think of or realise the finite apart from our fundamental sense of the infinite, in which alone the finite can live, can form itself, can have any reality or duration. So long as this finite mind and body are to our consciousness the first fact of our existence and the foundation of all our thinking, feeling and willing and so long as things finite are the normal reality from which we can rise occasionally, or even frequently, to all idea and sense of the infinite, we are still very far away from the Gnosis. In the plane of the Gnosis the infinite is-at once our normal consciousness of being, its first fact, our sensible substance. It is very concretely to us there the foundation from which everything finite forms itself and its boundless incalculable forces are the origination of all our thought, will and delight. But this infinite is not only an infinite of pervasion or of extension in which everything forms and happens. Behind that immeasurable extension the gnostic consciousness is always aware of a spaceless inner infinite. It is through this double infinite that we shall arrive at the essential being of Sachchidananda, the highest self of our own being and the totality of our cosmic existence. There is opened to us an illimitable existence which we feel as if it were an infinity above us to which we attempt to rise and an infinity around us into which we strive to dissolve our separate existence. Afterwards we widen into it and rise into it; we break out of the ego into its largeness and are that for ever. If this liberation is achieved, its power can take, if so we will, increasing possession of our lower being also until even our lowest and perversest activities are refashioned into the truth of the Vijnana.
  This is the basis, this sense of the infinite and possession by the infinite, and only when it is achieved, can we progress towards some normality of the supramental ideation, perception, sense, identity, awareness. For even this sense of the infinite is only a first foundation and much more has to be done before the consciousness can become dynamically gnostic. For the supramental knowledge is the play of a supreme light; there are many other lights, other levels of knowledge higher than human mind which can open in us and receive or reflect something of that effulgence even before we rise into the Gnosis. But to comm and or wholly possess it we must first enter into and become the being of the supreme light, our consciousness must be transformed into that consciousness, its principle and power of self-awareness and all-awareness by identity must be the very stuff of our existence. For our means and ways of knowledge and action must necessarily be according to the nature of our consciousness and it is the consciousness that must radically change if we are to comm and and not only be occasionally visited by that higher power of knowledge. But it is not confined to a higher thought or the action of a sort of divine reason. It takes up all our present means of knowledge immensely extended, active and effective where they are now debarred, blind, infructuous, and turns them into a high and intense perceptive activity of the Vijnana. Thus it takes up our sense action and illumines it even in its ordinary field so that we get a true sense of things. But also it enables the mind-sense to have a direct perception of the inner as well as the outer phenomenon, to feel and receive or perceive, for instance, the thoughts, feelings, sensations, the nervous reactions of the object on which it is turned.473 It uses the subtle senses as well as the physical and saves them from their errors. It gives us the knowledge, the experience of planes of existence other than the material to which our ordinary mentality is ignorantly attached and it enlarges the world for us. It transforms similarly the sensations and gives them their full intensity as well as their full holding-power; for in our normal mentality the full intensity is impossible because the power to hold and sustain vibrations beyond a certain point is denied to it, mind and body would both break under the shock or the prolonged strain. It takes up too the element of knowledge in our feelings and emotions, -- for our feelings too contain a power of knowledge and a power of effectuation which we do not recognise and do not properly develop, -- and delivers them at the same time from their limitations and from their errors and perversions. For in all things the Gnosis is the Truth, the Right, the highest Law, devanam adabdhani vratani.
  Knowledge and Force or Will -for all conscious force is will -- are the twin sides of the action of consciousness. In our mentality they are divided. The idea comes first, the will comes stumbling after it or rebels against it or is used as its imperfect tool with imperfect results; or else the will starts up first with a blind or half-seeing idea in it and works out something in confusion of which we get the right understanding afterwards. There is no oneness, no full understanding between these powers in us; or else there is no perfect correspondence of initiation with effectuation. Nor is the individual will in harmony with the universal; it tries to reach beyond it or falls short of it or deviates from and strives against it. It knows not the times and seasons of the Truth, nor its degrees and measures. The Vijnana takes up the will and puts it first into harmony and then into oneness with the truth of the supramental knowledge. In this knowledge the idea in the individual is one with the idea in the universal, because both are brought back to the truth of the supreme Knowledge and the transcendent Will. The Gnosis takes up not only our intelligent will, but our wishes, desires, even what we call the lower desires, the instincts, the impulses, the reachings out of sense and sensation and it transforms them. They cease to be wishes and desires, because they cease first to be personal and then cease to be that struggling after the ungrasped which we mean by craving and desire. No longer blind or half-blind reachings out of the instinctive or intelligent mentality, they are transformed into a various action of the Truth-will; and that will acts with an inherent knowledge of the right measures of its decreed action and therefore with an effectivity unknown to our mental willing. Therefore too in the action of the vijnanamaya will there is no place for sin; for all sin is an error of the will, a desire and act of the Ignorance.
  When desire ceases entirely, grief and all inner suffering also cease. The Vijnana takes up not only our parts of knowledge and will, but our parts of affection and delight and changes them into action of the divine Ananda. For if knowledge and force are the twin sides or powers of the action of consciousness, delight, Ananda -- which is something higher than what we call pleasure -- is the very stuff of consciousness and the natural result of the interaction of knowledge and will, force and self-awareness. Both pleasure and pain, both joy and grief are deformations caused by the disturbance of harmony between our consciousness and the force it applies, between our knowledge and will, a breaking up of their oneness by a descent to a lower plane in which they are limited, divided in themselves, restrained from their full and proper action, at odds with other-force, other-consciousness, other-knowledge, other-will. The Vijnana sets this to rights by the power of its truth and a wholesale restoration to oneness and harmony, to the Right and the highest Law. It takes up all our emotions and turns them into various forms of love and delight, even our hatreds, repulsions, causes of suffering. It finds out or reveals the meaning they missed and by missing it became the perversions they are; it restores our whole nature to the eternal Good. It deals similarly with our perceptions and sensations and reveals all the delight that they seek, but in its truth, not in any perversion and wrong seeking and wrong reception; it reaches even our lower impulses to lay hold on the Divine and Infinite in the appearances after which they run. All this is done not in the values of the lower being, but by a lifting up of the mental, vital, material into the inalienable purity, the natural intensity, the continual ecstasy, one yet manifold, of the divine Ananda.

2.24 - Gnosis and Ananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  object:2.24 - Gnosis and Ananda
  The ascent to the Gnosis, the possession of something of the gnostic consciousness must elevate the soul of man and sublimate his life in the world into a glory of light and power and bliss and infinity that can seem in comparison with the lame action and limited realisations of our present mental and physical existence the very status and dynamis of a perfection final and absolute. And it is a true perfection, such as nothing before it has yet been in the ascension of the spirit. For even the highest spiritual realisation on the plane of mentality has in it something top-heavy, one-sided and exclusive; even the widest mental spirituality is not wide enough and it is marred too by its imperfect power of self-expression in life. And yet in comparison with what is beyond it, this too, this first gnostic splendour is only a bright passage to a more perfect perfection. It is the secure and shining step from which we can happily mount still upwards into the absolute infinities which ale the origin and the goal of the incarnating spirit. In this farther ascension the Gnosis does not disappear, but reaches rather its own supreme Light out of which it has descended to mediate between mind and the supreme Infinite.
  The Upanishad tells us that after the knowledge-self above the mental is possessed and all the lower selves have been drawn up into it, there is another and the last step of all still left to us -- though one might ask, is it eternally the last or only the last practically conceivable or at all necessary for us now? -- to take up our gnostic existence into the Bliss-Self and there complete the spiritual self-discovery of the divine Infinite. Ananda, a supreme Bliss eternal, far other and higher in its character than the highest human joy or pleasure is the essential and original nature of the spirit. In Ananda our spirit will find its true self, in Ananda its essential consciousness, in Ananda the absolute power of its existence. The embodied soul's entry into the highest absolute, unlimited, unconditional bliss of the spirit is the infinite liberation and the infinite perfection. It is true that something of this bliss can be enjoyed by reflection, by a qualified descent even on the lower planes where the Purusha plays with his modified and qualified Nature. There can be the experience of a spiritual and boundless Ananda on the plane of matter, on the plane of life, on the plane of mind as well as on the gnostic truth-plane of knowledge and above it. And the Yogin who enters into these lesser realisations, may find them so complete and compelling that he will imagine there is nothing greater, nothing beyond it. For each of the divine principles contains in itself the whole potentiality of all the other six notes of our being; each plane of Nature can have its own perfection of these notes under its own conditions. But the integral perfection can come only by a mounting ascent of the lowest into the highest and an incessant descent of the highest into the lowest till all becomes one at once solid block and plastic sea-stuff of the Truth infinite and eternal.
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  he is all these things alternately, successively or at once. Or he may transform the lower forms into manifestations of the higher state; he may draw upward the childlikeness or the inert irresponsibility of the free physical mind or the free vital mind's divine madness and carelessness of all rules, proprieties, harmonies and colour or disguise with them the ecstasy of the saint or the solitary liberty of the wandering eremite. Here again there is no mastery, no sublimation of the Nature by the soul in the world, but a double possession, by the freedom and delight of the mental spiritual infinite within and without by the happy, natural and unregulated play of the mind-Nature. But since the mental being is capable of receiving the Gnosis in a way in which the life-soul and physical soul cannot receive it, since he can accept it with knowledge though only the limited knowledge of a mental response, he may to a certain extent govern by its light his outer action or, if not that, at least ba the and purify in it his will and his thinkings. But Mind can arrive only at a compromise between the infinite within and the finite nature without; it cannot pour the infinity of the inner being's knowledge and power and bliss with any sense of fullness into its external action which remains always inadequate. Still it is content and free because it is the Lord within who takes up the responsibility of the action adequate or inadequate, assumes its guidance and fixes its consequence.
  But the gnostic soul, the vijnanammaya purusa, is the first to participate not only in the freedom, but in the power and sovereignty of the Eternal. For it receives the fullness, it has the sense of plenitude of the Godhead in its action; it shares the free, splendid and royal march of the Infinite, is a vessel of the original knowledge, the immaculate power, the inviolable bliss, transmutes all life into the eternal Light and the eternal Fire and the eternal Wine of the nectar. It possesses the infinite of the Self and it possesses the infinite of Nature. It does not so much lose as find its nature self in the self of the Infinite. On the other planes to which the mental being has easier access, man finds God in himself and himself in God; he becomes divine in essence rather than in person or nature. In the Gnosis, even the mentalised Gnosis, the Divine Eternal possesses, changes and stamps the human symbol, envelops and partly finds himself in the person and nature. The mental being at most receives or reflects that which is true, divine and eternal; the gnostic soul reaches a true identity, possesses the spirit and power of the truth-Nature. In the Gnosis the dualism of Purusha and prakriti, Soul and Nature, two separate powers complementary to each other, the great truth of the Sankhyas founded on the practical truth of our present natural existence, disappears in their biune entity, the dynamic mystery of the occult Supreme. The Truth-being is the Hara-Gauri481 of the Indian iconological symbol; it is the double Power masculine-feminine born from and supported by the supreme shakti of the Supreme.
  Therefore the truth-soul does not arrive at self-oblivion in the Infinite; it comes to an eternal self-possession in the Infinite. Its action is not irregular; it is a perfect control in an infinite freedom. In the lower planes the soul is naturally subject to Nature and the regulating principle is found in the lower nature; all regulation there depends on the acceptance of a strict subjection to the law of the finite. If the soul on these planes withdraws from that law into the liberty of the infinite, it loses its natural centre and becomes centreless in a cosmic infinitude, it forfeits the living harmonic principle by which its external being was till then regulated and it finds no other. The personal nature or what is left of it merely continues mechanically for a while its past movements, or it dances in the gusts and falls of the universal energy that acts on the individual system rather than in that system, or it strays in the wild steps of an irresponsible ecstasy, or it remains inert and abandoned by the breath of the Spirit that was within it. If on the other hand the soul moves in its impulse of freedom towards the discovery of another and divine centre of control through which the Infinite can consciously govern its own action in the individual, it is moving towards the Gnosis where that centre pre-exists, the centre of an eternal harmony and order. It is when he ascends above mind and life to the Gnosis that the Purusha becomes the master of his own nature because subject only to supreme Nature. For there force or will is the exact counterpart, the perfect dynamis of the divine knowledge. And that knowledge is not merely the eye of the Witness, it is the immanent and compelling gaze 'of the Ishwara. Its luminous governing power, a power not to be hedged in or denied, imposes Its self-expressive force on all the action and makes true and radiant and au thentic and inevitable every movement and impulse.
  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.
  This in the ascension takes place because there is here completed the transition to the absolute unity of which the Gnosis is the decisive step, but not the final resting-place. In the Gnosis the soul is aware of its infinity and lives in it, yet it lives also in a working centre for the individual play of the Infinite. It realises its identity with all existences, but it keeps a distinction without difference by which it can have also the contact with them in a certain diverseness. This is that distinction for the joy of contact which in the mind becomes not only difference, but in its self-experience division from our other selves, in its spiritual being a sense of loss of self one with us in others and a reaching after the felicity it has forfeited, in life a compromise between egoistic self-absorption and a blind seeking out for the lost oneness. In its infinite consciousness, the gnostic soul creates a sort of voluntary limitation for its own wisdom-purposes; it has even its particular luminous aura of being in which it moves, although beyond that it enters into all things and identifies itself with all being and all existences. In the Ananda all is reversed, the centre disappears. In the bliss nature there is no centre, nor any voluntary or imposed circumference, but all is, all are one equal being, one identical spirit. The bliss soul finds and feels itself everywhere; it has no mansion, is ahiketa, or has the all for its mansion, or, if it likes, it has all things for its many mansions open to each other for ever. All other selves are entirely its own selves, in action as well as in essence. The joy of contact in diverse oneness becomes altogether the joy of absolute identity in innumerable oneness. Existence is no longer formulated in the terms of the Knowledge, because the known and knowledge and the knower are wholly one self here and, since all possesses all All in the gnostic existence is real, spiritually concrete, eternally verifiable. in an intimate identity beyond the closest closeness, there is no need of what we call knowledge. All the consciousness is of the bliss of the Infinite, all power is power of the bliss of the Infinite, all forms and activities are forms and activities of the bliss of the Infinite. In this absolute truth of its being the eternal soul of Ananda lives, here deformed by contrary phenomena, there brought back and transfigured into their reality.
  The soul lives: it is not abolished, it is not lost in a featureless Indefinite. For on, every plane of our existence the same principle holds; the soul may fall asleep in a trance of self-absorption, dwell in an ineffable intensity of God-possession, live in the highest glory of its own plane, -- the Anandaloka, Brahmaloka, Vaikuntha, Goloka of various Indian systems, -- even turn upon the lower worlds to fill them with its own light and power and beatitude. In the eternal worlds and more and more in all worlds above Mind these states exist in each other. For they are not separate; they are coexistent, even coincident powers of the consciousness of the Absolute. The Divine on the Ananda plane is not incapable of a world-play or self-debarred from any expression of its glories. On the contrary, as the Upanishad insists, the Ananda is the true creative principle. For all takes birth from this divine Bliss;485 all is pre-existent in it as an absolute truth of existence which the Vijnana brings out and subjects to voluntary limitation by the Idea and the law of the Idea. In the Ananda all law ceases and there is an absolute freedom without binding term or limit. It is superior to all principles and in one and the same motion the enjoyer of all principles; it is free from all gunas and the enjoyer of its own infinite gunas; it is above all forms and the builder and enjoyer of all its self-forms and figures. This unimaginable completeness is what the spirit is, the spirit transcendent and universal, and to be one in bliss with the transcendent and universal spirit is for the soul too to be that and nothing less. Necessarily, since there is on this plane the absolute and the play of absolutes, it is ineffable by any of the conceptions of our mind or by signs of the phenomenal or ideal realities of which mind-conceptions are the figures in our intelligence. These realities are themselves indeed only relative symbols of those ineffable absolutes. The symbol, the expressive reality, may give an idea, a perception, sense, vision, contact even of the thing itself to us, but at last we get beyond it to the thing it symbolises, transcend idea, vision, contact, pierce through the ideal and pass to the real realities, the identical, the supreme, the timeless and eternal, the infinitely infinite.
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  The bliss-soul is not bound to birth or to non-birth; it is not driven by desire of the Knowledge or harassed by fear of the Ignorance. The supreme bliss-Soul has already the Knowledge and transcends all need of knowledge. Not limited in consciousness by the form and the act, it can play with the manifestation without being imbued with the Ignorance. Already it is taking its part above in the mystery of an eternal manifestation and here, when the time comes, will descend into birth without being the slave of Ignorance, chained to the revolutions of the wheel of Nature. For it knows that the purpose and law of the birth-series is for the soul in the body to rise from plane to plane and substitute always the rule of the higher for the rule of the lower play even down to the material field. The bliss-soul neither disdains to help that ascent from above nor fears to descend down the stairs of God into the material birth and there contri bute the power of its own bliss nature to the upward pull of the divine forces. The time for that marvellous hour of the evolving Time-Spirit is not yet come. Man, generally, cannot yet ascend to the bliss nature; he has first to secure himself on the higher mental altitudes, to ascend from them to the Gnosis, still less can he bring down all the Bliss-Power into this terrestrial Nature; he must first cease to be mental man and become superhuman. All he can do now is to receive something of its power into his soul in greater or less degree, by a diminishing transmission through an inferior consciousness; but even that gives him the sense of an ecstasy and an unsurpassable beatitude.
  And what will be the bliss nature when it manifests in a new supramental race? The fully evolved soul will be one with all beings in the status and dynamic effects of experience of a bliss-consciousness intense and illimitable. And since love is the effective power and soul-symbol of bliss-oneness he will approach and enter into this oneness by the gate of universal love, the sublimation of human love at first, a divine love afterwards, at its summits a thing of beauty, sweetness and splendour now to us inconceivable. He will be one in bliss-consciousness with all the world-play and its powers and happenings and there will be banished for ever the sorrow and fear, the hunger and pain of our poor and darkened mental and vital and physical existence. He will get that power of the bliss-freedom in which all the conflicting principles of our being shall be unified in their absolute values. All evil shall perforce change itself into good; the universal beauty of the All-beautiful will take possession of its fallen kingdoms; every darkness will be converted into a pregnant glory of light and the discords which the mind creates between Truth and Good and Beauty, Power and Love and Knowledge will disappear on the eternal summit, in the infinite extensions where they are always one.
  The Purusha in mind, life and body is divided from Nature and in conflict with her. He labours to control and coerce what he can embody of her by his masculine force and is yet subject to her afflicting dualities and in fact her plaything from top to bottom, beginning to end. In the Gnosis he is biune with her, finds as master of his own nature their reconciliation and harmony by their essential oneness even while he accepts an infinite blissful subjection, the condition of his mastery and his liberties, to the Supreme in his sovereign divine Nature. In the tops of the Gnosis and in the Ananda he is one with the prakriti and no longer solely biune with her. There is no longer the baffling play of Nature with the soul in the Ignorance; all is the conscious play of the soul with itself and all its selves and the Supreme and the divine shakti in its own and the infinite bliss nature. This is the supreme mystery, the highest secret, simple to our experience, however difficult and complex to our mental conceptions and the effort of our limited intelligence to understand what is beyond it. In the free infinity of the self-delight of Sachchidananda there is a play of the divine Child, a rasa lila of the infinite Lover, and its mystic soul-symbols repeat themselves in characters of beauty and movements and harmonies of delight in a timeless forever.
  author class:Sri Aurobindo

2.25 - The Higher and the Lower Knowledge, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Secondly, it is to put on the divine being and the divine nature. And since God is Sachchidananda, it is to raise our being into the divine being, our consciousness into the divine consciousness, our energy into the divine energy, our delight of existence into the divine delight of being. And it is not only to lift ourselves into this higher consciousness, but to widen into it in all our being, because it is to be found on all the planes of our existence and in all our members, so that our mental, vital, physical existence shall become full of the divine nature. Our intelligent mentality is to become a play of the divine knowledge-will, our mental soul-life a play of the divine love and delight, our vitality a play of the divine life, our physical being a mould of the divine substance. This God-action in us is to be realised by an opening of ourselves to the divine Gnosis and divine Ananda and, in its fullness, by an ascent into and a permanent dwelling in the Gnosis and the Ananda. For though we live physically on the material plane and in normal outwardgoing life the mind and soul are preoccupied with material existence, this externality of our being is not a binding limitation. We can raise our internal consciousness from plane to plane of the relations of Purusha with prakriti, and even become, instead of the mental being dominated by the physical soul and nature, the gnostic being or the bliss-self and assume the gnostic or the bliss nature. And by this raising of the inner life we can transform our whole outward-going existence; instead of a life dominated by matter we shall then have a life dominated by spirit with all its circumstances moulded and determined by the purity of being, the consciousness infinite even in the finite, the divine energy, the divine joy and bliss of the spirit.
  This is the goal; we have seen also what are the essentials of the method. But here we have first to consider briefly one side of the question of method which we have hitherto left untouched. In the system of an integral Yoga the principle must be that all life is a part of the Yoga; but the knowledge which we have been describing seems to be not the knowledge of what is ordinarily understood as life, but of something behind life. There are two kinds of knowledge, that which seeks to understand the apparent phenomenon of existence externally, by an approach from outside, through the intellect, -- this is the lower knowledge, the knowledge of the apparent world; secondly, the knowledge which seeks to know the truth of existence from within, in its source and reality, by spiritual realisation. Ordinarily, a sharp distinction is drawn between the two, and it is supposed that when we get to the higher knowledge, the God-knowledge, then the rest, tile world-knowledge, becomes of no concern to us: but in reality they are two sides of one seeking. All knowledge is ultimately the knowledge of God, through himself, through Nature, through her works. Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.

2.26 - Samadhi, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  If we examine the phraseology of the old books, we shall find that the waking state is the consciousness of the material universe which we normally possess in this embodied existence dominated by the physical mind. The dream state is a consciousness corresponding to the subtler life-plane and mind-plane behind, which to us, even when we get intimations of them, have not the same concrete reality as the things of the physical existence. The sleep-state is a consciousness corresponding to the supramental plane proper to the Gnosis, which is beyond our experience because our causal body or envelope of Gnosis is not developed in us, its faculties not active, and therefore we are in relation to that plane in a condition of dreamless sleep. The Turiya beyond is the consciousness of our pure self-existence or our absolute being with which we have no direct relations at all, whatever mental reflections we may receive in our dream or our waking or even, irrecoverably, in our sleep consciousness. This fourfold scale corresponds to the degrees of the ladder of being by which we climb back towards the absolute Divine. Normally therefore we cannot get back from the physical mind to the higher planes or degrees of consciousness without receding from the waking state, without going in and away from it and losing touch with the material world. Hence to those who desire to have the experience of these higher degrees, trance becomes a desirable thing, a means of escape from the limitations of the physical mind and nature.
  Samadhi or Yogic trance retires to increasing depths according as it draws farther and farther away from the normal or waking state and enters Into degrees of consciousness less and less communicable to the waking mind, less and less ready to receive a summons from the waking world. Beyond a certain point the trance becomes complete and it is then almost or quite impossible to awaken or call back the soul that has receded into them; it can only come back by its own will or at most by a violent shock of physical appeal dangerous to the system owing to the abrupt upheaval of return. There are said to be supreme states of trance ill which the soul persisting for too long a time cannot return; for it loses its hold on the cord which binds it to the consciousness of life, and the body is left, maintained indeed in its set position, not dead by dissolution, but incapable of recovering the ensouled life which had inhabited it. Finally, the Yogin acquires at a certain stage of development the power of abandoning his body definitively without the ordinary phenomena of death, by an act of will,500 or by a process of withdrawing the pranic life-force through the gate of the upward life-current (udana), opening for it a way through the mystic brahmaradhra in the head. By departure from life in the state of Samadhi he attains directly to that higher status of being to which he aspires.
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  The sleep-state ascends to a higher power of being, beyond thought into pure consciousness, beyond emotion into pure bliss, beyond will into pure mastery; it is the gate of union with the supreme state of Sachchidananda out of which all the activities of the world are born. But here we must take care to avoid the pitfalls of symbolic language. The use of the words dream and sleep for these higher states is nothing but an image drawn from the experience of the normal physical mind with regard to planes in which it is not at home. It is not the truth that the Self in the third status called perfect sleep, susupti, is in a state of slumber. The sleep self is on the contrary described as Prajna, the Master of Wisdom and Knowledge, Self of the Gnosis, and as Ishwara, the Lord of being. To the physical mind a sleep, it is to our wider and subtler consciousness a greater waking. To the normal mind all that exceeds its normal experience but still comes into its scope, seems a dream; but at the point where it borders on things quite beyond its scope, it can no longer see truth even as in a dream, but passes into the blank incomprehension and non-reception of slumber. This border-line varies with the power of the individual consciousness, with the degree and height of its enlightenment and awakening. The line may be pushed up higher and higher until it may pass even beyond the mind. Normally indeed the human mind cannot be awake even with the inner waking of trance, on the supramental levels; but this disability can be overcome. Awake on these levels the soul becomes master of the ranges of gnostic thought, gnostic will, gnostic delight, and if it can do this in Samadhi, it may carry its memory of experience and its power of experience over into the waking state. Even on the yet higher level open to us, that of the Ananda, the awakened soul may become similarly possessed of the Bliss-Self both in its concentration and in its cosmic comprehension. But still there may be ranges above from which it can bring back no memory except that which says, "somehow, indescribably, I was in bliss," the bliss of an unconditioned existence beyond all potentiality of expression by thought or description by image or feature. Even the sense of being may disappear in an experience in which the world-existence loses its sense and the Buddhistic symbol of Nirvana seems alone and sovereignly justified. However high the power of awakening goes, there seems to be a beyond in which the image of sleep, of susupti, will still find its application.
  Such is the principle of the Yogic trance, Samadhi, -- into its complex phenomena we need not now enter. It is sufficient to note its double utility in the integral Yoga. It is true that up to a point difficult to define or delimit almost all that Samadhi can give, can be acquired without recourse to Samadhi. But still there are certain heights of spiritual and psychic experience of which the direct as opposed to a reflecting experience can only be acquired deeply and in its fullness by means of the Yogic trance. And even for that which can be otherwise acquired, it offers a ready means, a facility which becomes more helpful, if not indispensable, the higher and more difficult of access become the planes on which the heightened spiritual experience is sought. Once attained there, it has to be brought as much as possible into the waking consciousness. For in a Yoga which embraces all life completely and without reserve, the full use of Samadhi comes only when its gains can be made the normal possession and experience for an integral waking of the embodied soul in the human being.

2.26 - The Ascent towards Supermind, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  It is conceivable indeed that, without the descent, by a secret pressure from above, by a long evolution, our terrestrial Nature might succeed in entering into a close contact with the higher now superconscient planes and a formation of subliminal Overmind might take place behind the veil; as a result a slow emergence of the consciousness proper to these higher planes might awake on our surface. It is conceivable that in this way there might appear a race of mental beings thinking and acting not by the intellect or reasoning and reflecting intelligence, or not mainly by it, but by an intuitive mentality which would be the first step of an ascending change; this might be followed by an overmentalisation which would carry us to the borders beyond which lies the Supermind or divine Gnosis. But this process would inevitably be a long and toilsome endeavour of Nature.
  There is a possibility too that what would be achieved might only be an imperfect superior mentalisation; the new higher elements might strongly dominate the consciousness, but they would be still subjected to a modification of their action by the principle of an inferior mentality: there would be a greater expanded and illuminating knowledge, a cognition of a higher order; but it would still undergo a mixture subjecting it to the law of the Ignorance, as Mind undergoes limitation by the law of Life and Matter. For a real transformation there must be a direct and unveiled intervention from above; there would be necessary too a total submission and surrender of the lower consciousness, a cessation of its insistence, a will in it for its separate law of action to be completely annulled by transformation and lose all rights over our being. If these two conditions can be achieved even now by a conscious call and will in the spirit and a participation of our whole manifested and inner being in its change and elevation, the evolution, the transformation can take place by a comparatively swift conscious change; the supramental Consciousness-Force from above and the evolving Consciousness-Force from behind the veil acting on the awakened awareness and will of the mental human being would accomplish by their united power the momentous transition. There would be no farther need of a slow evolution counting many millenniums for each step, the halting and difficult evolution operated by Nature in the past in the unconscious creatures of the Ignorance.
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  For the action of a new power of being in a higher range of consciousness might, even in its control on outer Nature, be extraordinarily effective, but only because of its light of vision and a consequent harmony or identification with the cosmic and transcendent Will; for it is when it becomes an instrumentation of a higher instead of a lower Power that the will of the being becomes free from a mechanical determinism by action and process of cosmic Mind-Energy, Life-Energy, Matter-Energy and an ignorant subjection to the drive of this inferior Nature. A power of initiation, even of an individual overseeing of world-forces could be there; but it would be an instrumental initiation, a delegated overseeing: the choice of the individual would receive the sanction of the Infinite because it was itself an expression of some truth of the Infinite. Thus the individuality would become more and more powerful and effective in proportion as it realised itself as a centre and formation of the universal and transcendent Being and Nature. For as the progression of the change proceeded, the energy of the liberated individual would be no longer the limited energy of mind, life and body, with which it started; the being would emerge into and put on - even as there would emerge in him and descend into him, assuming him into it - a greater light of Consciousness and a greater action of Force: his natural existence would be the instrumentation of a superior Power, an overmental and supramental Consciousness-Force, the power of the original Divine Shakti. All the processes of the evolution would be felt as the action of a supreme and universal Consciousness, a supreme and universal Force working in whatever way it chose, on whatever level, within whatever self-determined limits, a conscious working of the transcendent and cosmic Being, the action of the omnipotent and omniscient World-Mother raising the being into herself, into her supernature. In place of the Nature of Ignorance with the individual as its closed field and unconscious or half-conscious instrument, there would be a Super-Nature of the divine Gnosis and the individual soul would be its conscious, open and free field and instrument, a participant in its action, aware of its purpose and process, aware too of its own greater Self, the universal, the transcendent Reality, and of its own Person as illimitably one with that and yet an individual being of Its being, an instrument and a spiritual centre.
  A first opening towards this participation in an action of Supernature is a condition of the turn towards the last, the supramental transformation: for this transformation is the completion of a passage from the obscure harmony of a blind automatism with which Nature sets out to the luminous au thentic spontaneity, the infallible motion of the self-existent truth of the Spirit.
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  It is not to be supposed that the circumstances and the lines of the transition would be the same for all, for here we enter into the domain of the infinite: but, since there is behind all of them the unity of a fundamental truth, the scrutiny of a given line of ascent may be expected to throw light on the principle of all ascending possibilities; such a scrutiny of one line is all that can be attempted. This line is, as all must be, governed by the natural configuration of the stair of ascent: there are in it many steps, for it is an incessant gradation and there is no gap anywhere; but, from the point of view of the ascent of consciousness from our mind upwards through a rising series of dynamic powers by which it can sublimate itself, the gradation can be resolved into a stairway of four main ascents, each with its high level of fulfilment. These gradations may be summarily described as a series of sublimations of the consciousness through Higher Mind, Illumined Mind and Intuition into Overmind and beyond it; there is a succession of self-transmutations at the summit of which lies the Supermind or Divine Gnosis. All these degrees are gnostic in their principle and power; for even at the first we begin to pass from a consciousness based on an original Inconscience and acting in a general Ignorance or in a mixed Knowledge-Ignorance to a consciousness based on a secret selfexistent Knowledge and first acted upon and inspired by that light and power and then itself changed into that substance and using entirely this new instrumentation. In themselves these grades are grades of energy-substance of the Spirit: for it must not be supposed, because we distinguish them according to their leading character, means and potency of knowledge, that they are merely a method or way of knowing or a faculty or power of cognition; they are domains of being, grades of the substance and energy of the spiritual being, fields of existence which are each a level of the universal Consciousness-Force constituting and organising itself into a higher status. When the powers of any grade descend completely into us, it is not only our thought and knowledge that are affected, - the substance and very grain of our being and consciousness, all its states and activities are touched and penetrated and can be remoulded and wholly transmuted. Each stage of this ascent is therefore a general, if not a total, conversion of the being into a new light and power of a greater existence.
  The gradation itself depends fundamentally upon a higher or lower substance, potency, intensity of vibrations of the being, of its self-awareness, of its delight of existence, of its force of existence. Consciousness, as we descend the scale, becomes more and more diminished and diluted, - dense indeed by its coarser crudity, but while that crudity of consistence compacts the stuff of Ignorance, it admits less and less the substance of light; it becomes thin in pure substance of consciousness and reduced in power of consciousness, thin in light, thin and weak in capacity of delight; it has to resort to a grosser thickness of its diminished stuff and to a strenuous output of its obscurer force to arrive at anything, but this strenuousness of effort and labour is a sign not of strength but of weakness. As we ascend, on the contrary, a finer but far stronger and more truly and spiritually concrete substance emerges, a greater luminosity and potent stuff of consciousness, a subtler, sweeter, purer and more powerfully ecstatic energy of delight. In the descent of these higher grades upon us it is this greater light, force, essence of being and consciousness, energy of delight that enter into mind, life, body, change and repair their diminished and diluted and incapable substance, convert it into its own higher and stronger dynamis of spirit and intrinsic form and force of reality. This can happen because all is fundamentally the same substance, the same consciousness, the same force, but in different forms and powers and degrees of itself: a taking up of the lower by the higher is therefore a possible and, but for our second nature of inconscience, a spiritually natural movement; what was put forth from the superior status is enveloped and taken up into its own greater being and essence.
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  The next step of the ascent brings us to the Overmind; the intuitional change can only be an introduction to this higher spiritual overture. But we have seen that the Overmind, even when it is selective and not total in its action, is still a power of cosmic consciousness, a principle of global knowledge which carries in it a delegated light from the supramental Gnosis. It is, therefore, only by an opening into the cosmic consciousness that the overmind ascent and descent can be made wholly possible: a high and intense individual opening upwards is not sufficient, - to that vertical ascent towards summit Light there must be added a vast horizontal expansion of the consciousness into some totality of the Spirit. At the least, the inner being must already have replaced by its deeper and wider awareness the surface mind and its limited outlook and learned to live in a large universality; for otherwise the overmind view of things and the overmind dynamism will have no room to move in and effectuate its dynamic operations. When the overmind descends, the predominance of the centralising ego-sense is entirely subordinated, lost in largeness of being and finally abolished; a wide cosmic perception and feeling of a boundless universal self and movement replaces it: many motions that were formerly ego-centric may still continue, but they occur as currents or ripples in the cosmic wideness. Thought, for the most part, no longer seems to originate individually in the body or the person but manifests from above or comes in upon the cosmic mindwaves: all inner individual sight or intelligence of things is now a revelation or illumination of what is seen or comprehended, but the source of the revelation is not in one's separate self but in the universal knowledge; the feelings, emotions, sensations are similarly felt as waves from the same cosmic immensity breaking upon the subtle and the gross body and responded to in kind by the individual centre of the universality; for the body is only a small support or even less, a point of relation, for the action of a vast cosmic instrumentation. In this boundless largeness, not only the separate ego but all sense of individuality, even of a subordinated or instrumental individuality, may entirely disappear; the cosmic existence, the cosmic consciousness, the cosmic delight, the play of cosmic forces are alone left: if the delight or the centre of Force is felt in what was the personal mind, life or body, it is not with a sense of personality but as a field of manifestation, and this sense of the delight or of the action of Force is not confined to the person or the body but can be felt at all points in an unlimited consciousness of unity which pervades everywhere.
  But there can be many formulations of overmind consciousness and experience; for the overmind has a great plasticity and is a field of multiple possibilities. In place of an uncentred and unplaced diffusion there may be the sense of the universe in oneself or as oneself: but there too this self is not the ego; it is an extension of a free and pure essential self-consciousness or it is an identification with the All, - the extension or the identification constituting a cosmic being, a universal individual.
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  The consciousness that thus acts is experienced as a consciousness of Light and Truth, a power, force, action full of Light and Truth, an aesthesis and sensation of beauty and delight universal and multitudinous in detail, an illumination in the whole and in all things, in the one movement and all movements, with a constant extension and play of possibilities which is infinite, even in its multitude of determinations endless and indeterminable. If the power of an ordering overmind Gnosis intervenes, then there is a cosmic structure of the consciousness and action, but this is not like the rigid mental structures; it is plastic, organic, something that can grow and develop and stretch into the infinite. All spiritual experiences are taken up and become habitual and normal to the new nature; all essential experiences belonging to the mind, life, body are taken up and spiritualised, transmuted and felt as forms of the consciousness, delight, power of the infinite existence. Intuition, illumined sight and thought enlarge themselves; their substance assumes a greater substantiality, mass, energy, their movement is more comprehensive, global, many-faceted, more wide and potent in its truth-force: the whole nature, knowledge, aesthesis, sympathy, feeling, dynamism become more catholic, all-understanding, all-embracing, cosmic, infinite.
  The overmind change is the final consummating movement of the dynamic spiritual transformation; it is the highest possible status-dynamis of the spirit in the spiritual-mind plane. It takes up all that is in the three steps below it and raises their characteristic workings to their highest and largest power, adding to them a universal wideness of consciousness and force, a harmonious concert of knowledge, a more manifold delight of being.
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  Overmind and its delegated powers, taking up and penetrating mind and the life and body dependent upon mind, would subject all to a greatening process; at each step of this process a greater power and a higher intensity of Gnosis less and less mixed with the loose, diffused, diminishing and diluting stuff of mind could establish itself: but all Gnosis is in its origin power of supermind, so that this would mean a greater and greater influx of a half-veiled and indirect supramental light and power into the nature. This would continue until the point was reached at which overmind would begin itself to be transformed into supermind; the supramental consciousness and force would take up the transformation directly into its own hands, reveal to the terrestrial mind, life, bodily being their own spiritual truth and divinity and, finally, pour into the whole nature the perfect knowledge, power, significance of the supramental existence.
  The soul would pass beyond the borders of the Ignorance and cross its original line of departure from the supreme Knowledge: it would enter into the integrality of the supramental Gnosis; the descent of the gnostic Light would effectuate a complete transformation of the Ignorance.
  This or something more largely planned on these lines might be regarded as the schematic, logical or ideal account of the spiritual transformation, a structural map of the ascent to the supramental summit, looked at as a succession of separate steps, each accomplished before the passage to the next commences. It would be as if the soul, putting forth an organised natural individuality, were a traveller mounting the degrees of consciousness cut out in universal Nature, each ascent carrying it totally as a definite integer, as a separate body of conscious being, from one state of its existence to the next in order. This is so far correct that a sufficient integration of one status has to be complete before an ascent to the next higher station can be entirely secure: this clear succession might also be the course followed by a few even in the early stages of this evolution, and it might become too a normal process after the whole stair-flight of the evolution had been built and made safe. But evolutionary Nature is not a logical series of separate segments; it is a totality of ascending powers of being which interpenetrate and dovetail and exercise in their action on each other a power of mutual modification.
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  A supramental change of the whole substance of the being and therefore necessarily of all its characters, powers, movements takes place when the involved supermind in Nature emerges to meet and join with the supramental light and power descending from Supernature. The individual must be the instrument and first field of the transformation; but an isolated individual transformation is not enough and may not be wholly feasible. Even when achieved, the individual change will have a permanent and cosmic significance only if the individual becomes a centre and a sign for the establishment of the supramental Consciousness-Force as an overtly operative power in the terrestrial workings of Nature, - in the same way in which thinking Mind has been established through the human evolution as an overtly operative power in Life and Matter. This would mean the appearance in the evolution of a gnostic being or Purusha and a gnostic Prakriti, a gnostic Nature. There must be an emergent supramental Consciousness-Force liberated and active within the terrestrial whole and an organised supramental instrumentation of the Spirit in the life and the body, - for the body consciousness also must become sufficiently awake to be a fit instrument of the workings of the new supramental Force and its new order. Till then any intermediate change could be only partial or insecure; an overmind or intuitive instrumentation of Nature could be developed, but it would be a luminous formation imposed on a fundamental and environmental Inconscience. A supramental principle and its cosmic operation once established permanently on its own basis, the intervening powers of Overmind and spiritual Mind could found themselves securely upon it and reach their own perfection; they would become in the earth-existence a hierarchy of states of consciousness rising out of Mind and physical life to the supreme spiritual level. Mind and mental humanity would remain as one step in the spiritual evolution; but other degrees above it would be there formed and accessible by which the embodied mental being, as it became ready, could climb into the Gnosis and change into an embodied supramental and spiritual being. On this basis the principle of a divine life in terrestrial Nature would be manifested; even the world of ignorance and inconscience might discover its own submerged secret and begin to realise in each lower degree its divine significance.

2.27 - The Gnostic Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  This passage is the stage at which the supermind Gnosis can take over the lead of the evolution from the overmind and build the first foundations of its own characteristic manifestation and unveiled activities; it must be marked therefore by a decisive but long-prepared transition from an evolution in the Ignorance to an always progressive evolution in the Knowledge. It will not be a sudden revelation and effectuation of the absolute Supermind and the supramental being as they are in their own plane, the swift apocalypse of a truth-conscious existence ever self-fulfilled and complete in self-knowledge; it will be the phenomenon of the supramental being descending into a world of evolutionary becoming and forming itself there, unfolding the powers of the Gnosis within the terrestrial nature. This is indeed the principle of all terrestrial being; for the process of earth-existence is the play of an infinite Reality concealing itself first in a succession of obscurely limited, opaque and incomplete half-figures which by their imperfection and character of disguise distort the truth of which they are in labour, but afterwards arriving more and more at half-luminous figures of itself which can become, once there is the supramental descent, a true progressive revelation. The descent from original supermind, the assumption of evolutionary supermind is a step which the supramental Gnosis can very well undertake and accomplish without changing its own essential character. It can assume the formula of a truth-conscious existence founded in an inherent self-knowledge but at the same time taking up into itself mental nature and nature of life and material body. For the supermind as the truth-consciousness of the Infinite has in its dynamic principle the infinite power of a free self-determination. It can hold all knowledge in itself and yet put forward in formulation only what is needed at each stage of an evolution; it formulates whatever is in accordance with the Divine Will in manifestation and the truth of the thing to be manifested. It is by this power that it is able to hold back its knowledge, hide its own character and law of action and manifest overmind and under overmind a world of ignorance in which the being wills on its surface not to know and even puts itself under the control of a pervading Nescience. But in this new stage the veil thus put on will be lifted; the evolution at every step will move in the power of the truth-consciousness and its progressive determinations will be made by a conscious Knowledge and not in the forms of an Ignorance or Inconscience.
  As there has been established on earth a mental Consciousness and Power which shapes a race of mental beings and takes up into itself all of earthly nature that is ready for the change, so now there will be established on earth a gnostic Consciousness and Power which will shape a race of gnostic spiritual beings and take up into itself all of earth-nature that is ready for this new transformation. It will also receive into itself from above, progressively, from its own domain of perfect light and power and beauty all that is ready to descend from that domain into terrestrial being. For the evolution proceeded in the past by the The Gnostic Being upsurging, at each critical stage, of a concealed Power from its involution in the Inconscience, but also by a descent from above, from its own plane, of that Power already self-realised in its own higher natural province. In all these previous stages there has been a division between surface self and consciousness and subliminal self and consciousness; the surface was formed mainly under the push of the upsurging force from below, by the Inconscient developing a slowly emergent formulation of a concealed force of the spirit, the subliminal partly in this way but mainly by a simultaneous influx of the largeness of the same force from above: a mental or a vital being descended into the subliminal parts and formed from its secret station there a mental or a vital personality on the surface. But before the supramental change can begin, the veil between the subliminal and the surface parts must have been already broken down; the influx, the descent will be in the entire consciousness as a whole, it will not take place partly behind a veil: the process will be no longer a concealed, obscure and ambiguous procedure but an open outflowering consciously felt and followed by the whole being in its transmutation. In other respects the process will be identical, - a supramental inflow from above, the descent of a gnostic being into the nature, and an emergence of the concealed supramental force from below; the influx and the unveiling between them will remove what is left of the nature of the Ignorance. The rule of the Inconscient will disappear: for the Inconscience will be changed by the outburst of the greater secret Consciousness within it, the hidden Light, into what it always was in reality, a sea of the secret Superconscience. A first formation of a gnostic consciousness and nature will be the consequence.
  The creation of a supramental being, nature, life on earth, will not be the sole result of this evolution; it will also carry with it the consummation of the steps that have led up to it: for it will confirm in possession of terrestrial birth the overmind, the intuition and the other gradations of the spiritual natureforce and establish a race of gnostic beings and a hierarchy, a shining ladder of ascending degrees and successive constituent formations of the gnostic light and power in earth-nature. For the description of Gnosis applies to all consciousness that is based upon Truth of being and not upon the Ignorance or Nescience.
  All life and living beings ready to rise beyond the mental ignorance, but not ready yet for the supramental height, would find in a sort of echelon or a scale with overlapping degrees their assured basis, their intermediate steps of self-formation, their expression of realised capacity of spiritual existence on the way to the supreme Reality. But also the presence of the liberated and now sovereign supramental light and force at the head of evolutionary Nature might be expected to have its consequences in the whole evolution. An incidence, a decisive stress would affect the life of the lower evolutionary stages; something of the light, something of the force would penetrate downwards and awaken into a greater action the hidden TruthPower everywhere in Nature. A dominant principle of harmony would impose itself on the life of the Ignorance; the discord, the blind seeking, the clash of struggle, the abnormal vicissitudes of exaggeration and depression and unsteady balance of the unseeing forces at work in their mixture and conflict, would feel the influence and yield place to a more orderly pace and harmonic steps of the development of being, a more revealing arrangement of progressing life and consciousness, a better lifeorder. A freer play of intuition and sympathy and understanding would enter into human life, a clearer sense of the truth of self and things and a more enlightened dealing with the opportunities and difficulties of existence. Instead of a constant intermixed and confused struggle between the growth of Consciousness and the power of the Inconscience, between the forces of light and the forces of darkness, the evolution would become a graded progression from lesser light to greater light; in each stage of it the conscious beings belonging to that stage would respond to the inner Consciousness-Force and expand their own law of cosmic Nature towards the possibility of a higher degree of that Nature. This is at least a strong possibility and might be envisaged as the natural consequence of the direct action of supermind on the evolution. This intervention would not annul The Gnostic Being the evolutionary principle, for supermind has the power of withholding or keeping in reserve its force of knowledge as well as the power of bringing it into full or partial action; but it would harmonise, steady, facilitate, tranquillise and to a great extent hedonise the difficult and afflicted process of the evolutionary emergence.
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  A supramental or gnostic race of beings would not be a race made according to a single type, moulded in a single fixed pattern; for the law of the supermind is unity fulfilled in diversity, and therefore there would be an infinite diversity in the manifestation of the gnostic consciousness although that consciousness would still be one in its basis, in its constitution, in its allrevealing and all-uniting order. It is evident that the triple status of the supermind would reproduce itself as a principle in this new manifestation: there would be below it and yet belonging to it the degrees of the overmind and intuitive Gnosis with the souls that had realised these degrees of the ascending consciousness; there would be also at the summit, as the evolution in Knowledge proceeded, individual beings who would ascend beyond a supermind formulation and reach from the highest height of supermind to the summits of unitarian self-realisation in the body which must be the last and supreme state of the epiphany of the Creation. But in the supramental race itself, in the variation of its degrees, the individuals would not be cast according to a single type of individuality; each would be different from the other, a unique formation of the Being, although one with all the rest in foundation of self and sense of oneness and in the principle of his being. It is only this general principle of The Gnostic Being the supramental existence of which we can attempt to form an idea however diminished by the limitations of mental thought and mental language. A more living picture of the gnostic being supermind only could make; for the mind some abstract outlines of it are alone possible.
  The Gnosis is the effective principle of the Spirit, a highest dynamis of the spiritual existence. The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. All the trinities of the Spirit would be real to his self-awareness and realised in his inner life. All his existence would be fused into oneness with the transcendent and universal Self and Spirit; all his action would originate from and obey the supreme Self and Spirit's divine governance of Nature.
  All life would have to him the sense of the Conscious Being, the Purusha within, finding its self-expression in Nature; his life and all its thoughts, feelings, acts would be filled for him with that significance and built upon that foundation of its reality.
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  A complete self-knowledge in all things and at all moments is the gift of the supramental Gnosis and with it a complete self-mastery, not merely in the sense of control of Nature but in the sense of a power of perfect self-expression in Nature.
  Whatever knowledge of self there would be, would be perfectly embodied in the will of the self, the will perfectly embodied in the action of the self; the result would be the self's complete dynamic self-formulation in its own nature. In the lower grades of gnostic being, there would be a limitation of self-expression according to the variety of the nature, a limited perfection in order to formulate some side, element or combined harmony of elements of some Divine Totality, a restricted selection of powers from the cosmic figure of the infinitely manifold One. But in the supramental being this need of limitation for perfection would The Gnostic Being disappear; the diversity would not be secured by limitation but by a diversity in the power and hue of the Supernature: the same whole of being and the same whole of nature would express themselves in an infinitely diverse fashion; for each being would be a new totality, harmony, self-equation of the One Being. What would be expressed in front or held behind at any moment would depend not on capacity or incapacity, but on the dynamic self-choice of the Spirit, its delight of self-expression, on the truth of the Divine's will and joy of itself in the individual and, subordinately, on the truth of the thing that had to be done through the individual in the harmony of the totality. For the complete individual is the cosmic individual, since only when we have taken the universe into ourselves - and transcended it - can our individuality be complete.
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  An aspiration, a demand for the supreme and total delight of existence is there secretly in the whole make of our being, but it is disguised by the separation of our parts of nature and their differing urge and obscured by their inability to conceive or seize anything more than a superficial pleasure. In the body consciousness this demand takes shape as a need of bodily happiness, in our life parts as a yearning for life happiness, a keen vibrant response to joy and rapture of many kinds and to all surprise of satisfaction; in the mind it shapes into a ready reception of all forms of mental delight; on a higher level it becomes apparent in the spiritual mind's call for peace and divine ecstasy. This trend is founded in the truth of the being; for Ananda is the very essence of the Brahman, it is the supreme nature of the omnipresent Reality. The supermind itself in the descending degrees of the manifestation emerges from the Ananda and in the evolutionary ascent merges into the Ananda. It is not, indeed, merged in the sense of being extinguished or abolished but is there inherent in it, indistinguishable from the self of awareness and the selfeffectuating force of the Bliss of Being. In the involutionary descent as in the evolutionary return supermind is supported by the original Delight of Existence and carries that in it in all its activities as their sustaining essence; for Consciousness, we may say, is its parent power in the Spirit, but Ananda is the spiritual matrix from which it manifests and the maintaining source into which it carries back the soul in its return to the status of the Spirit. A supramental manifestation in its ascent would have as a next sequence and culmination of self-result a manifestation of the Bliss of the Brahman: the evolution of the being of Gnosis would be followed by an evolution of the being of bliss; an embodiment of gnostic existence would have as its consequence an embodiment of the beatific existence. Always in the being of Gnosis, in the life of the Gnosis some power of the Ananda would be there as an inseparable and pervading significance of supramental self-experience. In the liberation of the soul from the Ignorance the first foundation is peace, calm, the silence and quietude of the Eternal and Infinite; but a consummate power and greater formation of the spiritual ascension takes up this peace of liberation into the bliss of a perfect experience and realisation of the eternal beatitude, the bliss of the Eternal and Infinite. This Ananda would be inherent in the gnostic consciousness as a universal delight and would grow with the evolution of the gnostic nature.
  It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise The Gnostic Being together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite. In the gnostic consciousness at any stage there would be always in some degree this fundamental and spiritual conscious delight of existence in the whole depth of the being; but also all the movements of Nature would be pervaded by it, and all the actions and reactions of the life and the body: none could escape the law of the Ananda.
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  At the summit of being is the Absolute with its absolute freedom of infinity but also its absolute truth of itself and power of that truth of being; these two things repeat themselves in the life of the spirit in supernature. All action there is the action of the supreme Self, the supreme Ishwara in the truth of the supernature. It is at once the truth of the being of the self and the truth of the will of the Ishwara one with that truth - a biune reality - which expresses itself in each individual gnostic being according to his supernature. The freedom of the gnostic individual is the freedom of his spirit to fulfil dynamically the truth of his being and the power of his energies in life; but this is synonymous with an entire obedience of his nature to the truth of Self manifested in his existence and to the will of the Divine in him and all. This All-Will is one in each gnostic individual and in many gnostic individuals and in the conscious All which holds and contains them in itself; it is conscious of itself in each gnostic being and is there one with his own will, and at the same time he is conscious of the same Will, the same Self and Energy variously active in all. Such a gnostic consciousness and gnostic will aware of its oneness in many gnostic individuals, aware of The Gnostic Being its concordant totality and the meaning and meeting-point of its diversities, must assure a symphonic movement, a movement of unity, harmony, mutuality in the action of the whole. It assures at the same time in the individual a unity and symphonic concord of all the powers and movements of his being. All energies of being seek their self-expression and at their highest seek their absolute; this they find in the supreme Self, and they find at the same time their supreme oneness, harmony and mutuality of united and common self-expression in its all-seeing and all-uniting dynamic power of self-determination and self-effectuation, the supramental Gnosis. A separate self-existent being could be at odds with other separate beings, at variance with the universal All in which they coexist, in a state of contradiction with any supreme Truth that was willing its self-expression in the universe; this is what happens to the individual in the Ignorance, because he takes his stand on the consciousness of a separate individuality. There can be a similar conflict, discord, disparity between the truths, the energies, qualities, powers, modes of being that act as separate forces in the individual and in the universe. A world full of conflict, a conflict in ourselves, a conflict of the individual with the world around him are normal and inevitable features of the separative consciousness of the Ignorance and our illharmonised existence. But this cannot happen in the gnostic consciousness because there each finds his complete self and all find their own truth and the harmony of their different motions in that which exceeds them and of which they are the expression.
  In the gnostic life, therefore, there is an entire accord between the free self-expression of the being and his automatic obedience to the inherent law of the supreme and universal Truth of things.
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  On this fact that the Divine Knowledge and Force, the supreme Supernature, would act through the gnostic being with his full participation, is founded the freedom of the gnostic being; it is this unity that gives him his liberty. The freedom from law, including the moral law, so frequently affirmed of the spiritual being, is founded on this unity of its will with the will of the Eternal. All the mental standards would disappear because all necessity for them would cease; the higher au thentic law of identity with the Divine Self and identity with all beings would have replaced them. There would be no question of selfishness or altruism, of oneself and others, since all are seen and felt as the one self and only what the supreme Truth and Good decided would be done. There would be in the action a pervasive feeling of a self-existent universal love, sympathy, oneness, but the feeling would penetrate, colour and move in the act, not solely dominate or determine it: it would not stand for itself in opposition to the larger truth of things or dictate a personally impelled departure from the divinely willed true movement. This opposition and departure can happen in the Ignorance where love or any other strong principle of the nature can be divorced from wisdom even as it can be divorced from power; but in the supermind Gnosis all powers are intimate to each other and act as one. In the gnostic person the Truth-Knowledge would lead and determine and all the other forces of the being concur in the action: there would be no place for disharmony or conflict between the powers of the nature. In all action there is an imperative of existence that seeks to be fulfilled; a truth of being not yet manifested has to be manifested or a truth manifesting has to be evolved and achieved and perfected in manifestation or, if already achieved, to take its delight of being and self-effectuation. In the half-light and half-power of the Ignorance the imperative is secret or only half-revealed and the The Gnostic Being push to fulfilment is an imperfect, struggling, partly frustrated movement: but in the gnostic being and life the imperatives of being would be felt within, intimately perceived and brought into action; there would be a free play of their possibilities; there would be an actualisation in accordance with the truth of circumstance and the intention in the Supernature. All this would be seen in the knowledge and develop itself in act; there would be no uncertain combat or torment of forces at work; a disharmony of the being, a contradictory working of the consciousness could have no place: the imposition of an external standardisation of mechanised law would be entirely superfluous where there is this inherence of truth and its spontaneous working in act of nature. A harmonic action, a working out of the divine motive, an execution of the imperative truth of things would be the law and natural dynamics of the whole existence.
  A knowledge by identity using the powers of the integrated being for richness of instrumentation would be the principle of the supramental life. In the other grades of the gnostic being, although a truth of spiritual being and consciousness would fulfil itself, the instrumentation would be of a different order. A
  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.
  In the gnostic evolution there would be a great diversity in the poise, status, harmonised operations of consciousness and force and delight of existence. There would naturally appear in time many grades of the farther ascent of the evolutive supermind to its own summits; but in all there would be the common basis and principle. In the manifestation the Spirit, the Being, while knowing all itself, is not bound to put forth all itself in the actual front of formation and action which is its immediate power and degree of self-expression: it may put forth a frontal self-expression and hold all the rest of itself behind in an unexpressed delight of self-being. That All behind and its delight would find itself in the front, know itself in it, maintain and suffuse the expression, the manifestation with its own presence and feeling of totality and infinity. This frontal formation with all the rest behind it and held in power of being within it would be an act of self-knowledge, not an act of Ignorance; it would be a luminous self-expression of the Superconscience and not an upthrow from the Inconscience. A great harmonised variation would thus be an element in the beauty and completeness of the evolution of the gnostic consciousness and existence. Even in dealing with the mind of ignorance around it, as in dealing with the still lower degrees of the gnostic evolution, the supramental life would use this innate power and movement of its Truth of being: it would relate in the light of that integral Reality its own truth of being with the truth of being that is behind the Ignorance; it would found all relations upon the common spiritual unity, accept and harmonise the manifested difference.
  --
  This would be the nature of the being, life and action of the gnostic individual so far as we can follow the evolution with our mental conception up to that point where it will emerge out of overmind and cross the border into supramental Gnosis. This nature of the Gnosis would evidently determine all the relations of the life or group-life of gnostic beings; for a gnostic collectivity would be a collective soul-power of the Truth-consciousness, even as the gnostic individual would be an individual soulpower of it: it would have the same integration of life and action in unison, the same realised and conscious unity of being, the same spontaneity, intimate oneness-feeling, one and mutual truth-vision and truth-sense of self and each other, the same truth-action in the relation of each with each and all with all; this collectivity would be and act not as a mechanical but a spiritual integer. A similar inevitability of the union of freedom and order would be the law of the collective life; it would be a freedom of the diverse play of the Infinite in divine souls, an order of the conscious unity of souls which is the law of the supramental Infinite. Our mental rendering of oneness brings into it the rule of sameness; a complete oneness brought about by the mental reason drives towards a thoroughgoing standardisation as its one effective means, - only minor shades of differentiation would be allowed to operate: but the greatest richness of diversity in the self-expression of oneness would be the law of the gnostic life. In the gnostic consciousness difference would not lead to discord but to a spontaneous natural adaptation, a sense of The Gnostic Being complementary plenitude, a rich many-sided execution of the thing to be collectively known, done, worked out in life. For the difficulty in mind and life is created by ego, by separation of integers into component parts which figure as contraries, opposites, disparates: all in which they separate from each other is easily felt, affirmed and stressed; that in which they meet, whatever holds their divergences together, is largely missed or found with difficulty; everything has to be done by an overcoming or an adjustment of difference, by a constructed unity. There is, indeed, an underlying principle of oneness and Nature insists on its emergence in a construction of unity; for she is collective and communal as well as individual and egoistic and has her instrumentation of associativeness, sympathies, common needs, interests, attractions, affinities as well as her more brutal means of unification: but her secondary imposed and too prominent basis of ego-life and ego-nature overlays the unity and afflicts all its constructions with imperfection and insecurity. A farther difficulty is created by the absence or rather the imperfection of intuition and direct inner contact making each a separate being forced to learn with difficulty the other's being and nature, to arrive at understanding and mutuality and harmony from outside instead of inwardly through a direct sense and grasp, so that all mental and vital interchange is hampered, rendered ego-tainted or doomed to imperfection and incompleteness by the veil of mutual ignorance. In the collective gnostic life the integrating truth-sense, the concording unity of gnostic nature would carry all divergences in itself as its own opulence and turn a multitudinous thought, action, feeling into the unity of a luminous life-whole. This would be the evident principle, the inevitable result of the very character of the Truth-Consciousness and its dynamic realisation of the spiritual unity of all being.
  This realisation, the key to the perfection of life, difficult to arrive at on the mental plane, difficult even when realised to dynamise or organise, would be naturally dynamic, spontaneously self-organised in all gnostic creation and gnostic life.
  This much is easily understandable if we regard the gnostic beings as living their own life without any contact with a life of the Ignorance. But by the very fact of the evolution here the gnostic manifestation would be a circumstance, though a decisive circumstance, in the whole: there would be a continuance of the lower degrees of the consciousness and life, some maintaining the manifestation in the Ignorance, some mediating between it and the manifestation in the Gnosis; these two forms of being and life would either exist side by side or interpenetrate.
  In either case the gnostic principle might be expected, if not at once, yet finally to dominate the whole. The higher spiritualmental degrees would be in touch with the supramental principle now overtly supporting them and holding them together and would be delivered from the once enveloping hold of the Ignorance and Inconscience. As manifestations of the truth of being, though in a qualified and modified degree, they would draw all their light and energy from the supramental Gnosis and would be in large contact with its instrumental powers; they would themselves be conscious motive-powers of the spirit and, although not yet in the full force of their entirely realised spiritual substance, they would not be subjected to a lesser instrumentation fragmented, diluted, diminished, obscured by the substance of the Nescience. All Ignorance rising or entering into the overmind, into the intuitive, into the illumined or higher-mind being would cease to be ignorance; it would enter into the light, realise in that light the truth which it had covered with its darkness and undergo a liberation, transmutation, new state of consciousness and being which would assimilate it to these higher states and prepare it for the supramental status. At the same time the involved principle of the Gnosis, acting now as an overt, arisen and constantly dynamic force and no longer only as a concealed power with a secret origination or a veiled support of things or an occasional intervention as its only function, would be able to lay something of its law of harmony on the still existing Inconscience and Ignorance. For the secret gnostic power concealed in them would act with a greater strength of its support and origination, a freer and more powerful intervention; the beings of the Ignorance, influenced by the light of the Gnosis through their association with gnostic beings and through the evolved The Gnostic Being and effective presence of the supramental Being and Power in earth-nature, would be more conscious and responsive. In the untransformed part of humanity itself there might well arise a new and greater order of mental human beings; for the directly intuitive or partly intuitivised but not yet gnostic mental being, the directly or partly illumined mental being, the mental being in direct or part communion with the higher-thought plane would emerge: these would become more and more numerous, more and more evolved and secure in their type, and might even exist as a formed race of higher humanity leading upwards the less evolved in a true fraternity born of the sense of the manifestation of the One Divine in all beings. In this way, the consummation of the highest might mean also a lesser consummation in its own degree of what must remain still below. At the higher end of the evolution the ascending ranges and summits of supermind would begin to rise towards some supreme manifestation of the pure spiritual existence, consciousness and delight of being of Sachchidananda.
  A question might arise whether the gnostic reversal, the passage into a gnostic evolution and beyond it would not mean sooner or later the cessation of the evolution from the Inconscience, since the reason for that obscure beginning of things here would cease. This depends on the farther question whether the movement between the Superconscience and the Inconscience as the two poles of existence is an abiding law of the material manifestation or only a provisional circumstance. The latter supposition is difficult to accept because of the tremendous force of pervasiveness and durability with which the inconscient foundation has been laid for the whole material universe.
  Any complete reversal or elimination of the first evolutionary principle would mean the simultaneous manifestation of the secret involved consciousness in every part of this vast universal Inconscience; a change in a particular line of Nature such as the earth-line could not have any such all-pervading effect: the manifestation in earth-nature has its own curve and the completion of that curve is all that we have to consider. Here this much might be hazarded that in the final result of the revelatory creation or reproduction of the upper hemisphere of conscious being in the lower triplicity the evolution here, though remaining the same in its degrees and stages, would be subjected to the law of harmony, the law of unity in diversity and of diversity working out unity: it would be no longer an evolution through strife; it would become a harmonious development from stage to stage, from lesser to greater light, from type to higher type of the power and beauty of a self-unfolding existence. It would only be otherwise if for some reason the law of struggle and suffering still remained necessary for the working out of that mysterious possibility in the Infinite whose principle underlies the plunge into the Inconscience. But for the earth-nature it would seem as if this necessity might be exhausted once the supramental Gnosis had emerged from the Inconscience. A change would begin with its firm appearance; that change would be consummated when the supramental evolution became complete and rose into the greater fullness of a supreme manifestation of the Existence-Consciousness-Delight, Sachchidananda.

2.28 - The Divine Life, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  4: But this evolution of our consciousness to a superconscience or supreme of itself is possible only if the Inconscience which is our basis here is really itself an involved Superconscience; for what is to be in the becoming of the Reality in us must be already there involved or secret in its beginning. Such an involved Being or Power we can well conceive the Inconscient to be when we closely regard this material creation of an unconscious Energy and see it labouring out with curious construction and infinite device the work of a vast involved Intelligence and see, too, that we ourselves are something of that Intelligence evolving out of its involution, an emerging consciousness whose emergence cannot stop short on the way until the Involved has evolved and revealed itself as a supreme totally self-aware and all-aware Intelligence. It is this to which we have given the name of Supermind or Gnosis. For that evidently must be the consciousness of the Reality, the Being, the Spirit that is secret in us and slowly manifesting here; of that Being we are the becomings and must grow into its nature.
  5: If consciousness is the central secret, life is the outward indication, the effective power of being in Matter; for it is that which liberates consciousness and gives it its form or embodiment of force and its effectuation in material act. If some revelation or effectuation of itself in Matter is the ultimate aim of the evolving Being in its birth, life is the exterior and dynamic sign and index of that revelation and effectuation. But life also, as it is now, is imperfect and evolving; it evolves through growth of consciousness even as consciousness evolves through greater organisation and perfection of life: a greater consciousness means a greater life. Man, the mental being, has an imperfect life because mind is not the first and highest power of consciousness of the Being; even if mind were perfected, there would be still something yet to be realised, not yet manifested. For what is involved and emergent is not a Mind, but a Spirit, and mind is not the native dynamism of consciousness of the Spirit; supermind, the light of Gnosis, is its native dynamism. If then life has to become a manifestation of the Spirit, it is the manifestation of a spiritual being in us and the divine life of a perfected consciousness in a supramental or gnostic power of spiritual being that must be the secret burden and intention of evolutionary Nature.
  6: All spiritual life is in its principle a growth into divine living.
  --
  45: All kinds of disparity and maladjustment and incompleteness of our knowledge, will, capacity, executive force and dealing intervene constantly in our action, our working out of life, and are an abundant source of imperfection or ineffectivity. These disorders, defects and disharmonies are normal to a status and energy of Ignorance and can only be dissolved by a greater light than that of mind nature or life nature. An identity and au thenticity and a harmony of truth with truth are the native character of all gnostic seeing and action; as the mind grows into the Gnosis, our mental seeing and action lifted into the gnostic light or visited and ruled by it would begin to partake of this character and, even if still restricted and within limits, must become much more perfect and within these limits effective: the causes of our incapacity and frustration would begin to diminish and disappear. But also the larger existence will invade the mind with the potencies of a greater consciousness and a greater force, a bringing out of new powers of the being. Knowledge is power and act of consciousness, Will is conscious power and conscious act of force of being; both in the gnostic being will reach greater magnitudes than any we now know, a higher degree of themselves, a richer instrumentation: for wherever there is an increase of consciousness, there is an increase of the potential force and the actual power of the existence.
  46: In the terrestrial formulation of Knowledge and Power, this correlation is not altogether apparent because there consciousness itself is concealed in an original Inconscience and the natural strength and rhythm of its powers in their emergence are diminished and disturbed by the discordances and the veils of the Ignorance. The Inconscient there is the original, potent and automatically effective Force, the conscious mind is only a small labouring agent; but that is because the conscious mind in us has a limited individual action and the Inconscient is an immense action of a universal concealed Consciousness: the cosmic Force, masked as a material Energy, hides from our view by its insistent materiality of process the occult fact that the working of the Inconscient is really the expression of a vast universal Life, a veiled universal Mind, a hooded Gnosis, and without these origins of itself it could have no power of action, no organising coherence. Life-Force also in the material world seems to be more dynamic and effective than Mind; our Mind is free and fully powerful in idea and cognition only: its force of action, its power of effectuation outside this mental field is obliged to work with life and matter as instruments and, under the conditions imposed on it by life and matter, our mind is hampered and half effective. But even so we see that Nature-force in the mental being is much more powerful to deal with himself and with life and matter than Nature-force in the animal; it is the greater force of consciousness and knowledge, the greater emerged force of being and will that constitute this superiority. In human life itself the vital man seems to have a stronger dynamis of action than the mental man because of his superiority in kinetic life-force: the intellectual tends to be effective in thought but ineffective in power over the world, while the kinetic vital man of action dominates life. But it is his use of mind that enables him to arrive at a full exploitation of this superiority, and in the end the mental man by his power of knowledge, his science, is able to extend the mastery of existence far beyond what life in matter could accomplish by its own agencies or what the vital man could accomplish with his life-force and life-instinct without that increase of effective knowledge. An immensely greater power over existence and over Nature must come when a still greater consciousness emerges and replaces the hampered operations of the mental Energy in our too individualised and restricted force of existence.
  47: A certain fundamental subjection of mind to life and matter and an acceptance of this subjection, an inability to make the law of Mind directly dominant and modify by its powers the blinder law and operations of these inferior forces of being, remains even in the midst of our greatest mental mastery over self and things; but this limitation is not insuperable. It is the interest of occult knowledge that it shows us - and a dynamic force of spiritual knowledge brings us the same evidence - that this subjection of Mind to Matter, of the spirit to a lesser law of life is not what it at first appears to be, a fundamental condition of things, an inviolable and unalterable rule of Nature. The greatest, most momentous natural discovery that man can make is this that mind, and still more the force of the spirit, can in many tried and yet untried ways and in all directions - by its own nature and direct power and not only by devices and contrivances such as the superior material instrumentation discovered by physical Science - overcome and control life and matter. In the evolution of the gnostic supernature this direct power of consciousness, this direct action of the force of the being, its free mastery and control of life and matter, would be consummated and reach their acme. For the greater knowledge of the gnostic being would not be in the main an outwardly acquired or learned knowledge, but the result of an evolution of consciousness and of the force of consciousness, a new dynamisation of the being.
  --
  93: All life for the achieved spiritual or gnostic consciousness must be the manifestation of the realised truth of spirit; only what can transform itself and find its own spiritual self in that greater Truth and fuse itself into its harmony can be accorded a life-acceptance. What will so survive the mind cannot determine, for the supramental Gnosis will itself bring down its own truth and that truth will take up whatever of itself has been put forth in our ideals and realisations of mind and life and body. The forms it has taken there may not survive, for they are not likely to be suitable without change or replacement in the new existence; but what is real and abiding in them or even in their forms will undergo the transformation necessary for survival. Much that is normal to human life would disappear. In the light of Gnosis the many mental idols, constructed principles and systems, conflicting ideals which man has created in all domains of his mind and life, could comm and no acceptance or reverence; only the truth, if any, which these specious images conceal, could have a chance of entry as elements of a harmony founded on a much wider basis. It is evident that in a life governed by the gnostic consciousness war with its spirit of antagonism and enmity, its brutality, destruction and ignorant violence, political strife with its perpetual conflict, frequent oppression, dishonesties, turpitudes, selfish interests, its ignorance, ineptitude and muddle could have no ground for existence. The arts and the crafts would exist, not for any inferior mental or vital amusement, entertainment of leisure and relieving excitement or pleasure, but as expressions and means of the truth of the spirit and the beauty and delight of existence. Life and the body would be no longer tyrannous masters demanding nine tenths of existence for their satisfaction, but means and powers for the expression of the spirit. At the same time, since matter and the body are accepted, the control and the right use of physical things would be a part of the realised life of the spirit in the manifestation in earth-nature.
  94: It is almost universally supposed that spiritual life must necessarily be a life of ascetic spareness, a pushing away of all that is not absolutely needed for the bare maintenance of the body; and this is valid for a spiritual life which is in its nature and intention a life of withdrawal from life. Even apart from that ideal, it might be thought that the spiritual turn must always make for an extreme simplicity, because all else would be a life of vital desire and physical self-indulgence. But from a wider standpoint this is a mental standard based on the law of the Ignorance of which desire is the motive; to overcome the Ignorance, to delete the ego, a total rejection not only of desire but of all the things that can satisfy desire may intervene as a valid principle. But this standard or any mental standard cannot be absolute nor can it be binding as a law on the consciousness that has arisen above desire; a complete purity and self-mastery would be in the very grain of its nature and that would remain the same in poverty or in riches: for if it could be shaken or sullied by either, it would not be real or would not be complete. The one rule of the gnostic life would be the self-expression of the Spirit, the will of the Divine Being; that will, that self-expression could manifest through extreme simplicity or through extreme complexity and opulence or in their natural balance, - for beauty and plenitude, a hidden sweetness and laughter in things, a sunshine and gladness of life are also powers and expressions of the Spirit. In all directions the Spirit within determining the law of the nature would determine the frame of the life and its detail and circumstance. In all there would be the same plastic principle; a rigid standardisation, however necessary for the mind's arrangement of things, could not be the law of the spiritual life. A great diversity and liberty of self-expression based on an underlying unity might well become manifest; but everywhere there would be harmony and truth of order.

2.3.02 - The Supermind or Supramental, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  1 The highest Supermind or Divine Gnosis existent in itself is something that lies beyond still and quite above.
  The Supermind or Supramental

2.3.03 - Integral Yoga, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga
  There is an eternal dynamic Truth-consciousness beyond mind; this is what we call supermind or Gnosis.
  For mind is or can be a truth seeker, but not truth-conscious in its inherent nature; its original stuff is made not of knowledge, but of ignorance.
  --
  To become one in our absolute being with the ineffable Divine and in the manifestation a free movement of his being, power, consciousness and self-realising joy, to grow into a divine Truthconsciousness beyond mind, into a Light beyond all human or earthly lights, into a Power to which the greatest strengths of men are a weakness, into the wisdom of an infallible Gnosis and the mastery of an unerring and unfailing divinity of Will, into a Bliss beside which all human pleasure is as the broken reflection of a candle-flame to the all-pervading splendour of an imperishable sun, but all this not for our own sake [but] for the pleasure of the Divine Beloved, this is the goal and the crown of the supramental path of Yoga.
  This change is a thing in Nature and not out of Nature; it is not only possible, but for the growing soul inevitable. It is the goal to which Nature in us walks through all this appearance of ignorance, error, suffering and weakness.
  --
  Supermind at its highest reach is the divine Gnosis, the
  Wisdom-Power-Light-Bliss of God by which the Divine knows and upholds and governs and enjoys the universe[.]

2.3.03 - The Overmind, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
   partly supramental character. Highest in the overmind ranges is the supramental Overmind or Overmind Gnosis. But these are things you cannot understand until you get a higher experience.
  It [the overmind] can for convenience be divided into four planes - mental overmind and the three you have written [intuitive overmind, true overmind and supramental overmind] - but there are many layers in each and each of these can be regarded as a plane in itself.

30.09 - Lines of Tantra (Charyapada), #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
   It is said that the Way of Knowledge follows the Way of Works, Vedanta comes after Veda. This is as true from the outward, historical point of view as it is true of the lines of inner change. As I have already explained, man begins his career as a vital-physical being, becomes a mental being at a later stage. But the trouble is that when he goes beyond his vital being into the mental, he tends to pass beyond mind into the Gnosis and forgets his life and body; this is what is known as Nihilism or the Vedantic Illusionism. But as a social being, man has remained what he was, a being of the physical and vital planes, and these cannot be ignored, nor is it proper to do so. It is here that Tantra steps in. That is why I have said that Tantricism has found a ready acceptance among those who are concerned particularly with the physical life, the "natural men". These men have been derided and despised by orthodox Vedantists and by men at the top of the social hierarchy. That is why the Tantrics have had to form esoteric groups and often remain for ages hidden like an underground stream; they have been submerged in the lower reaches of society. They have taken as their chosen deity, not Durga or Lakshmi, nor Brahma or Vishnu, but Kali and Karali, Chandi and Baguli. In the words of one of these poets: .
   -

3.02 - SOL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [132] The East resolves these confusing and contradictory aspects by merging the ego, the personal atman, with the universal atman and thus explaining the ego as the veil of Maya. The Western alchemist was not consciously aware of these problems. But when his unspoken assumptions and his symbols reached the plane of conscious Gnosis, as was the case with Angelus Silesius, it was precisely the littleness and lowliness of the ego70 that impelled him to recognize its identity with its extreme opposite.71 It was not the arbitrary opinions of deranged minds that gave rise to such insights, but rather the nature of the psyche itself, which, in East and West alike, expresses these truths either directly or clothed in transparent metaphors. This is understandable when we realize that a world-creating quality attaches to human consciousness as such. In saying this we violate no religious convictions, for the religious believer is at liberty to regard mans consciousness (through which, as it were, a second world-creation was enacted) as a divine instrument.
  [133] I must point out to the reader that these remarks on the significance of the ego might easily prompt him to charge me with grossly contradicting myself. He will perhaps remember that he has come across a very similar argument in my other writings. Only there it was not a question of ego but of the self, or rather, of the personal atman in contradistinction and in relation to the suprapersonal atman. I have defined the self as the totality of the conscious and the unconscious psyche, and the ego as the central reference-point of consciousness. It is an essential part of the self, and can be used pars pro toto when the significance of consciousness is borne in mind. But when we want to lay emphasis on the psychic totality it is better to use the term self. There is no question of a contradictory definition, but merely of a difference of standpoint.

3.02 - The Psychology of Rebirth, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  der Gnosis, pp. 23ff.
  136

3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [160] In the Gnosis of Simon Magus, Helen (Selene) is
  ,213 sapientia,214 and
  --
  [170] In interpreting the words your understanding increases in my sister, etc., it is well to remember that a philosophical interpretation of myths had already grown up among the Stoics, which today we should not hesitate to describe as psychological. This work of interpretation was not interrupted by the development of Christianity but continued to be assiduously practised in a rather different form, namely in the hermeneutics of the Church Fathers, which was to have a decided influence on alchemical symbolism. The Johannine interpretation of Christ as the pre-worldly Logos is an early attempt of this kind to put into other words the meaning of Christs essence. The later medievalists, and in particular the natural philosophers, made the Sapientia Dei the nucleus of their interpretation of nature and thus created a new nature-myth. In this they were very much influenced by the writings of the Arabs and of the Harranites, the last exponents of Greek philosophy and Gnosis, whose chief representative was Tabit ibn Qurra in the tenth century. One of these writings, the Liber Platonis quartorum, is a dialogue in which Thebed (Tabit) speaks in person. In this treatise the intellect as a tool of natural philosophy plays a role that we do not meet again until the sixteenth century, in Gerhard Dorn. Pico della Mirandola appeals to the psychological interpretation of the ancients and mentions that the Greek Platonists described Sol as
  251 and Luna as

3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  ). There the gods of destruction and the god of salvation are all together.469 The Red Sea is a water of death for those that are unconscious, but for those that are conscious it is a baptismal water of rebirth and transcendence.470 By unconscious are meant those who have no Gnosis, i.e., are not enlightened as to the nature and destiny of man in the cosmos. In modern language it would be those who have no knowledge of the contents of the personal and collective unconscious. The personal unconscious is the shadow and the inferior function,471 in Gnostic terms the sinfulness and impurity that must be washed away by baptism. The collective unconscious expresses itself in the mythological teachings, characteristic of most mystery religions, which reveal the secret knowledge concerning the origin of all things and the way to salvation. Unconscious people who attempt to cross the sea without being purified and without the guidance of enlightenment are drowned; they get stuck in the unconscious and suffer a spiritual death in so far as they cannot get beyond their one-sidedness. To do this they would have to be more conscious of what is unconscious to them and their age, above all of the inner opposite, namely those contents to which the prevailing views are in any way opposed. This continual process of getting to know the counterposition in the unconscious I have called the transcendent function,472 because the confrontation of conscious (rational) data with those that are unconscious (irrational) necessarily results in a modification of standpoint. But an alteration is possible only if the existence of the other is admitted, at least to the point of taking conscious cognizance of it. A Christian of today, for instance, no longer ought to cling obstinately to a one-sided credo, but should face the fact that Christianity has been in a state of schism for four hundred years, with the result that every single Christian has a split in his psyche. Naturally this lesion cannot be treated or healed if everyone insists on his own standpoint. Behind those barriers he can rejoice in his absolute and consistent convictions and deem himself above the conflict, but outside them he keeps the conflict alive by his intransigence and continues to deplore the pig-headedness and stiff-neckedness of everybody else. It seems as if Christianity had been from the outset the religion of chronic squabblers, and even now it does everything in its power never to let the squabbles rest. Remarkably enough, it never stops preaching the gospel of neighbourly love.
  [258] We should get along a lot better if we realized that the majority views of others are condoned by a minority in ourselves. Armed with this psychological insight, which today no longer has the character of revelation since common sense can grasp it, we could set out on the road to the union of the opposites and would then, as in the Peratic doctrine, come to the place where the gods of destruction and the god of salvation are together. By this is obviously meant the destructive and constructive powers of the unconscious. This coincidentia oppositorum forms a parallel to the Messianic state of fulfilment described in Isaiah 11 : 6ff. and 35 : 5ff., though with one important difference: the place of genesis outside of generationpresumably an opus contra naturam is clearly not paradise but

3.07 - The Formula of the Holy Grail, #Liber ABA, #Aleister Crowley, #Philosophy
  initiates of the Sanctuary of the Gnosis of the O.T.O. are taught,
  expresses the unity under the form of complete manifestation by the

3.08 - The Mystery of Love, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  All the relations by which this union comes about, become on this path intensely and blissfully personal. That which in the end contains, takes up or unifies them all, is the relation of lover and beloved, because that is the most intense and blissful of all and carries up all the rest into its heights and yet exceeds them. He is the teacher and guide and leads us to knowledge; at every step of the developing inner light and vision, we feel his touch like that of the artist moulding our clay of mind, his voice revealing the truth and its word, the thought he gives us to which we respond, the flashing of his spears of lightning which chase the darkness of our ignorance. Especially, in proportion as the partial lights of the mind become transformed into lights of Gnosis, in whatever slighter or greater degree that may happen, we feel it as a transformation of our mentality into his and more and more he becomes the thinker and seer in us. We cease to think and see for ourselves, but think only what he wills to think for us and see only what he sees for us. And then the teacher is fulfilled in the lover; he lays hands on all our mental being to embrace and possess, to enjoy and use it.
  He is the Master; but in this way of approach all distance and separation, all awe and fear and mere obedience disappear, because we become too close and united with him for these things to endure and it is the lover of our being who takes it up and occupies and uses and does with it whatever he wills.

3.1.01 - Distinctive Features of the Integral Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
  But it is better not to enter into sterile intellectual discussions. The intellectual mind cannot even realise what the supermind is; what use, then, can there be in allowing it to discuss what it does not know? It is not by reasoning, but by constant experience, growth of consciousness and widening into the Light that one can reach those higher levels of consciousness above the intellect from which one can begin to look up to the Divine Gnosis. Those levels are not yet the supermind, but they can receive something of its knowledge.
  The Vedic Rishis never attained to the supermind for the earth or perhaps did not even make the attempt. They tried to rise individually to the supramental plane, but they did not bring it down and make it a permanent part of the earth-consciousness. Even there are verses of the Upanishad in which it is hinted that it is impossible to pass through the gates of the Sun (the symbol of the supermind) and yet retain an earthly body. It was because of this failure that the spiritual effort of India culminated in Mayavada. Our Yoga is a double movement of ascent and descent; one rises to higher and higher levels of consciousness, but at the same time one brings down their power not only into mind and life, but in the end even into the body. And the highest of these levels, the one at which it aims is the supermind. Only when that can be brought down is a divine transformation possible in the earth-consciousness.

3.7.2.05 - Appendix I - The Tangle of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  The secret reason of mans failure to rise truly beyond himself is a fundamental incapacity in the mind, the life and the body to organise the highest integral truth and power of the spirit. And this incapacity exists because mind and life and matter are in their nature depressed and imperfect powers of the Infinite that need to be transformed into something greater than themselves before they can escape from their depression and imperfection; in their very nature they are a system of partial and separated values and cannot adequately express or embody the integral and the one, a movement of many divergent and mutually non-understanding or misunderstanding lines they cannot arrive of themselves at any but a provisional, limited and imperfect harmony and order. There is no doubt a material Infinite, a vital Infinite, a mental Infinite in which we feel a perfection, a delight, an essential harmony, an inexpressible completeness which, when we experience it, makes us disregard the discords and imperfections and obscurities we see and even perceive them as elements of the infinite perfection. In other words the Spirit, the Infinite supports these depressed values and elicits from them a certain joy of his manifestation that is complete and illimitable enough in its own manner. But there is more behind and above, there are greater more unmistakably harmonious values, greater truly perfect powers of the Spirit than mind, life and matter and these wait for their expression and only when they are expressed can we escape from this system of harmony through discords and of a perfection on the whole that subsists by imperfection in the detail. And as we open to a greater knowledge, we find that even for such harmonies, stabilities, perfections as the energies of Mind, Life and Matter can realise, they depend really not on their own delegated and inferior power which is at best a more or less ignorant instrument but on a greater deeper organising force and knowledge of which they are the inadequate derivations. That force and knowledge is the self-possessed supramental power and will and the perfect and untrammelled supramental Gnosis of the Infinite. It is that which has fixed the precise measures of Matter, regulates the motive instincts and impulsions of Life, holds together the myriad seekings of Mind; but none of these things are that power and Gnosis and nothing therefore mental, vital or physical is final or can even find its own integral truth and harmony nor all these together their reconciliation until they are taken up and transformed in a supramental manifestation. For this supermind or Gnosis is the entire organising will and knowledge of the spiritual, it is the Truth Consciousness, the Truth Force, the organic instrumentation of divine Law, the all-seeing eye of the divine Vision, the freely selecting and generating harmony of the eternal Ananda.
  ***

4.02 - The Psychology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  49-51 (Legge trans., I, p. 117). Cf. also Leisegang, Die Gnosis, p. 146.
  166

4.03 - The Psychology of Self-Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Man is in his real nature, -- however obscure now this truth may be to our present understanding and self-consciousness, we must for the purposes of Yoga have faith in it, and we shall then find that our faith is justified by an increasing experience and a greater self-knowledge, --a spirit using the mind, life and body for an individual and a communal experience and self-manifestation in the universe. This spirit is an infinite existence limiting itself in apparent being for individual experience. It is an infinite consciousness which defines itself in finite forms of consciousness for joy of various knowledge and various power of being. It is an infinite delight of being expanding and contracting itself and its powers, concealing and discovering, formulating many terms of its joy of existence, even to an apparent obscuration arid denial of its own nature. In itself it is eternal Sachchidananda, but this complexity, this knotting up and unravelling of the infinite in the finite is the aspect we see it assume in universal and in individual nature. To discover the eternal Sachchidananda, this essential self of our being within us, and live in it is the stable basis, to make its true nature evident and creative of a divine way of living in our instruments, supermind, mind, life and body, the active principle of a spiritual perfection. Supermind, mind, life and body are the four instruments which the spirit uses for its manifestation in the workings of Nature. Supermind is spiritual consciousness acting as a self-luminous knowledge, will, sense, aesthesis, energy, self-creative and unveiling power of its own delight and being. Mind is the action of the same powers, but limited and only very indirectly and partially illumined. Supermind lives in unity though it plays with diversity; mind lives in a separative action of diversity, though it may open to unity. Mind is not only capable of ignorance, but, because it acts always partially and by limitation, it works characteristically as a power of ignorance : it may even and it does forget itself in a complete inconscience, or nescience, awaken from it to the ignorance of a partial knowledge and move from the ignorance towards a complete knowledge, -- that is its natural action in the human being, -- but it can never have by itself a complete knowledge. supermind is incapable of real ignorance; even if it puts full knowledge behind it in the limitation of a particular working, yet all its working refers back to what it has put behind it and all is instinct with self-illumination; even if it involves itself in material nescience, it yet does there accurately the works of a perfect will and knowledge. supermind lends itself to the action of the inferior instruments; it is always there indeed at the core as a secret support of their operations. In matter it is an automatic action and effectuation of the hidden idea in things; in life its most seizable form is instinct, an instinctive, subconscious or partly subconscious knowledge and operation; in mind it reveals itself as intuition, a swift, direct and self-effective illumination of intelligence, will, sense and aesthesis. But these are merely irradiations of the supermind which accommodate themselves to the limited functioning of the obscurer instruments: its own characteristic nature is a Gnosis superconscient to mind, life and body. Supermind or Gnosis is the characteristic, illumined, significant action of spirit in its own native reality.
  Life is an energy of spirit subordinated to action of mind and body, which fulfils itself through mentality and physicality and acts as a link between them. It has its own characteristic operation but nowhere works independently of mind and body. All energy of the spirit in action works in the two terms of existence and consciousness, for the self-formation of existence and the play and self-realisation of consciousness, for the delight of existence and the delight of consciousness. In this inferior formulation of being in which we at present live, the spirit's energy of life works between the two terms of mind and matter, supporting and effecting the formulations of substance of matter and working as a material energy, supporting the formulations of consciousness of mind and the workings of mental energy, supporting the interaction of mind and body and working as a sensory and nervous energy. What we call vitality is for the purposes of our normal human existence power of conscious being emerging in matter, liberating from it and in it mind and the higher powers and supporting their limited action in the physical life, --just as what we call mentality is power of conscious being awaking in body to light of its own consciousness and to consciousness of all the rest of being immediately around it and working at first in the limited action set for it by life and body, but at certain points and at a certain height escaping from it to a partial action beyond this circle. But this is not the whole power whether of life or mentality; they have planes of conscious existence of their own kind, other than this material level, where they are freer in their characteristic action. Matter or body itself is a limiting form of substance of spirit in which life and mind and spirit are involved, self-hidden, self-forgetful by absorption in their own externalising action, but bound to emerge from it by a self-compelling evolution. But matter too is capable of refining to subtler forms of substance in which it becomes more apparently a formal density of life, of mind, of spirit. Man himself has, besides this gross material body, an encasing vital sheath, a mental body, a body of bliss and Gnosis. But all matter, all body contains within it the secret powers of these higher principles; matter is a formation of life that has no real existence apart from the informing universal spirit which gives it its energy and substance.
  This is the nature of spirit and its instruments. But to understand its operations and to get at a knowledge which will give to us a power of leverage in uplifting them out of the established groove in which our life goes spinning, we have to perceive that the Spirit has based all its workings upon two twin aspects of its being. Soul and Nature, Purusha and prakriti. We have to treat them as different and diverse in power, -- for in practice of consciousness this difference is valid, -- although they are only two sides of the same reality, pole and pole of the one conscious being. Purusha or soul is spirit cognisant of the workings of its nature, supporting them by its being, enjoying or rejecting enjoyment of them in its delight of being. Nature is power of the spirit, and she is too working and process of its power formulating name and form of being, developing action of consciousness and knowledge, throwing itself up in will and impulsion, force and energy, fulfilling itself in enjoyment. Nature is prakriti, Maya, shakti. If we look at her on her most external side where she seems the opposite of Purusha, she is prakriti, an inert and mechanical self-driven operation, inconscient or conscient only by the light of Purusha, elevated by various degrees, vital, mental, supramental, of his soul-illumination of her workings. If we look at her on her other internal side where she moves nearer to unity with Purusha, she is Maya, will of being and becoming or of cessation from being and becoming with all their results, apparent to the consciousness, of involution and evolution, existing and non-existing, self-concealment of spirit and self-discovery of spirit. Both are sides of one and the same thing, shakti, power of being of the spirit which operates, whether superconsciously or consciously or subconsciously in a seeming inconscience, -- in fact all these motions co-exist at the same time and in the same soul, --as the spirit's power of knowledge, power of will, power of process and action, jnana-sakti, iccha-sakti, kriya-sakti. By this power the spirit creates all things in itself, hides and discovers all itself in the form and behind the veil of its manifestation.
  --
  Purusha may establish himself in any plane of being, take any principle of being as the immediate head of his power and live in the working of its proper mode of conscious action. The soul may dwell in the principle of infinite unity of self-existence and be aware of all consciousness, energy, delight, knowledge, will, activity as conscious form of this essential truth. Sat or Satya. It may dwell in the principle of infinite conscious energy, Tapas, and be aware of it unrolling out of self-existence the works of knowledge, will and dynamic soul-action for the enjoyment of an infinite delight of the being. It may dwell in the principle of infinite self-existent delight and be aware of the divine Ananda creating out of its self-existence by its energy whatever harmony of being. In these three poises the consciousness of unity dominates; the soul lives in its awareness of eternity, universality, unity, and whatever diversity there is, is not separative, but only a multitudinous aspect of oneness. It may dwell too in the principle of supermind, in a luminous self-determining knowledge, will and action which develops some coordination of perfect delight of conscious being. In the higher Gnosis unity is the basis, but it takes its joy in diversity; in lower fact of supermind diversity is the basis, but it refers back always to a conscious unity and it takes joy in unity. These ranges of consciousness are beyond our present level; they are superconscious to our normal mentality. That belongs to a lower hemisphere of being.
  This lower being begins where a veil falls between soul and nature, between spirit in supermind and spirit in mind, life and body. Where this veil has not fallen, these instrumental powers are not what they are in us, but an enlightened part of the unified action of supermind and spirit. Mind gets to an independent idea of its own action when it forgets to refer back to the light from which it derives and becomes absorbed in the possibilities of its own separative process and enjoyment. The soul when it dwells in the principle of mind, not yet subject to but user of life and body, knows itself as a mental being working out its mental life and forces and images, bodies of the subtle mental substance, according to its individual knowledge, will and dynamis modified by its relation to other similar beings and powers in the universal mind. When it dwells in the principle of life, it knows itself as a being of the universal life working out action and consciousness by its desires under similar modifying conditions proper to a universal life-soul whose action is through many individual life-beings. When it dwells in the principle of matter, it knows itself as a consciousness of matter acting under a similar law of the energy of material being. In proportion as it leans towards the side of knowledge, it is aware of itself more or less clearly as a soul of mind, a soul of life, a soul of body viewing and acting in or acted upon by its nature; but where it leans towards the side of ignorance, it knows itself as an ego identified with nature of mind, of life or of body, a creation of Nature. But the native tendency of material being leads towards an absorption of the soul's energy in the act of formation and material movement and a consequent self-oblivion of the conscious being. The material universe begins from an apparent inconscience.

4.03 - The Special Phenomenology of the Child Archetype, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  32 Koepgen, Die Gnosis des Christentums, pp. 315ft:.
  33 For the lapis as mediator and medium, cf. Tractatus aureus, in Manget,

4.07 - Purification-Intelligence and Will, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But while the possession of the being, consciousness, delight, power of the Self is the condition of perfection, -- for it is only by knowing and possessing and living in the truth of itself that the soul can become free and perfect-we hold that Nature is an eternal action and manifestation of the Spirit, Nature is not a devil's trap, a set of misleading appearances created by desire, sense, life and mental will and intelligence, but these phenomena are hints and indications and behind all of them is a truth of Spirit which exceeds and uses them. We hold that there must be an inherent spiritual Gnosis and will by which the secret Spirit in all knows its own truth, wills, manifests and governs its own being in Nature; to arrive at that, at communion with it or participation in it, must be part of our perfection. The object of the purification of the Buddhi will then be to arrive at the possession of our own truth of self-being, but also at the possession of the highest truth of our being in Nature. For that purpose we must first purify the Buddhi of all that makes it subject to the sense-mind and, that once done, purify it from its own limitations and convert its inferior mental intelligence and will into the greater action of a spiritual will and knowledge.
  The movement of the Buddhi to exceed the limits of the sense-mind is an effort already half accomplished in the human evolution; it is part of the common operation of Nature in man. The original action of the thought-mind, the intelligence and will in man, is a subject action. It accepts the evidence of the senses, the commands of the life-cravings, instincts, desires, emotions, the impulses of the dynamic sense-mind and only tries to give them a more orderly direction and effective success. But the man whose reason and will are led and dominated by the lower mind, is an inferior type of human nature, and the part of our conscious being which consents to this domination is the lowest part of our manhood. The higher action of the Buddhi is to exceed and control the lower mind, not indeed to get rid of it, but to raise all the action of which it is the first suggestion into the nobler plane of will and intelligence. The impressions of the sense-mind are used by a thought which exceeds them and which arrives at truths they do not give, ideative truths of thought, truths of philosophy and science; a thinking, discovering, philosophic mind overcomes, rectifies and dominates the first mind of sense impressions. The impulsive reactive sensational mentality, the life-cravings and the mind of emotional desire are taken up by the intelligent will and are overcome, are rectified and dominated by a greater ethical mind which discovers and sets over them a law of right impulse, right desire, right emotion and right action. The receptive, crudely enjoying sensational mentality, the emotional mind and life mind are taken up by the intelligence and are overcome, rectified and dominated by a deeper, happier aesthetic mind which discovers and sets above them a law of true delight and beauty. All these new formations are used by a general Power of the intellectual, thinking and willing man in a soul of governing intellect, imagination, judgment, memory, volition, discerning reason and ideal feeling which uses them for knowledge, self-development, experience, discovery, creation, effectuation, aspires, strives, inwardly attains, endeavours to make a higher thing of the life of the soul in Nature. The primitive desire-soul no longer governs the being. It is still a desire-soul, but it is repressed and governed by a higher power, something which has manifested in itself the godheads of Truth, Will, Good, Beauty and tries to subject life to them. The crude desire-soul and mind is trying to convert itself into an ideal soul and mind, and the proportion in which some effect and harmony of this greater conscious being has been found and enthroned, is the measure of our increasing humanity.
  --
  Therefore, in dealing with the Buddhi, we must either take one of these choices or else try the rarer adventure of lifting the soul from the mental being into the spiritual Gnosis to see what we can find in the very core of that supernal light and power. This Gnosis contains the sun of the divine Knowledge-Will burning in the heavens of the supreme conscious Being, to which the mental intelligence and will are only a focus of diffused and deflected rays and reflections. That possesses the divine unity and yet or rather therefore can govern the multiplicity and diversity: whatever selection, self-limitation, combination it makes is not imposed on it by Ignorance, but is self-developed by a power of self-possessing divine Knowledge. When the Gnosis is gained, it can then be turned on the whole nature to divinise the human being. It is impossible to rise into it at once; if that could be done, it would mean a sudden and violent overshooting, a breaking or slipping through the gates of the Sun, shryasya dvara, without near possibility of return. We have to form as a link or bridge an intuitive or illuminated mind, which is not the direct Gnosis, but in which a first derivative body of the Gnosis can form. This illumined mind will first be a mixed power which we shall have to purify of all its mental dependence and mental forms so as to convert all willing and thinking into thought-sight and truth-seeing will by an illumined discrimination, intuition, inspiration, revelation. That will be the final purification of the intelligence and the preparation for the siddhi of the Gnosis.
  author class:Sri Aurobindo

4.08 - The Liberation of the Spirit, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The purification of the mental being and the psychic Prana, -- we will leave aside for the time the question of the physical purification, that of the body and physical Prana, though that too is necessary to an integral perfections-prepares the ground for a spiritual liberation. Suddhi is the condition for mukti. All purification is a release, a delivery; for it is a throwing away of limiting, binding, obscuring imperfections and confusions: purification from desire brings the freedom of the psychic Prana, purification from wrong emotions and troubling reactions the freedom of the heart, purification from the obscuring limited thought of the sense-mind the freedom of the intelligence, purification from mere intellectuality the freedom of the Gnosis. But all this is an instrumental liberation. The freedom of the soul, mukti, is of a larger and more essential character; it is an opening out of mortal limitation into the illimitable immortality of the Spirit.
  For certain ways of thinking liberation is a throwing off of all nature, a silent state of pure being, a Nirvana or extinction, a dissolution of the natural existence into some indefinable Absolute, moksa. But an absorbed and immersed bliss, a wideness of actionless peace, a release of self-extinction or self-drowning in the Absolute is not our aim. We shall give to the idea of liberation, mukti, only the connotation of that inner change which is common to all experience of this kind, essential to perfection and indispensable to spiritual freedom. We shall find that it then implies always two things, a rejection and an assumption, a negative and a positive side; the negative movement of freedom is a liberation from the principal bonds, the master-knots of the lower soul-nature, the positive side an opening or growth into the higher spiritual existence. But what are these master-knots-other and deeper twistings than the instrumental knots of the mind, heart, psychic life-force? We find them pointed out for us and insisted on with great force and a constant emphatic repetition in the Gita; they are four, desire, ego, the dualities and the three gunas of Nature; for to be desireless, ego-less, equal of mind and soul and spirit and nistraigunya is in the idea of the Gita to be free, mukta. We may accept this description; for everything essential is covered by its amplitude. On the other hand, the positive sense of freedom is to be universal in soul, transcendently one in spirit with God, possessed of the highest divine nature, -- as we may say, like to God, or one with him in the law of our being. This is the whole and full sense of liberation and this is the integral freedom of the spirit.
  --
  But the moment the individual soul leans away from the universal and transcendent truth of its being, leans towards ego, tries to make this will a thing of its own, a separate personal energy, that will changes its character: it becomes an effort, a straining, a heat of force which may have its fiery joys of effectuation and of possession, but has also its afflicting recoils and pain of labour. It is this that turns in each instrument into an intellectual, emotional, dynamic, sensational or vital will of desire, wish, craving. Even when the instruments per se are purified of their own apparent initiative and particular kind of desire, this imperfect Tapas may still remain, and so long as it conceals the source or deforms the type of the inner action, the soul has not the bliss of liberty, or can only have it by refraining from all action; even, if allowed to persist, it will rekindle the pranic or other desires or at least throw a reminiscent shadow of them on the being. This spiritual seed or beginning of desire too must be expelled, renounced, cast away: the Sadhaka must either choose an active peace and complete inner silence or lose individual initiation, sankalparambha, in a unity with the universal will, the Tapas of the divine shakti. The passive way is to be inwardly immobile, without effort, wish, expectation or any turn to action, niscesta, aniha, nirapeksa, nivrtta; the active way is to be thus immobile and impersonal in the mind, but to allow the supreme Will in its spiritual purity to act through the purified instruments. Then, if the soul abides on the level of the spiritualised mentality, it becomes an instrument only, but is itself without initiative or action, niskriya, sarvarambha-parvatyagi. But if it rises to the Gnosis, it is at once an instrument and a participant in the bliss of the divine action and the bliss of the divine Ananda; it unifies in itself the prakrti and the purusa.
  The ego turn, the separative turn of the being, is the fulcrum of the whole embarrassed labour of the ignorance and the bondage. So long as one is not free from the ego sense, there can be no real freedom. The seat of the ego is said to be in the Buddhi; it is an ignorance of the discriminating mind and reason which discriminate wrongly and take the individuation of mind, life and body for a truth of separative existence and are turned away from the greater reconciling truth of the oneness of all existence. At any rate, in man it is the ego idea which chiefly supports the falsehood of a separative existence; to get rid of this idea, to dwell on the opposite idea of unity, of the one self, the one spirit, the one being of nature is therefore an effective remedy; but it is not by itself absolutely effective. For the ego, though it supports itself by this ego idea, aham-buddhi, finds its most powerful means for a certain obstinacy or passion of persistence in the normal action of the sense-mind, the Prana and the body. To cast out of us the ego idea is not entirely possible or not entirely effective until these instruments have undergone purification; for, their action being persistently egoistic and separative, the Buddhi is carried away -- by them, -- as a boat by winds on the sea, says the Gita, -- the knowledge in the intelligence is being constantly obscured or lost temporarily and has to be restored again, a very labour of Sisyphus. But if the lower instruments have been purified of egoistic desire, wish, will, egoistic passion, egoistic emotion and the Buddhi itself of egoistic idea and preference, then the knowledge of the spiritual truth of oneness can find a firm foundation. Till then, the ego takes all sorts of subtle forms and we imagine ourselves to be free from it, when we are really acting as its instruments and all we have attained is a certain intellectual poise which is not the true spiritual liberation. Moreover, to throw away the active sense of ego is not enough; that may merely bring an inactive state of the mentality, a certain passive inert quietude of separate being may take the place of the kinetic egoism, which is also not the true liberation. The ego sense must be replaced by a oneness with the transcendental Divine and with universal being.
  This necessity arises from the fact that the Buddhi is only a pratistha or chief support of the ego-sense in its manifold play, ahankara; but in its source it is a degradation or deformation of a truth of our spiritual being. The truth of being is that there is a transcendent existence, supreme self or spirit, a timeless soul of existence, an eternal, a Divine, or even we may speak of it in relation to current mental ideas of the Godhead as a supra-Divine, which is here immanent, all-embracing, all-initiating and all-governing, a great universal Spirit; and the individual is a conscious power of being of the Eternal, capable eternally of relations with him, but one with him too in the very core of reality of its own eternal existence. This is a truth which the intelligence can apprehend, can, when once purified, reflect, transmit, hold in a derivative fashion, but it can only be entirely realised, lived and made effective in the spirit. When we live in the spirit, then we not only know, but are this truth of our being. The individual then enjoys in the spirit, in the bliss of the spirit, his oneness with the universal existence, his oneness with the timeless Divine and his oneness with all other beings and that is the essential sense of a spiritual liberation from the ego. But the moment the soul leans towards the mental limitation, there is a certain sense of spiritual separativeness which has its joys, but may at any moment lapse into the entire ego-sense, ignorance, oblivion of oneness. To get rid of this separativeness an attempt is made to absorb oneself in the idea and realisation of the Divine, and this takes in certain forms of spiritual askesis the turn of a strain towards the abolition of all individual being and a casting away, in the trance of immersion, of all individual or universal relations with the Divine, in others it becomes an absorbed dwelling in him and not in this world or a continual absorbed or intent living in his presence, sayujya, salokya, samipya mukti. The way proposed for the integral Yoga is a lifting up and surrender of the whole being to him, by which not only do we become one with him in our spiritual existence, but dwell too in him and he in us, so that the whole nature is full of his presence and changed into the divine nature; we become one spirit and consciousness and life and substance with the Divine and at the same time we live and move in and have a various joy of that oneness. This integral liberation from the ego into the divine spirit and nature can only be relatively complete on our present level, but it begins to become absolute as we open to and mount into the Gnosis. This is the liberated perfection.
  The liberation from ego, the liberation from desire together found the central spiritual freedom. The sense, the idea, the experience that I am a separately self-existent being in the universe, and the forming of consciousness and force of being into the mould of that experience are the root of all suffering, ignorance and evil. And it is so because that falsifies both in practice and in cognition the whole real truth of things; it limits the being, limits the consciousness, limits the power of our being, limits the bliss of being; this limitation, again, produces a wrong way of existence, wrong way of consciousness, wrong way of using the power of our being and consciousness, and wrong, perverse and contrary forms of the delight of existence. The soul limited in being and self-isolated in its environment feels itself no longer in unity and harmony with its Self, with God, with the universe, with all around it; but rather it finds itself at odds with the universe, in conflict and disaccord with other beings who are its other selves, but whom it treats as not-self; and so long as this disaccord and disagreement last, it cannot possess its world and it cannot enjoy the universal life, but is full of uncase, fear, afflictions of all kinds, in a painful struggle to preserve and increase itself and possess its surroundings, -- for to possess its world is the nature of infinite spirit and the necessary urge in all being. The satisfactions it gets from this labour and effort are of a stinted, perverse and unsatisfying kind: for the one real satisfaction it has is that of growth, of an increasing return towards itself, of some realisation of accord and harmony, of successful self-creation and self-realisation, but the little of these things that it can achieve on the basis of ego-consciousness is always limited, insecure, imperfect, transitory. It is at war too with its own self, -- first because, since it is no longer in possession of the central harmomsing truth of its own being, it cannot properly control its natural members or accord their tendencies, powers and demands; it has not the secret of harmony, because it has not the secret of its own unity and self-possession; and, secondly, not being in possession of its highest self, it has to struggle towards that, is not allowed to be at peace till it is in possession of its own true highest being. All this means that it is not at one with God; for to be at one with God is to be at one with oneself, at one with the universe and at one with all beings. This oneness is the secret of a right and a divine existence. But the ego cannot have it, because it is in its very nature separative and because even with regard to ourselves, to our own psychological existence it is a false centre of unity; for it tries to find the unity of our being in an identification with a shifting mental, vital, physical personality, not with the eternal self of our total existence. Only in the spiritual self can we possess the true unity; for there the individual enlarges to his own total being and finds himself one with universal existence and with the transcending Divinity.

4.08 - THE RELIGIOUS PROBLEM OF THE KINGS RENEWAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [527] In recent times the theme of androgyny has been subjected to quite special treatment in a book by a Catholic writer which merits our attention. This is Die Gnosis des Christentums, by Georg Koepgen, an important work that appeared in 1939 with the episcopal imprimatur in Salzburg, and since then has been placed on the Index. Of the Apollinian-Dionysian conflict in antiquity, Koepgen says it found its solution in Christianity because in the person of Jesus the male is united with the female. Only in him do we find this juxtaposition of male and female in unbroken unity. If men and women can come together as equals in Christian worship, this has more than an accidental significance: it is the fulfilment of the androgyny that was made manifest in Christ (p. 316). The change of sex in the believer is suggested in Rev. 14 : 4: These are they that were not defiled with women; for they are virgins. Koepgen says of this passage: Here the new androgynous form of existence becomes visible. Christianity is neither male nor female, it is male-female in the sense that the male paired with the female in Jesuss soul. In Jesus the tension and polaristic strife of sex are resolved in an androgynous unity. And the Church, as his heir, has taken this over from him: she too is androgynous. As regards her constitution the Church is hierarchically masculine, yet her soul is thoroughly feminine. The virgin priest . . . fulfils in his soul the androgynous unity of male and female; he renders visible again the psychic dimension which Christ showed us for the first time when he revealed the manly virginity of his soul.409
  [528] For Koepgen, therefore, not only Christ is androgynous but the Church as well, a remarkable conclusion the logic of which one cannot deny. The consequence of this is a special emphasis on bisexuality and then on the peculiar identity of the Church with Christ, which is based also on the doctrine of the corpus mysticum. This certainly forestalls the marriage of the Lamb at the end of time, for the androgyne has everything it needs410 and is already a complexio oppositorum. Who is not reminded here of the fragment from the Gospel according to the Egyptians cited by Clement of Alexandria: When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female.411

4.09 - The Liberation of the Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But this rejection is not the last possible word of liberation. The integral liberation comes when this passion for release, mumuksutva, founded on distaste or vairagya, is itself transcended; the soul is then liberated both from attachment to the lower action of nature and from all repugnance to the cosmic action of the Divine. This liberation gets its completeness when the spiritual Gnosis can act with a supramental knowledge and reception of the action of Nature and a supramental luminous will in initiation. The Gnosis discovers the spiritual sense in Nature, God in things, the soul of good in all things that have the contrary appearance; that soul is delivered in them and out of them, the perversions of the imperfect or contrary forms fall away or are transformed into their higher divine truth, -- even as the gunas go back to their divine principles, -- and the spirit lives in a universal, infinite and absolute Truth, Good, Beauty, Bliss which is the supramental or ideal divine Nature. The liberation of the Nature becomes one with the liberation of the spirit, and there is founded in the integral freedom the integral perfection.
  author class:Sri Aurobindo

4.10 - The Elements of Perfection, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But so long as this development takes place only on the highest level of our normal nature, we may have a reflected and limited image of perfection translated into the lower terms of the soul in mind, life and body, but not the possession of the divine perfection in the highest terms possible to us of the divine Idea and its Power. That is to be found beyond these lower principles in the supramental Gnosis; therefore the next step of perfection will be the evolution of the mental into the gnostic being. This evolution is effected by a breaking beyond the mental limitation, a stride upward into the next higher plane or region of our being hidden from us at present by the shining lid of the mental reflections and a conversion of all that we are into the terms of this greater consciousness. In the Gnosis itself, vijnana, there are several gradations which open at their highest into the full and infinite Ananda. The Gnosis once effectively called into action will progressively take up all the terms of intelligence, will, sense-mind, heart, the vital and sensational being and translate them by a luminous and harmonising conversion into a unity of the truth, power and delight of a divine existence. It will lift into that light and force and convert into their own highest sense our whole intellectual, volitional, dynamic, ethical, aesthetic, sensational, vital and physical being. It has the power also of overcoming physical limitations and developing a more perfect and divinely instrumental body. Its light opens up the fields of the superconscient and darts its rays and pours its luminous flood into the subconscient and enlightens its obscure hints and withheld secrets. It admits us to a greater light of the Infinite than is reflected in the paler luminosity even of the highest mentality. While it perfects the individual soul and nature in the sense of a diviner existence and makes a full harmony of the diversities of our being, it founds all its action upon the Unity from which it proceeds and takes up everything into that Unity. Personality and impersonality, the two eternal aspects of existence, are made one by its action in the spiritual being and Nature body of the Purushottama.
  The gnostic perfection, spiritual in its nature, is to be accomplished here in the body and takes life in the physical world as one of its fields, even though the Gnosis opens to us possession of planes and worlds beyond the material universe. The physical body is therefore a basis of action, pratistha, which cannot be despised, neglected or excluded from the spiritual evolution: a perfection of the body as the outer instrument of a complete divine living on earth will be necessarily a part of the gnostic conversion. The change will be effected by bringing in the law of the gnostic Purusha, vijnanamaya purusa, and of that into which it opens, the Anandamaya, into the physical consciousness and its members. Pushed to its highest conclusion this movement brings in a spiritualising and illumination of the whole physical consciousness and a divinising of the law of the body. For behind the gross physical sheath of this materially visible and sensible frame there is subliminally supporting it and discoverable by a finer subtle consciousness a subtle body of the mental being and a spiritual or causal body of the gnostic and bliss soul in which all the perfection of a spiritual embodiment is to be found, a yet unmanifested divine law of the body. Most of the physical siddhis acquired by certain Yogins are brought about by some opening up of the law of the subtle or a calling down of something of the law of the spiritual body. The ordinary method is the opening up of the Chakras by the physical processes of Hathayoga (of which something is also included in the Rajayoga) or by the methods of the Tantric discipline. But while these may be optionally used at certain stages by the integral Yoga, they are not indispensable; for here the reliance is on the power of the higher being to change the lower existence, a working is chosen mainly from above downward and not the opposite way, and therefore the development of the superior power of the Gnosis will be awaited as the instrumentative change in this part of the Yoga.
  There will remain, because it will then only be entirely possible, the perfect action and enjoyment of being on the gnostic basis. The Purusha enters into cosmic manifestation for the variations of his infinite existence, for knowledge, action and enjoyment; the Gnosis brings the fullness of spiritual knowledge and it will found on that the divine action and cast the enjoyment of world and being into the law of the truth, the freedom and the perfection of the spirit. But neither action nor enjoyment will be the lower action of the gunas and consequent egoistic enjoyment mostly of the satisfaction of rajasic desire which is our present way of living. Whatever desire will remain, if that name be given, will be the divine desire, the will to delight of the Purusha enjoying in his freedom and perfection the action of the perfected prakriti and all her members. The prakriti will take up the whole nature into the law of her higher divine truth and act in that law offering up the universal enjoyment of her action and being to the Anandamaya Ishwara, the Lord of existence and works and Spirit of bliss, who presides over and governs her workings. The individual soul will be the channel of this action and offering, and it will enjoy at once its oneness with the Ishwara and its oneness with the prakriti and will enjoy all relations with Infinite and finite, with God and the universe and beings in the universe in the highest terms of the union of the universal Purusha and prakriti.
  All the gnostic evolution opens up into the divine principle of Ananda, which is the foundation of the fullness of spiritual being, consciousness and bliss of Sachchidananda or eternal Brahman. Possessed at first by reflection in the mental experience, it will be possessed afterwards with a greater fullness and directness in the massed and luminous consciousness, cidghana, which comes by the Gnosis. The Siddha or perfected soul will live in union with the Purushottama in this Brahmic consciousness, he will be conscious in the Brahman that is the All, sarvam brahma, in the Brahman infinite in being and infinite in quality, anantam jnanam brahma, in Brahman as self-existent consciousness and universal knowledge, jnanam brahma, in Brahman as the selfexistent bliss and its universal delight of being, anandam brahma. He will experience all the universe as the manifestation of the One, all quality and action as the play of his universal and infinite energy, all knowledge and conscious experience as the outflowing of that consciousness, and all in the terms of that one Ananda. His physical being will be one with all material Nature, his vital being with the life of the universe, his mind with the cosmic mind, his spiritual knowledge and will with the divine knowledge and will both in itself and as it pours itself through these channels, his spirit with the one spirit in all beings. All the variety of cosmic existence will be changed to him in that unity and revealed in the secret of its spiritual significance. For in this spiritual bliss and being he will be one with That which is the origin and continent and inhabitant and spirit and constituting power of all existence. This will be the highest reach of self-perfection.
  author class:Sri Aurobindo

4.16 - The Divine Shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  To reach this perfection we have to become aware of the divine shakti, draw her to us and call her in to fill the whole system and take up the charge of all our activities. There will then be no separate personal will or individual energy trying to conduct our actions, no sense of a little personal self as the doer, nor will it be the lower energy of the three gunas, the mental, vital and physical nature. The divine shakti will fill us and preside over and take up all our inner activities, our outer life, our Yoga. She will take up the mental energy, her own lower formation, and raise it to its highest and purest and fullest powers of intelligence and will and psychic action. She will change the mechanical energies of the mind, life and body which now govern us into delight-filled manifestations of her own living and conscious power and presence. She will manifest in us and relate to each other all the various spiritual experiences of which the mind is capable. And as the crown of this process she will bring down the supramental light into the mental levels, change the stuff of mind into the stuff of supermind, transform all the lower energies into energies of her supramental nature and raise us into our being of Gnosis. The shakti will reveal herself as the power of the Purushottama, and it is the Ishwara who will manifest himself in his force of supermind and spirit and be the master of our being, action, life and Yoga.
  author class:Sri Aurobindo

4.18 - Faith and shakti, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The enemy of faith is doubt, and yet doubt too is a utility and necessity, because man in his ignorance and in his progressive labour towards knowledge needs to be visited by doubt, otherwise he would remain obstinate in an ignorant belief and limited knowledge and unable to escape from his errors. This utility and necessity of doubt does not altogether disappear when we enter on the path of Yoga. The integral Yoga aims at a knowledge not merely of some fundamental principle, but a knowing, a Gnosis which will apply itself to and cover all life and the world action, and in this search for knowledge we enter on the way and are accompanied for many miles upon it by the mind's unregenerated activities before these are purified and transformed by a greater light: we carry with us a number of intellectual beliefs and ideas which are by no means all of them correct and perfect and a host of new ideas and suggestions meet us afterwards demanding our credence which it would be fatal to seize on and always cling to in the shape in which they come without regard to their possible error, limitation or imperfection. And indeed at one stage in the Yoga it becomes necessary to refuse to accept as definite and final any kind of intellectual idea or opinion whatever in its intellectual form and to hold it in a questioning suspension until it is given its right place and luminous shape of truth in a spiritual experience enlightened by supramental knowledge. And much more must this be the case with the desires or impulsions of the life mind, which have often to be provisionally accepted as immediate indices of a temporarily necessary action before we have the full guidance, but not always clung to with the soul's complete assent, for eventually all these desires and impulsions have to be rejected or else transformed into and replaced by impulsions of the divine will taking up the life movements. The heart's faith, emotional beliefs, assents are also needed upon the way, but cannot be always sure guides until they too are taken up, purified, transformed and are eventually replaced by the luminous assents of a divine Ananda which is at one with the divine will and knowledge. In nothing in the lower nature from the reason to the vital will can the seeker of the Yoga put a complete and permanent faith, but only at last in the spiritual truth, power, Ananda which become in the spiritual reason his sole guides and luminaries and masters of action.
  And yet faith is necessary throughout and at every step because it is a needed assent of the soul and without this assent there can be no progress. Our faith must first be abiding in the essential truth and principles of the Yoga, and even if this is clouded in the intellect, despondent in the heart, outwearied and exhausted by constant denial and failure in the desire of the vital mind, there must be something in the innermost soul which clings and returns to it, otherwise we may fall on the path or abandon it from weakness and inability to bear temporary defeat, disappointment, difficulty and peril. In the Yoga as in life it is the man who persists unwearied to the last in the face of every defeat and disillusionment and of all confronting, hostile and contradicting events and powers who conquers in the end and finds his faith justified because to the soul and shakti in man nothing is impossible. And even a blind and ignorant faith is a better possession than the sceptical doubt which turns its back on our spiritual possibilities or the constant carping of the narrow pettily critical uncreative intellect, asuya, which pursues our endeavour with a paralysing incertitude. The seeker of the integral Yoga must however conquer both these imperfections. The thing to which he has given his assent and set his mind and heart and will to achieve, the divine perfection of the whole human being, is apparently an impossibility to the normal intelligence, since it is opposed to the actual facts of life and will for long be contradicted by immediate experience, as happens with all far-off and difficult ends, and it is denied too by many who have spiritual experience but believe that our present nature is the sole possible nature of man in the body and that it is only by throwing off the earthly life or even all individual existence that we can arrive at either a heavenly perfection or the release of extinction. In the pursuit of such an aim there will for long be plenty of ground for the objections, the carpings, asuya, of that ignorant but persistent criticising reason which founds itself plausibly on the appearances of the moment, the stock of ascertained fact and experience, refuses to go beyond and questions the validity of all indices and illuminations that point forward; and if he yields to these narrow suggestions, he will either not arrive or be seriously tampered and long delayed in his journey. On the other hand, ignorance and blindness in the faith are obstacles to a large success, invite much disappointment and disillusionment, fasten on false finalities and prevent advance to greater formulations of truth and perfection. The shakti in her workings will strike ruthlessly at all forms of ignorance and blindness and all even that trusts wrongly and superstitiously in her, and we must be prepared to abandon a too persistent attachment to forms of faith and cling to the saving reality alone. A great and wide spiritual and intelligent faith, intelligent with the intelligence of that larger reason which assents to high possibilities, is the character of the sraddha needed for the integral Yoga.
  This sraddha -- the English word faith is inadequate to express it -- is in reality an influence from the supreme Spirit and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding. And that which receives the influence and answers to the call is not so much the intellect, the heart or the life mind, but the inner soul which better knows the truth of its own destiny and mission. The circumstances that provoke our first entry into the path are not the real index of the thing that is at work in us. There the intellect, the heart, or the desires of the life mind may take a prominent place, or even more fortuitous accidents and outward incentives; but if these are all, then there can be no surety of our fidelity to the call and our enduring perseverance in the Yoga. The intellect may abandon the idea that attracted it, the heart weary or fail us, the desire of the life mind turn to other objectives. But outward circumstances are only a cover for the real workings of the spirit, and if it is the spirit that has been touched, the inward soul that has received the call, the sraddha will remain firm and resist all attempts to defeat or slay it. It is not that the doubts of the intellect may not assail, the heart waver, the disappointed desire of the life mind sink down, exhausted on the wayside. That is almost inevitable at times, perhaps often, especially with us, sons of an age of intellectuality and scepticism and a materialistic denial of spiritual truth which has not yet lifted its painted clouds from the face of the sun of a greater reality and is still opposed to the light of spiritual intuition and inmost experience. There will very possibly be many of those trying obscurations of which even the Vedic Rishis so often complained, "long exiles from the light", and these may be so thick, the night on the soul may be so black that faith may seem utterly to have left us. But through it all the spirit within will be keeping its unseen hold and the soul will return with a new strength to its assurance which was only eclipsed and not extinguished, because extinguished it cannot be when once the inner self has known and made its resolution.747 The Divine holds our hand through all and if he seems to let us fall, it is only to raise us higher. This saving return we shall experience so often that the denials of doubt will become eventually impossible and, when once the foundation of equality is firmly established and still more when the sun of the Gnosis has risen, doubt itself will pass away because its cause and utility have ended.
  Moreover, not only a faith in the fundamental principle, ideas, way of the Yoga is needed, but a day to day working faith m the power in us to achieve, in the steps we have taken on the way, in the spiritual experiences that come to us, in the intuitions, the guiding movements of will and impulsion, the moved intensities of the heart and aspirations and fulfilments of the life that are the aids, the circumstances and the stages of the enlarging of the nature and the stimuli or the steps of the soul's evolution. At the same time it has always to be remembered that we are moving from imperfections and ignorance towards light and perfection, and the faith in us must be free from attachment to the forms of our endeavour and the successive stages of our realisation. There is not only much that will be strongly raised in us in order to be cast out and rejected, a battle between the powers of ignorance and the lower nature and the higher powers that have to replace them, but experiences, states of thought and feeling, forms of realisation that are helpful and have to be accepted on the way and may seem to us for the time to be spiritual finalities, are found afterwards to be steps of transition, have to be exceeded and the working faith that supported them withdrawn in favour of other and greater things or of more full and comprehensive realisations and experiences, which replace them or into which they are taken up in a completing transformation. There can be for the seeker of the integral Yoga no clinging to resting-places on the road or to half-way houses; he cannot be satisfied till he has laid down all the great enduring bases of his perfection and broken out into its large and free infinities, and even there he has to be constantly filling himself with more experiences of the Infinite. His progress is an ascent from level to level and each new height brings in other vistas and revelations of the much that has still to be done, bhuri kartvam, till the divine shakti has at last taken up all his endeavour and he has only to assent and participate gladly by a consenting oneness in her luminous workings. That which will support him through these changes, struggles, transformations which might otherwise dishearten and baffle, -- for the intellect and life and emotion always grasp too much at things, fasten on premature certitudes and are apt to be afflicted and unwilling when forced to abandon that on which they rested, --is a firm faith in the shakti that is at work and reliance on the guidance of the Master of the Yoga whose wisdom is not in haste and whose steps through all the perplexities of the mind are assured and just and sound, because they are founded on a perfectly comprehending transaction with the necessities of our nature.

4.19 - The Nature of the supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  A momentous question however arises as light grows, the question, through what medium is the divine shakti to act in the human being? Is it to be always through the mind only and on the mind plane or in some greater supramental formulation which is more proper to a divine action and which will take up and replace the mental functions? If the mind is to be always the instrument, then although we shall be conscious of a diviner Power Initiating and conducting all our inner and outer human action, yet it will have to formulate its knowledge, will, Ananda and all things else in the mental figure, and that means to translate them into an inferior kind of functioning other than the supreme workings native to the divine consciousness and its shakti. The mind spiritualised, purified, liberated, perfected within its own limits may come as near as possible to a faithful mental translation, but we shall find that this is after all a relative fidelity and an imperfect perfection. The mind by its very nature cannot render with an entirely right rightness or act in the unified completeness of the divine knowledge, will and Ananda because it is an instrument for dealing with the divisions of the finite on the basis of division, a secondary instrument therefore and a sort of delegate for the lower movement in which we live. The mind can reflect the Infinite, it can dissolve itself into it, it can live in it by a large passivity, it can take its suggestions and act them out in its own way, a way always fragmentary, derivative and subject to a greater or less deformation, but it cannot be itself the direct and perfect instrument of the infinite Spirit acting in its own knowledge. The divine Will and Wisdom organising the action of the infinite consciousness and determining all things according to the truth of the spirit and the law of its manifestation is not mental but supramental and even in its formulation nearest to mind as much above the mental consciousness in its light and power as the mental consciousness of man above the vital mind of the lower creation. The question is how far the perfected human being can raise himself above mind, enter into some kind of fusing union with the supramental and build up in himself a level of supermind, a developed Gnosis by the form and power of which the divine shakti can directly act, not through a mental translation, but organically in her supramental nature.
  It is here necessary in a matter so remote from the ordinary lines of our thought and experience to state first what is the universal Gnosis or divine supermind, how it is represented in the actual movement of the universe and what are its relations to the present psychology of the human being. It will then be evident that though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence -- to give it an inadequate name -- the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, larger both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or Gnosis.
  The fundamental nature of this supermind is that, all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. The mental awareness we have of our own subjective existence and its movements, though it may point to, is not the same thing as this identity and self-knowledge, because what it sees are mental figures of our being and not the inmost or the whole and it is only a partial, derivative and superficial action of our self that appears to us while the largest and most secretly determining parts of our own existence are occult to our mentality. The supramental Spirit has, unlike the mental being, the real because the inmost and total knowledge of itself and of all its universe and of all things that are its creations and self-figurings in the universe.

4.20 - The Intuitive Mind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The original nature of supermind is the self-conscience and all-conscience of the Infinite, of the universal Spirit and Self in things, organising on the foundation and according to the character of a direct self-knowledge its own wisdom and effective omnipotence for the unfolding and the regulated action of the universe and of all things in the universe. It is, we might say, the Gnosis of the Spirit, master of its own cosmos, atma, jnata, isvarah. As it knows itself, so too it knows all things-for all are only becomings of itself -- directly, totally and from within outward, spontaneously in detail and arrangement, each thing in the truth of itself and its nature and in its relation to all other things. And it knows similarly all action of its energy in antecedent or cause and occasion of manifestation and effect or consequence, all things in infinite and in limited potentiality and in selection of actuality and in their succession of past, present and future. The organising supermind of a divine being in the universe would be a delegation of this omnipotence and omniscience for the purpose and within the scope of his own action and nature and of all that comes into its province. The supermind in an individual would be a similar delegation on whatever scale and within whatever province. But while in the god this would be a direct and an immediate delegation of a power illimitable in itself and limited only in action, but otherwise unaltered in operation, natural to the being and full and free always, in man any emergence of the supermind must be a gradual and at first an imperfect creation and to his customary mind the activity of an exceptional and supernormal will and knowledge.
  In the first place it will not be for him a native power always enjoyed without interruption, but a secret potentiality which has to be discovered and one for which there are no organs in his present physical or mental system: he has either to evolve a new organ for it or else to adopt or transform existing ones and make them utilisable for the purpose. He has not merely to uncover the hidden sun of the supermind in the subliminal cavern of his secret being or remove the cloud of his mental ignorance from its face in the spiritual skies so that it shall at once shine out in all its glory. His task is much more complex and difficult because he is an evolutionary being and by the evolution of Nature of which he is a part he has been constituted with an inferior kind of knowledge, and this inferior, this mental power of knowledge forms by its persistent customary action an obstacle to a new formation greater than its own nature. A limited mental intelligence enlightening a limited mind of sense and the capacity not always well used of a considerable extension of it by the use of the reason are the powers by which he is at present distinguished from all other terrestrial creatures. This sense mind, this intelligence, this reason, however inadequate, are the instruments in which he has learned to put his trust and he has erected by their means certain foundations which he is not over-willing to disturb and has traced limits outside of which he feels all to be confusion, uncertainty and a perilous adventure. Moreover the transition to the higher principle means not only a difficult conversion of his whole mind and reason and intelligence, but in a certain sense a reversal of all their methods. The soul climbing above a certain critical line of change sees all its former operations as an inferior and ignorant action and has to effect another kind of working which sets out from a different starting-point and has quite another kind of initiation of the energy of the being. If an animal mind were called upon to leave consciently the safe ground of sense impulse, sense understanding and instinct for the perilous adventure of a reasoning intelligence, it might well turn back alarmed and unwilling from the effort. The human mind would here be called upon to make a still greater change and, although self-conscious and adventurous in the circle of its possibility, might well hold this to be beyond the circle and reject the adventure. In fact the change is only possible if there is first a spiritual development on our present level of consciousness and it can only be undertaken securely when the mind has become aware of the greater self within, enamoured of the Infinite and confident of the presence and guidance of the Divine and his shakti.
  --
  The nature of mind is that it lives between half lights and darkness, amid probabilities and possibilities, amid partly grasped aspects, amid incertitudes and half certitudes: it is an Ignorance grasping at knowledge striving to enlarge itself and pressing against the concealed body of true Gnosis. The supermind lives in the light of spiritual certitudes: it is to man knowledge opening the actual body of its own native effulgence. The intuitive mind appears at first a lightening up of the mind's half-lights, its probabilities and possibilities, its aspects, its uncertain certitudes, its representations, and a revealing of the truth concealed or half concealed and half manifested by these things, and in its higher action it is a first bringing of the supramental truth by a nearer directness of seeing, a luminous indication or memory of the spirit's knowledge, an intuition or looking ill through the gates of the being's secret universal self-vision and knowledge. It is a first imperfect organisation of that greater light and power, imperfect because done ill the mind, not based on its own native substance of consciousness, a constant communication, but not a quite immediate and constant presence. The perfect perfection lies beyond on the supramental levels and must be based on a more decisive and complete transformation of the mentality and of our whole nature.
  author class:Sri Aurobindo

4.21 - The Gradations of the supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  This double action on the two planes of our being at first streng thens the intuitive mentality as a secondary operation and assists it to expel or transform more completely the survivals or invasions or accretions of the ignorance. And more and more it intensifies the intuitive mentality itself in its light of knowledge and eventually transforms it into the image of the supermind itself, but at first, ordinarily, in the more limited action of the Gnosis when it takes the form of what we might call a luminous supramental or divine reason. It is as this divine reason that the supermind itself at the beginning may manifest its action and then, when it has changed the mind into its own image, it descends and takes the place of the ordinary intelligence and reason. Meanwhile a higher supramental power of a much greater character has been revealing itself above which takes the supreme lead of the divine action in the being. The divine reason is of a more limited character because, although not of the mental stamp and although an operation of the direct truth and knowledge, it is a delegated power for a range of purposes greater in light, but still to a certain extent analogous to those of the ordinary human will and reason; it is in the yet greater supermind that there comes the direct, altogether revealed and immediate action of the Ishwara in the human being. These distinctions between the intuitive mind, the divine reason and the greater supermind, and others within these gradations themselves, have to be made because eventually they become of great importance. At first the mind takes all that comes from beyond it without distinction as the sufficient spiritual illumination and accepts even initial states and first enlightenments as a finality, but afterwards it finds that to rest here would be to rest in a partial realisation and that one has to go on heightening and enlarging till at least there is reached a certain completeness of divine breadth and stature.
  It is difficult for the intellect to grasp at all what is meant by these supramental distinctions: the mental terms in which they can be rendered are lacking or inadequate and they can only be understood after a certain sight or certain approximations in experience. A number of indications are all that at present it can be useful to give. And first it will be enough to take certain clues from the thinking mind; for it is there that some of the nearest keys to the supramental action are discoverable. The thought of the intuitive mind proceeds wholly by four powers that shape the form of the truth, an intuition that suggests its idea, an intuition that discriminates, an inspiration that brings in its word and something of its greater substance and a revelation that shapes to the sight its very face and body of reality. These things are not the same as certain movements of the ordinary mental intelligence that look analogous and are easily mistaken for the true intuition in our first inexperience. The suggestive intuition is not the same thing as the intellectual insight of a quick intelligence or the intuitive discrimination as the rapid judgment of the reasoning intellect; the intuitive inspiration is not the same as the inspired action of the imaginative intelligence, nor the intuitive revelation as the strong light of a purely mental close seizing and experience.
  --
  In the actual process of the development of the supramental nature, supposing it to follow a regular gradation, it may be seen that the two lower powers come out first, though not necessarily void of all action of the two higher powers, and as they increase and become a normal action, they make a sort of lower intuitive Gnosis. The combination of the two together is necessary for its completeness. If the intuitive discrimination works by itself, it creates a sort of critical illumination that acts on the ideas and perceptions of the intellect and turns them on themselves in such a way that the mind can separate their truth from their error. It creates in the end in place of the intellectual judgment a luminous intuitive judgment, a sort of critical Gnosis: but it is likely to be deficient in fresh illuminative knowledge or to create only so much extension of truth as is the natural consequence of the separation of error. On the other hand, if the suggestive intuition works by itself without this discrimination, there is indeed a constant accession of new truths and new lights, but they are easily surrounded and embarrassed by the mental accretions and their connections and relation or harmonious development out of each other are clouded and broken by the interference. A normalised power of active intuitive perception is created, but not any complete and coherent mind of intuitive Gnosis. The two together supply the deficiencies of each other's single action and build up a mind of intuitive perception and discrimination which can do the work and more than the work of the stumbling mental intelligence and do it with the greater light, surety and power of a more direct and unfaltering ideation.
  The two higher powers in the same way make a higher intuitive Gnosis. Acting as separate powers in the mentality they too are not in themselves sufficient without the companion activities. The revelation may indeed present the reality, the identities of the thing in itself and add something of great power to the experience of the conscious being, but it may lack the embodying word, the out-bringing idea, the connected pursuit of its relations and consequences and may remain a possession in the self but not a thing communicated to and through the members. There may be the presence of the truth but not its full manifestation. The inspiration may give the word of the truth and the stir of its dynamis and movement, but this is not a complete thing and sure in its effect without the full revelation of all that it bears in itself and luminously indicates and the ordering of it in its relations. The inspired intuitive mind is a mind of lightnings lighting up many things that were dark, but the light needs to be canalised and fixed into a stream of steady lustres that will be a constant power for lucidly ordered knowledge. The higher Gnosis by itself in its two sole powers would be a mind of spiritual splendours living too much in its own separate domain, producing perhaps invisibly its effect on the outside world, but lacking the link of a more close and ordinary communication with its more normal movements that is provided by the lower ideative action. It is the united or else the fused and unified action of the four powers that makes the complete and fully armed and equipped intuitive Gnosis.
  A regular development would at first, allowing for some simultaneous manifestation of the four powers, yet create on a sufficiently extensive scale the lower suggestive and critical intuitive mind and then develop above it the inspired and the revelatory intuitive mentality. Next it would take up the two lower powers into the power and field of the inspiration and make all act as one harmony doing simultaneously the united -- or, at a higher intensity, indistinguishably as one light the unified -- action of the three. And last it would execute a similar movement of taking up into a fusion with the revelatory power of the intuitive Gnosis. As a matter of fact, in the human mind the clear process of the development is likely always to be more or less disturbed, confused and rendered irregular in its course, subjected to relapses, incomplete advances, returns upon things unaccomplished or imperfectly accomplished owing to the constant mixture and intervention of the existing movements of the mental half-knowledge and the obstruction of the stuff of the mental ignorance. In the end however a time can come when the process, so far as it is possible in the mind itself, is complete and a clear formation of a modified supramental light is possible composed of all these powers, the highest leading or absorbing into its own body the others. It is at this point, when the intuitive mind has been fully formed in the mental being and is strong enough to dominate if not yet wholly to occupy the various mental activities, that a farther step becomes possible, the lifting of the centre and level of action above the mind and the predominance of the supramental reason.
  The first character of this change is a complete reversal, a turning over, one might almost say, upside down of the whole activity. At present we live in the mind and mostly in the physical mind, but still not entirely involved like the animal in the phycal, vital and sensational workings. On the contrary we have attained mental elevation from which we can look down on the action of the life, sense and body, turn the higher mental light on them, reflect, judge, use our will to modify the action of the inferior nature. On the other hand, we look up too from that elevation more or less consciously to something above and receive from it either directly or through our subconscient or subliminal being some secret superconscient impulsion of our thought and will and other activities. The process of this communication is veiled and obscure and men are not ordinarily aware of it except in certain highly developed natures: but when we advance in self-knowledge, we find that all our thought and will originate from above though formed in the mind and there first overtly active. If we release the knots of the physical mind which binds us to the brain instrument and identifies us with the bodily consciousness and can move in the pure mentality, this becomes constantly clear to the perception.

4.23 - The supramental Instruments -- Thought-process, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  The supermind, the divine Gnosis, is not something entirely alien to our present consciousness: it is a superior instrumentation of the spirit and all the operations of our normal consciousness are limited and inferior derivations from the supramental, because these are tentatives and constructions, that the true and perfect, the spontaneous and harmonious nature and action of the spirit. Accordingly when we rise from mind to supermind, the new power of consciousness does not reject, but uplifts, enlarges and transfigures the operations of our soul and mind and life. It exalts and gives to them an ever greater reality of their power and performance. It does not limit itself either to the transformation of the superficial powers arid action of the mind and psychic parts and the life, but it manifests and transforms also those rarer powers and that larger force and knowledge proper to our subliminal self that appear now to us as things occult, curiously psychic, abnormal. These things become in the supramental nature not at all abnormal but perfectly natural and normal, not separately psychic but spiritual, not occult and strange, but a direct, simple, inherent and spontaneous action. The spirit is not limited like the waking material consciousness, and the supermind when it takes possession of the waking consciousness, dematerialises it, delivers it from its limits, converts the material and the psychic into the nature of the spiritual being.
  The mental activity that can be most readily organised is, as has been already indicated, that of pure ideative knowledge. This is transformed on the higher level to the true jnana, supramental thought, supramental vision, the supramental knowledge by identity. The essential action of this supramental knowledge has been described in the preceding chapter. It is necessary however to see also how this knowledge works in outward application and how it deals with the data of existence. It differs from the action of the mind first in this respect that it works naturally with those operations that are to the mind the highest and the most difficult, acting in them or on them from above downward and not with the hampered straining upward of the mind or with its restriction to its own and the inferior levels. The higher operations are not dependent on the lower assistance, but rather the lower operations depend on the higher not only for their guidance but for their existence. The lower mental operations are therefore not only changed in character by the transformation, but are made entirely subordinate. And the higher mental operations too change their character, because, supramentalised, they begin to derive their light directly from the highest, the self-knowledge or infinite knowledge.
  --
  These characteristics, it must be remembered, do not fully apply even to the strongest action of the intuitive mentality, but are there seen only in their first glimpses. Nor can they be entirely or unmixedly evident so long as supramentality is only forming with an undercurrent, a mixture or an environment of mental action. It is only when mentality is overpassed and drops away into a passive silence that there can be the full disclosure and the sovereign and integral action of the supramental Gnosis.
  author class:Sri Aurobindo

5.03 - ADAM AS THE FIRST ADEPT, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [579] The archetype of the seven appears again in the division of the week and the naming of its days, and in the musical octave, where the last note is always the beginning of a new cycle. This may be a cogent reason why the eighth is feminine: it is the mother of a new series. In Clements line of prophets the eighth is Christ. As the first and second Adam he rounds off the series of seven, just as, according to Gregory the Great, he, coming in the flesh, joined the Pleiades, for he had within himself, at once and for ever, the works of the sevenfold Holy Spirit.136 These references should suffice to show the special nature of the eighth and its tendency to be feminine in Christian Gnosis.
  [580] Adams dual nature reappears in Christ: he is male-female. Boehme expresses this by saying that Christ was a virgin in mind.137 She is an image of the holy number Three,138 eternally uncreated and ungenerated.139 Where the Word is, there is the virgin, for the Word is in her.140 She is the womans seed,141 which shall bruise the head of the serpent (Gen. 3 : 15).142 He who shall tread on its head is Christ, who thus appears identical with the seed of the woman or with the virgin. In Boehme the virgin has the character of an anima, for she is given to be a companion to thee in thy soul,143 and at the same time, as divine power and wisdom, she is in heaven and in paradise.144 God took her to him to be his spouse.145 She expresses all the profundity and infinity of the Godhead,146 thus corresponding to the Indian Shakti.147 The androgynous unity of Shiva and Shakti is depicted in Tantric iconography as permanent cohabitation.148

5.03 - The Divine Body, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  It might be also that the transformation might take place by stages; there are powers of the nature still belonging to the mental region which are yet potentialities of a growing Gnosis lifted beyond our human mentality and partaking of the light and power of the Divine and an ascent through these planes, a descent of them into the mental being might seem to be the natural evolutionary course. But in practice it might be found that these intermediate levels would not be sufficient for the total transformation since, being themselves illumined potentialities of mental being not yet supramental in the full sense of the word, they could bring down to the mind only a partial divinity or raise the mind towards that but not effectuate its elevation into the complete supramentality of the truth-consciousness. Still these levels might become stages of the ascent which some would reach and pause there while others went higher and could reach and live on superior strata of a semi-divine existence. It is not to be supposed that all humanity would rise in a block into the supermind; at first those only might attain to the highest or some intermediate height of the ascent whose inner evolution has fitted them for so great a change or who are raised by the direct touch of the Divine into its perfect light and power and bliss. The large mass of human beings might still remain for long content with a normal or only a partially illumined and uplifted human nature. But this would be itself a sufficiently radical change and initial transformation of earth-life; for the way would be open to all who have the will to rise, the supramental influence of the truth-consciousness would touch the earth-life and influence even its untransformed mass and a hope would be there and a promise eventually available to all which now only the few can share in or realise.
  In any case these would be beginnings only and could not constitute the fullness of the divine life upon earth; it would be a new orientation of the earthly life but not the consummation of its change. For that there must be the sovereign reign of a supramental truth-consciousness to which all other forms of life would be subordinated and depend upon it as the master principle and supreme power to which they could look up as the goal, profit by its influences, be moved and upraised by something of its illumination and penetrating force. Especially, as the human body had to come into existence with its modification of the previous animal form and its erect figure of a new power of life and its expressive movements and activities serviceable and necessary to the principle of mind and the life of a mental being, so too a body must be developed with new powers, activities or degrees of a divine action expressive of a truth-conscious being and proper to a supramental consciousness and manifesting a conscious spirit. While the capacity for taking up and sublimating all the activities of the earth-life capable of being spiritualised must be there, a transcendence of the original animality and the actions incurably tainted by it or at least some saving transformation of them, some spiritualising or psychicising of the consciousness and motives animating them and the shedding of whatever could not be so transformed, even a change of what might be called its instrumental structure, its functioning and organisation, a complete and hitherto unprecedented control of these things must be the consequence or incidental to this total change. These things have been already to some extent illustrated in the lives of many who have become possessed of spiritual powers but as something exceptional and occasional, the casual or incomplete manifestation of an acquired capacity rather than the organisation of a new consciousness, a new life and a new nature. How far can such physical transformation be carried, what are the limits within which it must remain to be consistent with life upon earth and without carrying that life beyond the earthly sphere or pushing it towards the supra-terrestrial existence? The supramental consciousness is not a fixed quantity but a power which passes to higher and higher levels of possibility until it reaches supreme consummations of spiritual existence fulfilling supermind as supermind fulfils the ranges of spiritual consciousness that are pushing towards it from the human or mental level. In this progression the body also may reach a more perfect form and a higher range of its expressive powers, become a more and more perfect vessel of divinity.

5.04 - THE POLARITY OF ADAM, #Mysterium Coniunctionis, #Carl Jung, #Psychology
  [592] It is evident that the speaker is the feminine personification of the prima materia in the nigredo state. Psychologically this dark figure is the unconscious anima. In this condition she corresponds to the nefesh of the Cabalists.193 She is desire; for as Knorr von Rosenroth trenchantly remarks: The mother is nothing but the inclination of the father for the lower.193a The blackness comes from Eves sin. Sulamith (the Shulamite)194 and Eve (Hawa, earth) are contaminated into a single figure, who contains in herself the first Adam, like the mother her child, and at the same time awaits the second Adam, i.e., Adam before the Fall, the perfect Original Man, as her lover and bridegroom. She hopes to be freed by him from her blackness. Here again we encounter the mysticism of the Song of Songs as in the Aurora consurgens I. Jewish Gnosis (Cabala) combines with Christian mysticism: sponsus and sponsa are called on the one hand Tifereth and Malchuth and on the other Christ and the Church.195 The mysticism of the Song of Songs196 appeared in Jewish-Gnostic circles during the third and fourth centuries, as is proved by the fragments of a treatise called Shiur Koma (The Measure of the Body). It concerns a mysticism only superficially Judaicized by references to the description of the Beloved in the Song of Songs.197 The figure of Tifereth belongs to the Sefiroth system, which is conceived to be a tree. Tifereth occupies the middle position. Adam Kadmon is either the whole tree or is thought of as the mediator between the supreme authority, En Soph, and the Sefiroth.198 The black Shulamite in our text corresponds to Malchuth as a widow, who awaits union with Tifereth and hence the restoration of the original wholeness. Accordingly, Adam Kadmon here takes the place of Tifereth. He is mentioned in Philo and in the midrashic tradition. From the latter source comes the distinction between the heavenly and earthly Adam in I Cor. 15 : 47: The first man was of the earth, earthy; the second man is from heaven, heavenly (DV), and verse 45: The first man, Adam, became a living soul; the last Adam became a life-giving spirit (DV). Thus the original hylicpsychic man is contrasted with the later pneumatic man.
  [593] The Tractatus de Revolutionibus Animarum, of Knorr von Rosenroth, Part I, ch. 1, 10, contains a passage which is of importance for the psychological interpretation of Adam:

5.05 - Supermind and Humanity, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Supermind and make human mentality an adjunct and a minor instrumentation of the supramental knowledge. It will even be possible for the mind no longer limited by the intellect to become capable of a sort of mental Gnosis, a luminous reproduction of the Truth in a diminished working, extending the power of the
  Light not only to its own but to lower levels of consciousness in their climb towards self-transcendence. Overmind, Intuition,
  --
  It should be noted, however, that a world or plane of mind need not be a reign of ignorance where falsity, error or nescience must have a place; it may be only a voluntary self-limitation of knowledge. It could be a world where all possibilities capable of being determined by mind could manifest themselves in the successions of Time and find a true form and field of their action, the expressive figure of themselves, their capacity of selfdevelopment, self-realisation of a kind, self-discovery. This is actually what we meet when we follow in psychic experience the line of descent by which the involution takes place which ends in Matter and the creation of the material universe. What we see here is not the planes or worlds of the descent in which mind and life can keep something of their truth and something of the light of the spirit, something of their true and real being; here we see an original inconscience and a struggle of life and mind and spirit to evolve out of the material inconscience and in a resultant ignorance to find themselves and grow towards their full capacity and highest existence. If mind succeeds in that endeavour there is no reason why it should not recover its true character and be once more a principle and power of Light and even in its own way aid in the workings of a true and complete knowledge. At its highest it might pass out of its limitations into the supramental truth and become part and function of the supramental knowledge or at the least serve for a minor work of differentiation in the consensus of that knowledge: in the lower degree below Supermind it might be a mental Gnosis, a spiritual or spiritualised perception, feeling, activity, sense which could do the works of knowledge and not of ignorance. Even at a still lower level it could be an increasingly luminous passage leading
  574

5.08 - Supermind and Mind of Light, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  Light and can be seen as a subordinate power of the Supermind; it is still an agent of the Truth-consciousness, a gnostic power that has not descended into the mental ignorance; it is capable of a mental Gnosis that preserves its connection with the superior light and acts by its power. This is the character of Overmind in its own plane and of all the powers that are dependent on the Overmind: the Supermind works there but at one remove as if in something that it has put forth from itself but which is no longer entirely itself but is still a delegate of the Truth and invested with its authority. We are moving towards a transitional border beyond which lies the possibility of the Ignorance, but the Ignorance is not yet here. In the order of the evolutionary descent we stand in the Mind of Light on that border and a step downward can carry us beyond it into the beginnings of an ignorance which still bears on its face something of the luminosity that it is leaving behind it. On the other hand, in the ascending order of the evolution we reach a transition in which we see the
  Supermind and Mind of Light

5.1.01 - Terminology, #Letters On Yoga I, #Sri Aurobindo, #Integral Yoga
  Intelligence separated itself from the light of Supermind (the divine Gnosis) and lost the Truth, - truth of being, truth of divine consciousness, truth of force and action, truth of Ananda.
  As a result instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half truth, half error. It is this that some of the ancient thinkers like Shankara, not perceiving the greater
  Truth-Force behind, stigmatised as Maya and thought to be the highest creative power of the Divine. All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half knowledge. Therefore it is called the Ignorance.

6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
  Gnostic ideas, such as those in the Gnosis of Justin: The
  "Father" (Elohim) begets with Edem, who was half woman and
  --
  57 1 We find similar ideas in Justin's Gnosis. The angel Baruch
  stands for the pneuma of Elohim, and the "motherly" angel
  --
  Parmenides and the two-bodied Edem in Justin's Gnosis.
  120 Gulielmus Mennens (1525-1608), a learned Flemish alchemist, wrote a book
  --
  Paradise in the Naassene Gnosis. For the functional significance
  of the snake in relation to the mandala, see the preceding paper
  --
  Bousett, Wilhelm. Hauptprobleme der Gnosis. (Forschugen zur
  Religion und Literatur des Alten und Neuen Testaments, 10.)
  --
  Koepgen, Georg. Die Gnosis des Christentums. Salzburg, 1939.
  Kohler, Reinhold. Kleiner e Schriften zur M'drchenforschung. Wei-
  --
  Leisegang, Hans. Die Gnosis. Leipzig, 1924.
  Lenglet du Fresnoy, Pierre Nicolas. Histoire de la philosophie
  --
  Schultz, Wolfgang. Dokumente der Gnosis. Jena, 1910.
  Scott, Walter (ed.). Hermetica. Oxford, 1924-36. 4 vols.
  --
  Gnosticism/ Gnosis/ Gnostic, 12, 191,
  310, 368; coniunctio in, 175, 177;

APPENDIX I - Curriculum of A. A., #Liber ABA, #Aleister Crowley, #Philosophy
    Liber MCCLXIV. (1264) [] - The Greek Qabalah ::: A complete dictionary of all sacred and important words and phrases given in the Books of the Gnosis and other important writings both in the Greek and the Coptic. Unpublished.
    Liber MCDVIII. (1408) [] - Soldier and the Hunchback :::

Blazing P3 - Explore the Stages of Postconventional Consciousness, #unset, #Arthur C Clarke, #Fiction
  knowledge which carries in it a delegated light from the supramental Gnosis. It is, therefore,
  only by an opening into the cosmic consciousness that the Overmind ascent and descent can

BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  being a symbol of it). His Gnosis was that of exoteric and ritualistic dogma, of dead-letter orthodoxy;
  ** while the wisdom which Jesus, an Initiate of the higher mysteries, would reveal to them, was of a
  higher character, for it was the "FIRE" Wisdom of the true Gnosis or the real spiritual enlightment.
  One was FIRE, the other the SMOKE. For Moses, the fire on Mount Sinai, and the spiritual wisdom
  --
  system of Valentinus, the most learned and profound master of Gnosis. As the "pairs of opposites,"
  male and female, are all derived from Akasa (undeveloped and developed, differentiated and
  --
  THE early Gnostics claimed that their Science, the Gnosis, rested on a square, the angles of which
  represented respectively Sige (Silence), Bythos (depth), Nous (Spiritual Soul or Mind), and Aletheia

BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  phantasm of the former, so Mahat, with the Occultists, the first-born of Gnana (or Gnosis) knowledge,
  wisdom or the Logos -- is a phantasm reflected from the Absolute NIRGUNA (Parabrahm, the one
  --
  converted Hindu. The esoteric Christos in the Gnosis is, of course, sexless, but in exoteric theology he
  is male and female.

BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
  whole cycle of adaptations and symbolism, the "mysteries" returned from whence they had come -into the essence of immaterial causality. They belonged to the highest Gnosis. And surely this could
  have never obtained its name and fame solely on account of its penetration into physiological and
  --
  shows again that the Gnosis was but an echo of our archaic doctrine. The names answering to
  Parabrahm, to Brahm, and Manu (the first thinking man) are composed of one-vowelled, threevowelled and seven-vowelled sounds. Marcus, whose philosophy was certainly more Pythagorean

ENNEAD 02.09 - Against the Gnostics; or, That the Creator and the World are Not Evil., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
  If, however, you pretend to scorn these (stars that are considered) divinities, and if you hold yourself in high esteem, on the plea that you are not far inferior to them, learn first that the best man is he who is most modest in his relations with divinities and men. In the second place, learn that one should think of the divinity only within limits, without insolence, and not to seek to rise to a condition that is above human possibilities. It is unreasonable to believe that there is no place by the side of the divinity for all other men, while impudently proposing alone to aspire to that dignity. This by itself would deprive the Soul of the possibility of assimilation to the Divinity to the limit of her receptivity.354 This the Soul cannot attain unless guided by Intelligence. To pretend to rise above Intelligence,355 is to fall short of it. There are people insane enough to believe, without reflection, claims such as the following ("By initiation into secret knowledge, or Gnosis), you will be better, not only than all men, but even than all the deities." These people are swollen with pride356; and men who before were modest, simple and humble, become arrogant on hearing themselves say, "You are a child of the divinity; the other men that you used to honor are not his children, any more than the stars who were worshipped by the ancients. You yourself, without working, are better than heaven itself." Then companions crowd around him, and applaud his utterance. He resembles a man who, though not knowing how to count, should, in the midst of a crowd of men, equally ignorant with him, hear it said by somebody that he was a thousand feet high while others were only five feet high. He would not realize what was meant by a thousand feet, but he would consider this measure very great.
  619

Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
   Sanctuary of the Gnosis concerning the Death of the Righteous; and
   learn moreover that these are but particular Cases of an Universal
  --
   But in the Sacrament of the Gnosis, which is of the Spirit, is there
   naught hurtful, for its Elements are not only Food, but a true
  --
   Name in the Gnosis, I mean PARZIVAL, "der reine Thor", the True Knight
   that won Kingship in Monsalvat, and made whole the Wound of Amfortas,

Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction
   of the Sanctuary of the Gnosis, the IX^a of the O.T.O.
   94. The more thou dost become at one with it, thy being melted in its

Liber, #Liber Null, #Peter J Carroll, #Occultism
  Liber CXXIV. (124) [] - Of Eden and the Sacred Oak, and of the Greater and Lesser Hospitality of the O.T.O. ::: - Crowley: 'An Epistle of Baphomet to His Excellency Sir James Thomas Windram, V.H., V.I., V.I., Initiate of the Sanctuary of the Gnosis, his Viceroy in the Union of South Africa.'
  @Liber CXXXII. (132) [] - Apotheosis ::: A treatise on the Incarnation of a God, instructions to Realize and Proclaim His Identity. .. Crowley: 'An Epistle of Baphomet to His Excellency Sir Wilfred Talbot Smith, T.H., T.I. and T.I. Initiate of the Sanctuary of the Gnosis, on the mystery of incarnation. Part : Birth of an Idea. Part : Dead Reckoning, and the Fort. Part : The Captain's Ship's Discipline: Hints on Navigation.'
  @Liber CXLVIII. (148) [C] - Soldier and the hunchback, The ::: A general discussion on philosophy.
  --
  Liber MCCLXIV. (1264) [] - The Greek Qabalah ::: A complete dictionary of all sacred and important words and phrases given in the Books of the Gnosis and other important writings both in the Greek and the Coptic. Unpublished.
  Liber MCDVIII. (1408) [] - Soldier and the Hunchback :::

LUX.01 - GNOSIS, #Liber Null, #Peter J Carroll, #Occultism
  object:LUX.01 - Gnosis
  subject class:Occultism
  --
  No-mind.: Stopping the internal dialogue, passing through the eye of the needle, ain or nothing, samadhi, or one-pointedness. In this book it will be known as Gnosis. It is an extension of the magical trance by other means.
  Methods of achieving Gnosis can be divided into two types. In the inhibitory mode, the mind is progressively silenced until only a single object of concentration remains. In the excitatory mode, the mind is raised to a very high pitch of excitement while concentration on the objective is maintained. Strong stimulation eventually elicits a reflex inhibition and paralyzes all but the most central function - the object of concentration. Thus strong inhibition and strong excitation end up creating the same effect - the one-pointed consciousness, or Gnosis.
  Neurophysiology has finally stumbled on what magicians have known by experience for millenia. As a great master once observed: "There are two methods of becoming god, the upright or the averse." Let the mind become as a flame or a pool of still water.
  It is during these moments of single-pointed concentration, or Gnosis, that beliefs can be implanted for magic, and the life force induced to manifest. Table 1 on page 33 shows a number of methods that can be used to attain it.
  The Death Posture: is a feint at death to achieve an utter negation of thought. It can take many forms, ranging from the simple not-thinking exercise up to complex rituals. A very fast and simple method consists of blocking the ears, nose and mouth, and covering the eyes with the hands. The breath and thoughts are forcefully jammed back until near unconsciousness involuntarily breaks the posture. Alternatively, one may arrange oneself before a mirror at a distance of about two feet and stare fixedly at the image of one's eyes in the mirror with an unblinking, corpselike gaze. The effort required to keep an absolutely unwavering image will of itself silence the mind after a while.
  --
  Table 1. The Physiological Gnosis
  Inhibitory Mode
  --
  Certain forms of Gnosis lend themselves more readily to some forms of magic than others. The initiate is encouraged to use his own ingenium in adapting the methods of exaltation to his own purposes.
  Note however that inhibitory and excitatory techniques can be employed sequentially, but not simultaneously, in the same operation.

LUX.02 - EVOCATION, #Liber Null, #Peter J Carroll, #Occultism
  Any of the techniques of the Gnosis can in theory be used in evocation. An analysis of some of the more common methods follows.
  Theurgic Ritual depends solely on visualization and concentration on complex ceremonial to achieve focus. However the effect of increasing the complexity is often to create more distraction rather than draw attention to the matter at hand. Will becomes multiple and the result is often disappointing. Conjuration by prayer, supplication or comm and is rarely effective unless the appeal be desperate or prolonged till exhaustion ensues. This type of ritual can be improved by the use of poetic exaltation, chanting, ecstatic dancing, and drumming.
  --
  Sacrifice has been used in the past to create fear or terror, or to invoke the Gnosis of pain in support of Goetic type evocations. However, this method easily exhausts itself and the sorcerer may end up wading in oceans of blood, much as the Aztecs did, for very little result. Blood sacrifice is most effective and most easily controlled by the use of one's own blood, which is customarily allowed to fall upon the sigil or talisman of the demon. However, the power to control blood sacrifice usually brings with it the wisdom to avoid it in favor of other methods.
  Conjuration to visible appearances to prove to oneself, or others, the objective reality of spirits is an ill-considered act. The conditions necessary for its appearance will always allow the retention of the belief that such things are the result of hypnosis, hallucination or delusion. Indeed they are an hallucination, for such things do not normally have a physical appearance and have to be persuaded to assume one. Fasting, sleep, and sensory deprivation combined with drugs and clouds of incense smoke will usually provide a demon with sufficiently sensitive and malleable media in which to manifest an image if commanded to do so.

LUX.05 - AUGOEIDES, #Liber Null, #Peter J Carroll, #Occultism
  The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of Gnosis, may be employed.
  At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance.

LUX.06 - DIVINATION, #Liber Null, #Peter J Carroll, #Occultism
  The general level of mental noise can be suppressed by silencing the mind by some gnostic method. This also assists with the concentration. The inhibitory mode of the Gnosis is most frequently used. Sleeplessness, fasting, and exhaustion may cause prescience through visions, but as with drugs, there is always the difficulty of maintaining concentration. Any form of magical trance can be adapted for divination by first directing an intense concentration toward the desired matter of divination (or some sigilized form of it) and then allowing impression to arise into the Vacuous state of consciousness.
  Many of the excitatory techniques can be used, but some with difficulty. Augury may be made by sacrifice, and men have tortured themselves for knowledge, but sex is the easiest. Erotocomatose lucidity (or sex-trance) describes a condition brought about by continually stimulating and exhausting the sexuality by any possible means until the mind enters the borderl and state between consciousness and unconsciousness.

P.11 - MAGICAL WEAPONS, #Liber Null, #Peter J Carroll, #Occultism
  The Lamp weapon is only named as such because of the popular analogy of spirit with light. Chaos, the ultimate substrate of existence, and Kia, the personal life force, are equally likely to be felt as an awesome darkness or as both brilliance and voidness simultaneously. As a device to channel these forces to the mundane consciousness of the magician there is no limit to the forms the lamp might take. It could be anything from an idea of God or the Tao, to some primitive looking fetish or symbol. The way of the magician is the manifestation of spirit within matter, and his primary technique is Gnosis, the focusing of consciousness by physiological means. The magician's lamp should be something which aids his Gnosis and receives the forces he generates. The lamp is the weapon of inspiration in the original sense of the word - it inspirits him.
  The magician should be capable of performing any ritual on the astral, that is to say, by the power of imagination alone. By strongly visualizing any of his weapons to the point where he actually hallucinates their presence, he draws both the aetheric form of the weapon and the associated powers within himself into action. Such empty-hand techniques are the mark of an adept.

r1919 06 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   According to the lipi there should be today some blaze of the Gnosis. Now it is suggested to the mind that trikaldrishti-tapas which yesterday founded itself in this halflight is to develop farther, telepathy be farther taken up, ideal samadhi increase its hold and the physical siddhi enlarge its foundation. Some progress may also be expected with the more constant darshana of the Ananda Ishwara.
   ***
  --
   The Gnosis is now taking up all the thought through the pragmatic form of the intuitive mentality; universalising that in the half and half intellectual ideal type,but intellect not prevailing, fixed into the ideality; the mechanical intuivity is almost entirely dismissed except in the T.
   ***

r1919 06 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is now a descent of the Surya towards the sunlit intellectuality, for this has to be taken up as the mental base of the ideality and the whole mentality illumined into a silent channel and then a logistic form of the Gnosis. Wherever the surya ideality or the illumined intuitive intellect does not act, there the chandra intuitivity with its infinite of possibility and incertitude is still active.
   Surya is taking possession also of the sun of the imagination.

r1919 07 01, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The month of June has been a period of the overcoming of difficulties in the central ideality, in the Ananda Ishwara Darshana and in the Kama Ananda, a combat with difficulties and slow varying progress in some elements of arira siddhi. The first two chatusthayas have enormously increased in breadth, power and finality, though not yet absolutely secure against superficial fragmentary and momentary disturbance. Brahma chatusthaya has enlarged in base and scope and taken on the supreme Ishwara, Purusha form. It has only to be thoroughly confirmed and filled in with the jnana, etc by the Gnosis.
   The difficulty is almost eliminated in all the central ideality except the T. There it is being removed and has to be eliminated partially or wholly during the month of July. Perfection prepared by the last months work has to be initially founded in the highest logistic ideality. In Samadhi and rupa vishaya the obstacles have to be still overcome; in the former they have a diminished, in the latter a complete persistence. The difficulties of Ananda have to be obliterated and spontaneity, continuity and intensity fixed in the system. The difficulties of the arogya have to be attacked and brought to nothing; this is possible in July, but not yet certain. The utthapana and saundarya are likely to be longer hampered and are not likely to come to anything very considerable till the closing months of the year. Ananda Brahman has to be filled in with the guna and jnana.
  --
   In Samadhi in the afternoon strong invasion of the deep nidra by the ideality; especially strong in lipi, but also in thought, interpretation of rupa and lipi, trikaldrishti of siddhi, dialogue etc. Most of these are still fragmentary. The ideality was inspired vijnana besieged by intellectuality, but subsequently was partly taken up by the revelatory vijnana. In lighter samadhi increased organisation and power of the Gnosis.
   Ideality is extending itself largely, tapas becoming idealised and powerful, but at present there is some confusion in the brihat, the ritam is not properly placed very often, owing to the interference of telepathic intellectuality.

r1919 07 03, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The T on the level of the old telepathies is now turning finally to T, telepathy enlightened by the ideality taking the form of present trikaldrishti. This is imperfect still, because elements of old telepathy are still imported into it, but these are being steadily eliminated and exist mainly in stress of telepathic tapas which is lessening rapidly. When the light of the ideality is withdrawn, T returns, but that too is being immediately seized on and converted into an indirect Gnosis. Tapas is resigning its strain of effort towards self-effectuation; it has for a long time been lessened, is now greatly diminished and is nearing the line of disappearance. Active trikaldrishti of future is still niggardly in spite of occasional freer movements,as distinguished from general sadhana prevision; it is this which still gives room to some persistence of modified tapasic stresses. Knowledge and will are becoming more and more an expression of being, rather than detached observer and actor on being.
   The removal of the remaining stress of tapas is now the key; but this cannot be done without a normalised self-effective ideal tapas; at present it exists only in type, usually of a mixed and imperfect kind. Tapas used by itself still tends to bring back confusion.
   Samadhi at first ineffective owing to nidra. Afterwards strong organisation of the various action of Gnosis in the lighter samadhi; also in deeper swapna with a gnostic waking control, jagrat in swapna, even in a considerable depth. Lax swapna without waking control is also being idealised, dream interpreted, analysed, turned into vision and thought of samadhi. This interpretation is done partly in antardarshi, partly in swapna. Only deep tamasic nidra still resists in some entirety, but that too has a pursuing touch of vijnana and is sometimes invaded by some Gnosis.
   Tapas is putting aside more effectively strain of effort for self-effectuation, though it is not entirely cleared away out of the whole action; but at times it is pure. Tapastya, tapatya, tapata continue,in their absence, the tapas is still inert and not directly effective, but they act without strain, only as degrees of impersonal insistence: they are all to be replaced by tapana, the fire of surya in the will-powers. This is done in telepathic tapas. Trikaldrishtic tapas occurs more frequently, but is still rare. There is already a tendency for trikaldrishti and tapas, knowledge and will, to combine more closely and become one.

r1919 07 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Trikaldrishti, tapas, telepathy are now combining definitely into one movement which is beginning to rise above the constant uneven balancings of the two opposite perceptions, that of the powers and tendencies of the present and what they mean and presage, and that of the other powers and forces which attempt to create a future not bound by the probabilities of the present. In the intuitive mind the first corresponds to the current habitual understanding in the intellectual reason, the second to the pragmatic reason and will, a third range of perceptions to the truth-seeking reason. In the Gnosis the lowest or primary logistic Gnosis, of the nature of the intuition of the immediate, is strongest in the light of the present and proceeds from that to the other truths, it is more fitted for present telepathy than for future trikaldrishti. The secondary logistic Gnosis of the nature of inspiration, is a sort of creative or forecasting light and gives best the tapas of the future, the will at work now and hereafter for effectuation. The tertiary logistic Gnosis of the nature of revelation lifts up both these powers, gives them its own light and fuses perfectly the two elements of perception. It is here that the real trikaldrishti becomes facile. It is to this revelatory light that the T is trying to rise so as to become entirely T. But it would also seem that the full power of trikaldrishti belongs to a higher vijnana than the logistic Gnosis.
   Tertiary dasya is now becoming very intense in its power; there is little questioning as to what should or should not be thought, done or spoken, but only the force compelling the thought, act or speech and its acceptance by the yantra. This is strongest in action, weakest in speech, because speech has always been for a long time past spoken mostly without reflection or thought from the speech centre and not the thought centre, the latter only cooperating sometimes or in a vague fashion, but only recently has there been some beginning of the idealised speech.

r1919 07 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The highest ideality is now acting in jnana frequently with a complete possession; only, when the thought tapas is relaxed or there is some other preoccupation, the older state of mixed intuitive mind and lower Gnosis holds predominance. Very little remnant of intellectuality is left in existence; only some after effect of it is left in the lowest action of the intuitive perception.
   Little samadhi; activity of clear crude rupa in antardarshi
  --
   The process of filling in the T with the light of the highest logistic ideality has now begun to move forward again with rapidity, the general thought being already totally enlightened. All this is still in the secondary ideality suffused with the light of the tertiary Gnosis. Certitude in trikaldrishti is now being enforced; the telepathies that give the wrong stresses are being enlightened in those stresses, they are being turned into the truth of idea-forces of being, each with its own provisional certitude. This is one part of the process of transmutation. The other is to fix the right proportions, no longer in the intuitivity as was done before, but in the light of the true ideality and increasingly of the highest logistic Gnosis, and to multiply the perceptions of the idea force which is destined to immediate or subsequent effectuation. A general idea of the time is growing. Place and circumstance as yet are only hinted or seen but with incertitude in the intuitive mind. This process already applied to prevision in the sadhana is now being applied to seen objects and their movements in the immediate vicinity. Distant sight is still in the imperfect telepathic condition, as also telepathy of thought (very fragmentary) and mental movements, the latter often vivid, abundant and accurate. Perception of the physical forces and sadhana is still subject to great incertitudes, as also that of distant eventuality.
   K.A is now in a way settled in the body, thus fulfilling the suggestion about the 7; but the intensities vary and there is not perfect continuity when the mind is turned away entirely from the body. Nevertheless the opening of a double consciousness which has the full mental or gnostic activity and below it the sense of the body has definitely set in in spite of frequent intermittence.

r1919 07 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The tertiary logistis is developing itself, but on the third or lowest scale in its three forms, the intuitive, inspired and revelatory forms of the intuitive revelation. This is in spite of the lowering of the system and a dull inactive siege of the substance of intuitive mentality (on which the Gnosis is acting to transform it) by the environing intellectual forces. These produce no intellectual thought, but only semi-intellectualised motions of the intuitive mental stuff, with certain dull memories of the asamata. The capacity of the system to respond when vehemently forced to touches of asamata suggestion is therefore not destroyed, nor can be till the physical mentality is idealised without any remnant of intellectual suggestion.
   Predicted in the script today, This afternoon a great advance in samadhi.. Today, a great advance in K.A The highest ideality to be in full possession, though in the lower form. This at the time seemed improbable, but has been not only accurately but fully executed. This shows a great advance in the suggestive script, which used formerly to be only partially fulfilled, the opposition at once proceeding with success to frustrate it, or else only fulfilled later at another time and under other circumstances
   Samadhi, in deep nidra, was entirely of the ideality, where not drowned in tamas, though of a dream ideality, more than the Gnosis of actuality. In lighter sleep there was no nidra or dream, but pure samadhi, dream being replaced by definite, coherent and intelligible vision of other worlds etc; all was besides of the highest ideality, which took entire possession of antardarshi and lighter swapna. These results may be considered as fixed; for however they may be attacked, they can no longer be thrown back towards asiddhi.
   The highest ideality also took possession of thought, thought-speech, lipi, telepathy, tapas and trikaldrishti, the latter still a little besieged by incertitude and not yet free and ample.

r1919 07 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The K.A fluctuates, owing to the lapse of the being towards the intuitive mentality. In that mentality there is the absorption of the mind in the thought because it has to listen and attend, the limited concentration, the forgetfulness of other things. The Gnosis illumines easily without need of this strenuous concentration; it is capable of a multiple concentration. When the ideality is at work and the system full of the ideality, then the K.A proceeds without any but momentary lapses into oblivion.
   Chitra in some abundance, but unstable. Repetition of vishayas, gandha, rasa, touches of old sparsha, but on a small scale. In Samadhi great abundance of lipi of all kinds, in a successive flow of sentences, but with some incoherence, and without a link of intelligent succession in the flow. Only in the lighter swapna is there full ideality. Some plenty of shadowy rupa, but insufficient stability. Easily dispelled touches of roga.

r1919 07 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the morning highest inspired revelatory Gnosis and revelatory with inspirational basis take possession of lipi, thought-speech and perception. T is still in the same condition but has begun to be taken up a little. To get rid of the remnants of mental effort and allow the vijnana to act with an entire freedom on the passive system is now the condition of rapid progress.
   K.A has recovered, but is still subject to forgetfulness of absorption. The pervasiveness is now in a way established from head to foot, but the intensity is still liable to frequent loss or depression or diminution and the insufficient intensity brings with it the other imperfections. The body is still liable to the sense of lassitude and weakness.

r1919 07 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the morning progress only in trikaldrishti tapas. The system lowered to the intuitive mentality; in that mentality the habitual mind set to work and all its excesses and stresses set finally right, then this habitual mechanical intuivity rejected for the pragmatic intuitivity. This finality was effected by every suggestion being at once stripped of certainty; it fell then to its right proportion; the habit of insisting because many suggestions proved correct, was finally killed; whatever recurs will now be an involuntary habit of response with no vitality in it, a suggestion from outside unable to comm and credit. The pragmatic intuivity is being similarly dealt with and replaced by the real intuivity. As yet the highest intuivity has not been separately handled for finality. The next difficulty is the insistence of a mental intuivity responding to the Gnosis or rather catching at it before it is formed on its own plane. This is possible because that was always the real nature of mental thought and the whole mentality is not yet possessed by the Gnosis. This action is henceforth mainly that of the highest or truth reflecting intuivity which has taken into itself the abandoned mechanical and pragmatic action.The truth reflecting intuitivity is now put into its proper place. It has to be replaced entirely in T by the ideality: but in this operation there are still considerable difficulties. The chief is the persistence in the stuff of the intuitive mentality of the habit of catching at the gnostic light instead of allowing it to manifest in its own way, on its own level and illumine the mentality. The other difficulties are incidental and secondary, but considerable. They all arise from old habits and limitations.
   In samadhi at first pressure of nidra. Afterwards complete ideality. Kamananda in samadhi, more continuous, but not any complete continuity. Mostly thought; no lipi or drishya.
   T, but in the intuitive mentality, corrected by modified or mentalised Gnosis. Tapas still too insistent sometimes in the mentality. Modified Gnosis gives only a relative certitude. Mental preparation of T of Gnosis.
   K.A distressed and thin in the morning, not quite suppressed, sometimes vaguely intense, but not in possession of the sthula body and subject to oblivion. In the afternoon a growing force of intensity; full recovery now in the evening.
  --
   Strength of combined titiksha, udasinata, nati long established and almost perfect in universality, is now growing very intense; only when the mental tapas is overstressed and baffled, does some denial of passive asamata force its way in for a moment. Nati in the pain of roga was only contradicted slightly in the mental buddhi, not in the prana; this was the reflection of a certain intolerance in the body. Positive ananda is general, but not yet absolutely perfect in all its quality or universality. The second chatusthaya is established, but not yet in its perfect force of vividness or harmony of all its parts, eg dasyam and aishwarya, or sarvakarmasamarthya, or the qualities of the fourfold Ishwara. Defect where it exists is chiefly due to insufficiency of Gnosis
   Gnana is perfect in ideality in perception and speech, except when lowered to meet the deficiency of T: even then it is normally not always ideal in substance except in specific thought of T on external things. It has attained in type the highest logistic ideality. T is still imperfect in ideality owing to persistence of intuitive mentality, but that is about to be removed or transformed in all its range of activity. Samadhi is very imperfect, though now advancing with an obstructed and interrupted rapidity. Lipi perfect except in physicality, for it is yet insufficiently stable except at times, though no longer bafflingly fugitive, and therefore insufficient in rapid legibility and fullness; but it is already possessed of all the qualities to a sufficient extent for all its ordinary practical working. Jagrat rupa is often abundant and perfect in chitra, but this it has been for years together; it is suppressed still in akasha, good only occasionally and unstable except in the very crude. Jagrat vishaya is in a still cruder condition.

r1919 07 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today is supposed to begin the finality of initial perfect Gnosis in the highest logistic ideality by the firm beginning of T. This is due for fulfilment in the second half of July. The two first chatusthayas are at the same time to begin their higher and fuller perfection,they have already the fundamental perfection in samata, the fundamental completeness. K.A is to confirm its continuity and intensity and be a basis for the regular working of the other Anandas. Karma is to develop its already developing action, Krishna Kali to deepen and possess the system, Ananda Brahman to fill in with the Ishwara. The other siddhis are still uncertain of development, but the fight with the obstacles of arogya is to continue with a necessary result of advance in the tapas of Arogya. Practically all the siddhis are ready or almost ready for advance except the two most difficult parts of the Sharira and the outward Karma.
   After a little difficulty the transformation of T to the ideality has begun finally. The action of the intuitive mentality continues, but accompanying it there is an ideal action which gives sometimes a decisive, sometimes a limited and therefore relative certitude, sometimes in conjunction with the lower movement a mixed decisive and relative certainty or a mixed incertitude and certitude. This is especially in the T of circumstance.
   The trikaldrishti after perfecting itself in an universalised type in the intuitive mentality of a character of intuitive inspiration is now definitely transforming T to the intuitional Gnosis of the character of intuitivised revelation. This is attended with some fresh disturbance of the intellectual stuff, but that as soon as it comes is changed or replaced by the higher forms of thought and perception. Tapas is now of the same nature as the trikaldrishti.
   The first chatusthaya is already being given its higher perfection. The positive ananda of equality is taking up all the adverse movements and reactions.

r1919 07 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today is to be a hollow between two waves; there is a siege of the system by the external mind armed with all that has been cast out; but this comes now no longer in the shape of the old intellectual mind, but a semi-idealised intuivity translating into mental and physical terms all the rejected suggestions of the partial ideality which supports the lower order of things, drawing from a perversion of ideal intuitions their justification. For everything in the lower order has its justification in a truth of Gnosis expressing something in the Infinite.
   Kamananda, which was allowed a little to lapse yesterday, is after some difficulty of mechanical lowering and attempted discontinuityattended by an emptiness of the gross body and retirement into the subtle physicality,renewing its selfconfirmation. The old habit of relapse is not yet excluded even in this first siddhi of the physical system. It is restored to a slightly obstructed continuity, but has not full possession of the physical system.

r1919 07 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The ideality has resumed its work; it is taking up into the mixed intuitional form of ideality, mixed by the presence of mindstuff with its limiting suggestions, the truth-reflecting intuitivity and itself is being taken up by the highest logistis. The inspirational intuivity suggested by the external mind remains as an obstacle, but is, when it comes, attacked and half transformed by the Gnosis. Its power is in all those things that have not yet in the Abhyasa been assumed by the highest logistic Gnosis
   The obstacle now is the sluggishness of the old mentality unlifted by the inspired intuitivity which mixes with and keeps down the Gnosis. This is the old action of the mixed intuitional ideality then strong and luminous, now unconvincing and void of force. Only the highest Gnosis can continue the sadhana.The depressed lowness of the system has given occasion for another and furious attack of the environing intellectual powers, with a forced physically mental asamata in outworks of the system, vibrations not belonging to the system, but imposed from outside, also asraddha not in the Ishwara, but in the siddhi of the ideality. This has been expelled by a resort to rudra tapas of rajasic anger in the Shakti. Both the relapse and this resort have been recently predicted in the trik. and the lipi, the latter almost daily in an insistent lipi. The result has been unexpectedly a momentarily complete conversion of the physical mentality into the ideal form[,] the very siddhi obstinately obstructed for the last several days.
   K.A. like every other siddhi has been depressed by the general obstruction. It is now reviving though with some incertitude.

r1919 07 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The ideality is again taking up the whole thought and T, this time with a greater force of universality, but it is in the intuitional ideality and not the highest Gnosis. The system is now almost settled in the intuitional ideality, though occasionally the old intuitive being breaks in or surges out from suppression and takes temporary possession. This is whenever the Gnosis has been for some time inactive.
   The siege of Roga continues, but chiefly in the subtle physicality: the effects on the dense body are occasional, sometimes strong, but thrown out by the tapas after a short struggle. Only in the two still chronic ailments is there as yet a permanently successful obstruction; but in the centrality the effective pressure of Arogya-tapas increases with a sort of slow, but always perceptible steadiness.

r1919 07 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samadhi; at first full ideality, nidra conquered; coherence and strong Gnosis in all the activity, but not all kinds in equal power. Afterwards some force of nidra, but not complete, the action always of the ideal kind. No prominent actuality.
   In the afternoon T. All actual T of an ideal intuitional kind, well-established, normal, satisfying in its limits, but subject to narrow limitations. Then a double movement first to extend to all possible trikaldrishtic and tapasic suggestion, at the same time to lift up to a higher Gnosis. This was interrupted by a taking up of the suggestions of the pranic and mental world sometimes without, sometimes with a reference to their origin in the logistic Gnosis. This brought finally into the solid intuitional ideality all these possibilities given their proper place, so far as that could be done in this kind of perception,but the proper eye for them is the inspirational seeing,got the right actuality of the may bes, might-be, may have been, mighthave-beens, may-yet-bes, and even the relative certitudes of their will-bes, often but not always realised, with a certain initial decisive certitude of selection. The higher thought now coming for the T will be inspirational Gnosis. It is already beginning in the intuitional form or taking up the intuition. These movements had been made before on a lower scale and were often taken for the full and final siddhi: but this is of a greater, fuller, final kind in the real ideality standing on an idealised substance of the whole conscious being.
   Subsequently the inspired thought began to take the place of the intuitional Gnosis and take up into it the T. Much more might have been done on the intuitional basis, but this would have been a lesser siddhi and was not the intention of the will of the Ishwara, which is already giving presages of the ascent beyond logistic to the second stair of Gnosis, when once the supreme logistis shall have been formulated in its relative entirety.
   Health stronger again in resistance to cold exposure. The central arogya fluctuates, but is on the whole growing steadily but slowly in an initial preparatory force. There is no improvement in the digestive insufficiency, but rather a constant fluctuation and even a relapse in the symptoms of the one definite ailment. Continuity of K.A also fluctuates, though it is fixed in a recurrent continuity and the obstruction cannot resist the smarana.

r1919 07 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the sluggish states of the system, except at night, inertia, passivity, blankness whether of tamas or of shama is becoming the exception. An activity of [ ]2 the intellectual ideality, that is, the low pitched intuitional Gnosis which supports the mental world of possibility, is then the rule. When the sadhana tapas is active, inspired ideality begins to resume its work of taking up the whole consciousness; sometimes an inspired intuitional, sometimes an inspirational logistis works on the thought and to a less degree on the tapas. It is only at a high pitch that tapas and trikaldrishti join in an assured ideal equality or oneness.
   The inspired ideality is giving a more frequent decisive certitude of trikaldrishti in T and the inspired intuition for the first time a quite perfect selection of succession of detailed circumstance in time; but these things have still to be universalised. The uninspired intuition is now being cast out of the action; since it is no longer necessary in the process of the taking up of the intuition by the inspired logistis.
  --
   In the lapse of the tapas the intuitional ideal mind reappeared for a while, but always with the inspired Gnosis hovering over it to take it up and transform it into its own character. As yet the mornings hint of rapidity is not fulfilled,it was so understood at the time that there might be some delay. The inspiration holds the field.
   K.A also lost for a time its continuity and intensity. It is now recovering, but at this time between 12 and 3 it tends to some deidealisation and conversion into perverse negative electricity and has to be restored on the resumption of the normal activity. This has been done today with rapidity.
  --
   The lipi is still logistic, but a higher than the logistic ideality is entering into it attended by a diviner splendour of light and blaze of fiery effulgence. This may be called the hermetic Gnosis. Its essence is cruti or divine inspiration, as the essence of logistis is smriti, divine mnemosyne. One remembers at a second remove the knowledge secret in the being but lost by the mind in the oblivion of the ignorance, the other divines at a first remove a greater power of that knowledge. One resembles the reason, is a divine reason, the other is [of] the nature of prophesis or inspired interpretation.
   Sparsha is now abundant in the three things formerly gained by the sadhana, touch of subtle water and fire, touch of light things, eg insects, thread, wind,both of these strong, vivid, materialised, effective on the physical body, and other touches not materialised, but having a certain physical result of sensation; subtle in intent, sthula in result, but not with the full density. Some of these sparshas are however on the verge of materialisation. All this action was formerly regarded as an inferior insufficiency by the intellectual impatience, but is now accepted as a stage towards the full sparsha. The old drishya of the pranic ether is also resuming its plenty. The ravana seems to be awaiting the silence of the night for its manifestation; but the sthula hearing is becoming exceedingly acute and comprehensive and there is a hint of sukshma sound behind its abundance. The lipi is to this extent justified, but there is as yet no sign of new extension, without which the barrier of obstruction cannot be said to have fallen.

r1919 07 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The higher hermetic Gnosis is now showing itself in the revelatory logistis not only in the lipi, but in thought-speech and perception; something of it is evident in trikaldrishti and Tapas, even when these act through the idealised intuivity; this action no longer disturbs to any great extent by a premature anticipation of the future actuality or possibility and falsification of the present actuality. That was formerly the result of a higher power suggesting its greater possibilities to the lower plane. The purification of the lower plane makes it a clearer channel and prevents this consequence. In the tapas there is some hint of a possible omnipotence of the Gnosis which will remove the obstacles of the existing law of the body
   Yesterday there was a violent attack of roga trying to materialise itself in digestive disturbance leading to nausea. This was cast out by the tapas after some fifteen minutes or more; it left a slight transient residue, followed by a strong health state. This morning the attack was of the diarrhoeic tendency, with all its concomitants of jalamaya, agnimaya, vayumaya disturbance. The revelatory tapas was applied to correct the sanskaras of the bodily mind and very rapidly the attack was overcome without its ordinary reaction of constipation. Some slight recurrent residue of tendency remains, but not enough to trouble the system. There is a great increase of tapas supremacy in the dealing with roga. If it can be extended to the digestive perversion and the central weakness, the Arogya will have its first complete basis.
  --
   The incidence of the relapse into the intuitive intellectuality has been very obstinate and severe, a great confusion created, almost all the old incidents of relapse suggested, even something like the old hardly idealised intellectual intuivity revived in fragments and in the mental atmosphere. The orderly and powerful development of the Gnosis has undergone momentarily a strong interruption. Nevertheless lipi after some fluctuations has greatly increased in force of revelatory light and the breadth of its flood and luminous force; thought speech has also grown in inspired revelatory power. The T has been most afflicted and with it the thought perception obstructed or brought to the lower level of intuition. At present all perception is of the intuitive ideal level with a touch or pressure of revelation tending to rise into the intuitive or inspired revelatory logistis, attended often by cloggings of intuitive matter or deviating into some kind of imperfect inspiration. The intuitive mentality itself has been so strongly idealised in its struggle with the Gnosis that it is difficult sometimes to distinguish between this heavily idealised intuivity and the real intuitive or inspirational Gnosis at its lower levels of force, light or certitude.
   Dream at night of an extraordinary coherence, free for the most part from present association, except in the later nidra, and almost on the point of conversion to ideal experience of past, future or otherwhere happenings. In samadhi some incoherence and a lower level of general force of the ideality, but no cessation of abundance. This incoherence tends to turn into a more prolonged and sustained perfection of dialogue, narrative, lipi etc.

r1919 07 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   T is acting with a quieter, deliberately limited and restrained action. Correct in the intuivity of the Gnosis, although embarrassed by a strong adhesion of stuff of uncertain mental intuivity, the inspirational form is still overpowered by the latter disability, gives only the tendencies, pressures of force, suggestions of coming possibility. Intuitive certitude is slowly but steadily enlarging its operation.
   K.A after some difficulty has recovered its basic continuity, but thinly without the opulent incidence and pervasion. Steady in act, variable in incidence, but afflicted by oblivion of absorption, only the thought not going out to objects, interferes less with it than the concentration on act or object, but this too now causes oblivion when attention is required to the thought-process. At the same time there is a progressive force of recovery.

r1919 07 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The siddhi is now moving towards a system of complete affirmation; all thought and perception, no matter what the source or medium, is admitted as having some kind of justification in force and being and the exact nature of the justification is being immediately assigned and made as precise as possible. In this process intuitive mental thought is allowed, but idealised in the mentality, since so only can it get its proper proportions. This has always been the theory of the sadhana; it has been preparing and repeatedly insisted on for a long time, but only now by this removal of the too trenchant intellectual distinction between satyam and asatyam is it becoming entirely possible. This completion is necessary for the manifestation of the hermetic Gnosis; the logistic is a limiting Gnosis, the hermetic an entirely comprehensive ideality. T cannot be perfect, but only relatively perfect in the logistic Gnosis.
   Gandha and rasa are now acting with a considerable freedom and variety and the former with a fundamental perfection. Rasa is still subject to its initial crudeness of incomplete massed tastes, though there are now definite and perfect rasas. Rasa is now insisting on perfection.

r1919 07 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Samadhi in relapse.Afternoon spent in work.K.A in fluctuation.In ideality T slowly enlarges itself in the ideal intuition. Some accommodation of this power in the thought with an incomplete inspirational ideality to form anew an intuitive inspiration. All these things are movements of recovery and enlargement of ideality on the lower levels, not permanent form or the regular action of the Gnosis.
   Samadhi recovers some of its force, but there is a strong persistence of incoherence, especially in the lipi. The siege of the external intuitivity continues. As yet the system is not ready for the full renewed action and control by the highest revelatory Gnosis. Some attempt at shabda (vakya).
   ***

r1919 07 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is now a struggle between two kinds of ideality, the old ideality which depends upon the existent actuality, illumines it, goes a little beyond it but from it, returns to it, acquiesces temporarily in its decisions, and a new greater pragmatic ideality which takes the present actuality as a passing [circumstance],1 claims to go altogether beyond it, to create with a certain large freedom according to the Will and looks even beyond to the omnipotence of the Self and its will, [to] determine as well as see the future. It is over the relapse to the mentalised intuitive ideality that the question is being fought out, for it is the mental intuitivity and the intuitive ideality which illumines it into a lower Gnosis which either temporarily support or resignedly acquiesce in the relapse as a part of the still existent law of the rhythm of the sadhana. The greater ideality aims at eliminating the rhythm of rapid progression and sudden relapse. It proposes to do everything from above, by the ideality, in the ideality, the Gnosis working out itself, tmani tmnam tman.
   The future of the sadhana lies with this greater pragmatic ideality and with something beyond it in the hermetic ideality. But it is still undetermined how soon it will be able to transcend the obstructing power of the intuitive mentality and act in its own right of rapid creation or revelation. The physical siddhi, the full force of Samadhi, rupa, vishaya, the greater T seem to be waiting for this consummation

r1919 07 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The struggle with the remnants of the relapse continued for a time. Strong pragmatic ideal tapas worked in and on the resistance, till the intuitive ideality in intuitive manasa and vijnana replaced the lax intuitive mentality. Then suddenly in Samadhi complete and powerful gnostic revelation took up the whole action in light and deeper swapna, brought in full coherence, excluded all mentality: but in the deepest nidra imperfection still continued though attacked and partially excluded by the revelatory Gnosis. There was no actual dream, but insufficient inner jagrat[t]a.
   In the waking state also this Gnosis took up the thought, but not so completely; T is still a gate for the intervention of manasa. Nevertheless the Gnosis is working upon this manasa to transform it and exclude all unconverted movements. There is also some initial movement of turning the K A into the character of this Gnosis.
   Samadhi in the afternoon overpowered by nidra, only towards the end returning to the gnostic drishti.

r1919 07 28, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The ideality is working still at the transformation. T is now acting normally in the telepathic form in the intuitive ideality with a clinging adhesion of the stuff of mentality. Nevertheless, there is frequent correctness of circumstance, but with an insufficient force of certitude and some occasional intervening element of error and wrong selection. T of inspired telepathy has begun to be finally idealised, but there is yet a heavy incidence of mentality. The highest Gnosis in T is in abeyance.
   Lipi. There will be the rush of the highest ideality today in the thought and the thought speech; a beginning also in the trikaldrishti tapassiddhi.
  --
   Work in the afternoon. Highest ideality, but some action of the lower Gnosis and the idealised intuivity. Later laxity and apravritti.
   ***

r1919 07 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The highest ideality is now attempting in thought perception and tapas to free itself from the lower action. That comes in as an alien intervention, a sign that it is rejected and when the highest Gnosis works, it is only so that they can present themselves, piercing from outside through the regular working and finding some similar response in the physical system, but rejected by the gnostic and mental being. When this Gnosis works in freedom, then it arouses no pragmatic eagerness in the mental system, tolerates no mechanical tamasic laxity
   During the rest of the day a variable action of the ideality.In Samadhi dream pages, consecutive reading. Violent mass touch of sparsha, blow-push, in Samadhi. Nidra still oppressive.A general wavering and incertitude.

r1919 07 30, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The highest logistic Gnosis is now finally taking up the mentality. At first in intuitive revelatory, then in intuitive inspired revelatory and inspired revelatory, then in full revelatory in the three orders, it invaded all the thought-activities and holds them firmly; even the lapses are full of the revelatory sense and light. The next step is to turn this idealised mentality into the full and true highest logistic Gnosis. This is being partly done, but mainly in thought speech and perception; not yet in T.
   Kamananda is recovering its siddhis in the revelatory form.

r1919 07 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The ideality is now seeking to get rid of the too strong effect of the physical laxity, to keep up a constant action of the thought of Gnosis. There is also the movement towards the changing of the idealised revelatory mentality in the physical system to the true Gnosis.
   T is still a difficulty. The main difficulty is the persistence of the recurring tendency to take strong actual possibility for final actuality. This defect is absent when there is no attempt to get the absolute decision; then all is actual possibility relieved by relative certainties. But the attempt at decisive trikaldrishti tapas brings in the hasty and wrong overstresses which mix with, interfere with, replace the true decisions. Decision is often of the inspired gnostic kind which is a strong tapas of perception often fulfilled, but liable to be overborne by a greater power. At the same time the absolute revelatory action often intervenes, but is mixed with intuitive seeing of relatively decisive gnostic intuitions and these forceful inspirations of a pragmatic almost absolute certitude. The absolute revelatory action is of the logistis, certain therefore of the moment, but with a background of still greater unperceived possibility which may reverse the natural effect of the decision.
  --
   The action of the ideality bears now most on the T which is being reduced to the revelatory form. Only remnants of the old action are still untransformed and of the mentality. This movement at first turned the mental into the idealised revelatory mentality. Now a revelatory ideal Tapas and trikaldrishti is being insisted on, but mixed with the idealised mentality or chequered by its recurrence. Telepathy is being changed into perception of the thought stuff as well as the feeling stuff and impulse stuff of the being, while there is also the accompaniment of a telepathic thought perception reducing these indirect identities into idea and thought speech. The mechanical and pragmatic tapas is being idealised and raised towards or into the truth tapas governed by trikaldrishtic perception. This again varies between the intuitive and inspired revelation, remnants intervening of non-revelatory intuition and inspiration, and is also directed towards the full truth revelation. The movement is final and decisive, but has [ ]1 still much work to do upon the old matter and manner, before it can be entirely free to work in the revelatory Gnosis.
   K.A is enforcing continuity; the tendency to continuity insists and on the whole prevails in spite of the strong recurrence of its deficiencies.

r1919 08 02, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The lipi predicts the 5 and 11 (with the 7 as an intermediary stage) and the 15 as the important days for the Gnosis. Today it has to manifest under difficulties and this will go on till the 5 when the revelation, it is to be presumed, will be in some sort firmly founded; from the 5 to the 11 farther progress still in spite of difficulties, then some manifestation of the hermetic ideality. The 15 is to be the special day for the Gnosis.
   Thought and thought-speech have fixed themselves in an easy normal and brilliant revelatory Gnosis of the subordinate intuitive character in all its degrees. This is also being applied to the mental levels where it is still of the same character, but of a more derivative and less complete and immediate luminosity and Next, the same process was applied to T. First, an certitude. inrush of the old mentality; next a lifting in which all first became incertitude and then was transformed into a Gnosis of intuitive revelatory possibilities, the revelation taking up the possibilities and revealing their incidence and proportions, with an intervention of immediate revelatory certitudes. Behind this is now manifesting the full inspired revelatory dynamic possibilities and certitudes and the full revelatory illuminations. Tapas is of the same character, but with less completeness. This second movement however is as yet from above and has not become either full in itself or the normal thought action.
   Subsequently, an attempt to bring in the inspired revelation as the type of all the thought especially in T. At first this brought about a descent from the revelatory to the inspired levels. Then there came above, with no hold on the lower being, a highest form of the full (not inspired) revelation, holding in itself the prominent element of inspiration. A difference has to be drawn between the inspired revelation and full most luminous revelation of an inspired character. T came to no definite siddhi, but thought became of an inspired revelatory nature.

r1919 08 04, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The vijnana began with the highest Gnosis in the third intensity, but afterwards there was especially in T much play of the idealised mentality and the lower Gnosis on the mental level.. T has still a difficulty in remaining on the gnostic heights of thought and will and perception.The attack in the roga tried to prolong itself, but only with a slight success. Ideal and idealised Arogya tapas prevailed over the roga. Roga since attacked in other forms, but in all after some brief and apparently strong materialisation the Tapas was able to dismiss it from actuality, eg, a spell of cough, catarrh, not in fact but sensation.Pain of the breast manifested repeatedly and was allowed for the sake of the raudra ananda. Pressures once intolerable are now filled with the Ananda; they then find it difficult to persevere, diminish and rapidly disappear.The same state in the central rogas.
   In Samadhi, seated, ideality, then in reclining nidra. Afterwards strong universal action of the highest Gnosis in all depths, thought, speech, T, thought dealing with rupa, or lipi. Lipi was ideal, for the most part of the highest Gnosis. Rupa at first telepathic turned to the gnostic content. Rupa was pranic and chhayamaya, eg a shadowy hand taking a shadowy bag, shadowy mountains and lakes, a great curving raised line of ground in daylight of chhayamaya, all sufficiently stable.
   Jagrat rupa and vishaya are recovering their action. In rupa the stress is on stability which is now often secondary and tertiary in crude rupa, in the rest the tendency is to prolonged primary or arrested secondary; even when unstable, they are snatched away rather than in themselves fugitive.In drishya birds etc vivid in pranic akasha, some hardly distinguishable from terrestrial creatures; colours only white and black. Free and abundant rupa (not drishya) of human forms etc against the pranic akasha.In rasa and gandha the stress is on distinctness and particularity; the obstacle to frequency is not yet overcome. The obstruction remains in the sparsha, but there is [considerable]1 intensity in the established forms of sparsha, little spontaneity. ravana is still subject to a return of complete obstruction.K.A. varies; the stress is no longer on continuity, but on ideality.
  --
   Dream of connected sequences, but some fantasia. Beginning of a firmer Gnosis in the dialogue.
   MS considerably

r1919 08 05, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   T is now settling down into the gnostic movement; mainly in the third intensity of the highest Gnosis. The finality has begun and there remains only the complete transformation and the dominant certitudes.
   The Ishwara has now begun to prepare his final overt occupation of the Adhyakshatwa. Strong dasya of the Shakti manifested, and although there is fluctuation is taking possession. Tertiary ideal dasya in intensity has definitely replaced the remnants of the old mental tertiary mixed with the over prominence of Prakriti which maintained the remnants of the secondary dasya. But the dasya is sometimes to the ideal ganas, sometimes direct to the Ishwara
   In samadhi idealisation proceeds, complete narrative (part drishya and dialogue) is growing; dialogue, still fragmentary, is preparing for expansion. Strong hermetic Gnosis occurred in the samadhi.
   ***

r1919 08 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   T is now assured in the Gnosis, mainly of the third and second intensities. The third is still the largest, the second is now about to secure its own perfection, predominance and finality so as to open fully to the first intensity. All is transformed into Gnosis that touches the mental system. The intuitional Gnosis has completed itself in the revelation and recognised its limits. Certitudes of revelatory intuition exist, but they are only temporary, immediate or relative, as it may be said, contri butory and not final certitudes.
   Tertiary ideal dasya is getting rid of all remnant of mental endeavour and overstress; on the other hand full force of tapas as yet comes only from above and is not normal to the system. Dasya of nati is established, but not a perfect dasya of smarthya
  --
   Gnosis fixed itself in the second rising to the third intensity.
   ***

r1919 08 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Gnosis rose to the third intensity of the logistic revelation. As usual the whole mass of thinking with some considerable invasion from the exterior mentality was brought in for transformation to the new form. Some progress was made, but interrupted by the necessity of a long struggle with the eye roga which attacked persistently all the morning, was persistently put back, but renewed the attack when on the point of elimination. It is noticeable that all thought was of the ideal kind, though of all ideal kinds, idealised mentality as well as Gnosis. The invaders could bring in no intellectual suggestion which was not given its luminous ideal translation whether into truth of mentality or Gnosis. Even the suggestions of the subconscious physical mind are thus translated into light of Gnosis. The lipi therefore which fixed the 5 & 7 as crucial dates for the gnostic siddhi, is amply justified in fact and in detail. The full conversion to the third intensity, especially of T still remains to be done.
   Success of the invasion was mostly in the physicality,roga. It amounts to the eye attacksuspended during the early afternoon, and some brief repetition of cough and retardation of the central roga.

r1919 08 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The highest Gnosis on Saturday began reconciling the dynamic inspirational and the actualist intuitional revelation in the pure revelatory union. This is now the thing that is in process. Except part of T and fresh arriving invasional thought which supports the physical asiddhi, all is changed to some kind of this highest Gnosis of the first intensity. T also is undergoing the transformation. In Samadhi the same process is in action at a lower stage[,] that of turning all into Gnosis at least of the third intensity.
   The eye attack has succumbed to the gnostic Tapas. This struggle has founded the true basis of ideal Arogya and of the whole physical siddhi. The gnostic method is being applied initially to all the members of the sharira; but the whole bodily consciousness has to be converted before it can make rapid headway.K.A has been well founded in the ideal form and is taking over into that form all its previous siddhis. Its obstacles are still mechanical discontinuity (almost destroyed, except as a result of long discontinuity[)], laxity of the system, oblivion by absorption, sleep. The positive dark veil of oblivion has been destroyed by light of Gnosis; only the mechanical oblivion survives its disappearance
   Vishaya and rupa are moving forward deliberately by steps, firmer than before, but there is no mastering rapidity. The quadruped form, so long resisted, has now reached a brilliant perfection in chitra and sthapatya which are extraordinarily active whenever they can find a background and attention.

r1919 08 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   T is arranging itself for a final dismissal of the remnants of positive defect, practically the excesses and deficiencies of stress of tapas, a final conversion of all telepathic perception into the highest logistic ideality of the three times, a taking up of actualistic and dynamic T into the full revelatory Gnosis. This is especially in outward things, as the inward is ready for the change to the hermetic ideality which can alone begin the reign of a quite positive certitude. At present all has been reduced to the lowest stress, on the borders between mind and Gnosis so as to get the proper action at this lower pitch where deficiency of light gives the largest scope to inferior working and error. The highest logistic T has begun there, but with some weakness. Incertitude and yet justification of both the actualistic and dynamic perceptions is being insisted upon, a repetition of the old method of purification
   In Samadhi K.A overcame more and more the obstacle of absorption and nidra. It now occupies all the ranges of samadhi and is kept in continuity not only in the antardarshi and lighter swapna, but in the depths of swapna where nidra is not present as an element. But even with nidra it now increasingly comes as a strong recurrence or a difficult but still growing continuity. The defect is that this recurrence tends to break the samadhi, bring back swapna to antardarshi or lighten it to the point where some perception of the outer world clings to the skirts of the inner absorption. The perception in deep swapna is of the pranic basis of the physical body, but also often of the physical body made sensible to the sukshma mind and indriyas. There is also a direction towards the comprehensive many-planed samadhi.
   The whole major insistence throughout the day has been on the K. Ananda. First of all the normal continuity has been founded in the settling of a great mass of gnostic K. Ananda on a pedestal of rocklike pratistha. Later this has faded and grown, half disappeared and returned, given place to a less certain fluid Ananda in the laxity of the mind and body, but the net upshot is a continuity only interrupted by sleep and distraction. The difficulties are being rapidly put aside. Laxity of the system no longer of itself brings on discontinuity, but only when it is supported by pramada, mental distraction. Absorption of thought also no longer imposes oblivion, except when there is this loose distraction or pramada of the channel mind in the physicality. Absorption in the object is at best only momentarily discontinuative; absorption of reading or writing only when extreme by necessity of attention; but this necessity is no longer really existent, since the Gnosis is capable of a wide and multiple dhyana. In the reading it is almost eliminated as a necessary factor, in the writing it is on the point of elimination. The one thing now really to be conquered is the loose mental distraction, a habit and not a necessity of the system. This gained in the evening, was brought out in full and prevented the complete actual continuity. It is assisted by the old desire of the physical mind for release from tapas, rest by inertia. Sleep also, not transformed towards samadhi, is a positive interruption.
   The highest logistic ideality in assured possession of the thought, preparing assured possession of the T; physical siddhi commencing finality in the ideal Kama Ananda. This fulfils the indication for the 11, though not to the extent of the entire .. completeness.

r1919 08 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Gnosis is proceeding with its preparation of T. K.A is left to fix itself in the new siddhi, but all the obstacles, sleep excepted, have ceased to exercise a necessary interrupting action. They live only by dependence on the lax distraction of the channel mentality. Samadhi is still occupied with the transformation of nidra. On the whole a day of intermediate relaxation.
   ***

r1919 08 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Gnosis is now definitely taking up the T from the border line towards the higher region. Hermetic ideality is beginning to show itself in an action from above on the logistic plane, while it more and more moulds the logistis itself into a predominantly hermetic logistis. This is in the thought, the T is being taken up by the inferior drashtri logistis, but this too is taking on a lower hermetic element, the fullness of dynamic certitude. Incertitude is giving way more and more to a relative certitude the exact temporary power, force, result is seen,thronged around by positive certitudes of immediately subsequent or slightly distant eventualities. Old difficulties are brought up by a lower seeing and immediately transformed to this positive vision. The process is only commencing its finality, but proceeds with a considerable rapidity. Nevertheless T full perfection cannot come in the logistis; but only a limited sufficiency and initial perfection.
   ***

r1919 08 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The ideality is advancing in the same steps. Thought is perfectly fixed in the Gnosis and rises to the hermetic logistic and the seer logistic ideality. T is being transformed by the logistic drashta,not the seer logistis, but with a touch of the hermeneusis. The old mentalities recur in the idealised incertitudes, but only to be interpreted by the light of Gnosis. There is no relapse to mentality, but only some lapse to this admissibility of idealised mental suggestions; they come from outside and the system is still capable of a subordinate mechanical response to them. The range of T is as yet small, restricted to the habitual field of action,except sometimes when a higher action develops its first luminous suggestions. This higher T is commonest in the lipi.
   Samadhi is as yet making no masterful progress. It is kept back by the siege of nidra supported by a strong tendency to physical and mental laxity which has reigned for the last two or three days. Rupa and drishya and vishaya have for the time being suspended their advance and are in a state of comparative suspension.

r1919 08 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The day was taken up with the development of this action which marks a decisive turning-point in the Gnosis. From the afternoon came, as often before in such crises, a lapse (for adjustment) into idealised mentality, no longer tinged with any dark tamas, but rather a vivid haze of light, a confusion of luminous incertitude. So long as this conversion of the Gnosis is not provided with its full base, the other siddhis attend their moment for renewed progression.
   ***

r1919 08 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Ideality of the seer Gnosis in the logistis is now successfully occupying the whole range of the T siddhi; the element of recurrent lower ideality or idealised mentality is approaching the minimum.
   The extension of Tapas in the physical being proceeds with the working of getting rid of the apravritti of mere prakashamaya amas; the acquiescence in asiddhi mechanically recurs, but is no longer accepted by the Shakti
  --
   The action of the superior Gnosis has again taken possession of the logistis. The base is a seer action modified to suit the lower key of the logistis, the force is a hermetic action informing the logistis with its higher luminosity and no longer dependent upon the actuality. This greater force is supreme in thought speech and thought-perception, even though still besieged there by a certain limitation of the surrounding mentality. In T it has begun to act and to evolve a true trikaldrishti acting upon the telepathic seeing and impose on it a certain kind of absolute certitude, as absolute as can be admitted in the logistis. The telepathic action itself is assuming the force of the seer logistis, though not yet perfect in this evolution. Tapas in its separate initiative (not preceded by or involved in knowledge) has risen in its major action to 65 and is even rising beyond it to 75 and 80. This movement is proceeding towards its completion
   Samadhi has developed in all but the nidramaya depths to the heights of the seer logistis. Where there is nidra, it is assuming the character of the lower intensities of the logistis informed with revelatory Gnosis, but the dream caprice often touches and spoils by its intervention. There are instances of a very perfect and sustained dream reading, also brief perfect converse.
   K.A has suddenly developed the highest seer logistic character in the mental body and when it so acts forms a sea of ananda around the body, but when the body itself is penetrated by the ananda this tends to cease. The Shakti is working to combine the Anandas of the mental and physical bodies. Ananda recurred with spontaneity in the Samadhi, but could not endure against the nidramaya absorption.

r1919 08 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Lipi 13 3 6 These are the siddhis which have to be brought forward and on which, in addition to the Gnosis of jnana and T the Shakti is most tending to concentrate.There is an attempt also to redevelop or rather to remanifest and reestablish the once manifested stable basis of the K. Ananda.
   K.A is reestablished, but not with a full force or continuity.

r1919 08 27, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Gnosis is leaning more upon the hermetic element in the highest seer logistis and seeking to make this the whole thought instrumentation, but the laxity still leans to a lesser force of seer logistis burdened with the siege of the old idealised uncertain mentality. The descents to lesser forms are decreasing in frequency and incidence.
   At night laxity and the lower form of dream; but in the morning some force of increasing lipi in the depths of samadhi.

r1927 01 06, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   What has been promised has been achieved. There remains the perfection of the supreme supermind taking up the supreme supramental supermind, the development of the Trikalsiddhi Tapas and the manifestation of the Gnosis. This from today to the 12.
   The fullness achieved has come on the 6 one day earlier than anticipated, but on the day promised. What was promised for the 7 was the completion of the first curve (or second, (1) 25-3 (2) 3 to 7 (3) 7 to 12). Tomorrow therefore the appearance .. of the Gnosis in the action of the supreme supermind
   ***

r1927 01 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The Gnosis has taken hold of the lesser movements of knowledge; not yet of the supreme supermind or the greater movements. It will do that now in spite of all difficulties.
   The Gnosis taking up the supermind means the TrikalsiddhiTapas.
   ***

r1927 01 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   I have prepared the ground for the Gnosis. The fulfilment begins today in the face of every denial.
   ***

r1927 01 09, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The taking up of T by Gnosis has already begun. It will be initially completed today. All these menaces will utterly disappear in a few days.
   This is the beginning. The rest will develop automatically throughout the evening and night.

r1927 01 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The movement yesterday took place, but was veiled and hampered. Today it is emerging in light. All the thought is being taken up by the derivative Gnosis. T has begun in all the movements,this was what was meant by initial completion; today it is spreading. The old obstructions however still remain in thought Ty [Telepathy] and other movements.
   Today thought and T will continue to develop
   As the Gnosis of thought progresses, Gnosis of the heart, the will, the vital movements will begin to develop. Here also the first touch was given this morning.
   ***

r1927 01 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yet it will be fulfilled. Today the T in the supreme supermind and Gnosis. T begins on the same level. This is contrary to all appearances, but it will happen.
   ***

r1927 01 12, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The supreme supermind has taken up the supreme supramental supermind and all the other inferior movements and is itself being penetrated by the Gnosis. Substantially done in all other thought action, this process is taking up T for its transformation. T has begun on this level, but that is not yet perfectly apparent.
   Today, complete T in supreme supermind Gnosis, initial T in Gnosis, increasing T in supreme supermind Gnosis. These three things.
   ***
   T is already gaining amplitude, but is interfered with by movements of incertitude, because T [in]1 s.s.gn. [supreme supermind Gnosis] is quite insufficient. It is however beginning to increase.
   ***
   The application to all things of T Gnosis or T Gnosis is a matter of time. It is the foundation of the thing that is the immediate work in hand. At the same time the application too need not be gradual, it may and will be rapid. A vertiginous rapidity is possible.
   ***

r1927 01 13, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The T in supreme supermind Gnosis acted, but not on a large scale. Something of the other two indications came into practice, but not sufficiently to satisfy the demand of the intelligence.
   The dealings with the body are not yet clearly final. In most matters there is a progress or a stability in the stage acquired, but there is a successful relapse in the eye and possibly in one or two other places.
  --
   There is undoubtedly a large scale progress in the thought-siddhi and all its instruments. The form of the supreme supermind is about to be universal, only the substance of Gnosis in it is still insufficient.
   The preparation for T and T is evident, but the obstruction is violent and partially successful.
  --
   The development of the Gnosis above and in the supreme supermind can alone conquer the obstruction in its last lines.
   ***

r1927 01 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Today the Gnosis in T (tapas). Also the Gnosis above the supermind in T tapas.
   ***

r1927 01 15, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The work seems rather to be turned towards increasing a relative Samata and Faith than in bringing the Gnosis. In the latter movement there is only evident a strong clouding obstruction behind which no doubt some work is being done.
   ***
  --
   It is evident also that a kind of Gnosis is taking possession of T; but there is still an immense amount of work to be done. There is too a kind of Gnosis descending from above, but it is not yet free nor rich in circumstance nor absolute to the mind in its conveyance of certitude. There is also some Gnosis of T. All these things however although they begin to come more rapidly and freely, are still initial, hampered and poor in affluence.
   ***
  --
   Today, Gnosis takes possession of all thought and T. Gnosis in T develops in the supermind and above it.
   The invincible Gnosis of the Divine will make its first appearance.
   ***

r1927 01 16, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The possession of all thought and T by the Gnosis is increasing, but it is frequently interrupted. The invincible Gnosis seems to appear, but in too thick and mixed a mass of movement and itself too occasional to create a clear recognition or an assured confidence.
   ***
  --
   The divine Gnosis in T, that which is above the Telepathic and above the Tapasic trikalsiddhi and above the combination of these things, is beginning to manifest but only as a kind of occasional point or star above the mass movement.
   ***

r1927 01 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Gnosis continues to develop in the thought-siddhi and its instruments. Today the T.
   It had been predicted that something would be done in six days for the healing in her body, that is by the 17, and in fact a great relief and amelioration is evident; but not the decisive cure that had been taken to be the sense of the promise.

r1927 01 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Development of Gnosis in thought-siddhi and its instruments. Continued growth of T.
   ***

r1927 01 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Yesterday there was a strong attempt to dismiss [finally]1 the remnants of intellect, ideality, supramentality and after giving full play to the supramental and supreme supramental to pass beyond to the supreme supramental mind in the supreme supermind so as to prepare the strongest forms for the T and Gnosis.
   Afterwards a crisis of questioning and a renunciation of personal action (in the suggestive mental Devasura) and an entire passivity in which some kind of action professedly gnostic or semi-gnostic is going on in a narrow and rigid form of inspirational imperative and a minor form of interpretative imperative thoughtforce
  --
   The development of Gnosis in the thought-siddhi and its instruments shall continue, also the growth of T and T.
   ***

r1927 01 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Development of supreme supermind, Gnosis and T continues. But the obstruction and partiality of result also continue.
   ***

r1927 01 21, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   This morning free Gnosis in all the movements of the thought-siddhi and its instruments in a rapid and almost instantaneous development. This is the first free and large movement of the involved method.
   ***

r1927 01 23, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   T grows rapidly in Gnosis. T in T seems definitely to have begun, but not yet in unmixed Gnosis.
   ***

r1927 01 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The adverse movement continues. Especially T and T seem petty in their achievement and full of error and incertitude. It is doubted whether Gnosis is at all manifested or anything but a mixed mind and supermind with at most a few true supramental movements.
   ***

r1927 01 25, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   In the morning after a violent struggle continuing from the last few days, the conviction of falsehood began to lessen. Thought in the supramentalities and supramental began to arrange itself in the Gnosis as had already been done with thought in the intuitive forms and processes. All these movements no longer exist in their initial and independent forms, but have been taken up into the supreme supramental and supreme supermind. The highest interpretative imperative acts as an intermediary force, lifting the former into the latter.
   Organised T and T in these forms is at last preparing. Hitherto it was all in the lesser powers.

r1927 01 26, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   Again a strong attack and confusion in the morning. Attempt of the chaos of the mind movements to reestablish its reign under pretence of transforming finally the supramentality into Gnosis.
   ***

r1927 04 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   There is a sure means of distinguishing the truth from the falsehood. Pause and refer to the Light of the Gnosis.
   The truth that comes may not be all the truth, but it is that which is needed and effective at the moment.

r1927 04 08, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   First the decisive T, the exact T, the perfect thought in the Gnosis or at least in the supramental Gnosisie the three degrees intuition, supermind, gnostic supermind, if not yet in the fourth or supreme degree of divine Gnosis.
   Second, the consciousness gnostic in all the body and all the environmental atmosphere.

r1927 04 09b, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The first gradation of the Gnosis, ie the intuitivity, is being now securely organised in a universal and automatic action.
   It is still mixed with mental stuff, imperfect therefore, limited in scope, insecure in decisive T; but it is there.

r1927 04 10, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The forms of the Gnosis are in final preparation. The three things required yesterday are being done, but as yet there is nothing definite. The truth thought is however becoming easy and automatic.
   Let the T grow swiftly.

r1927 04 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   All the movements are being reduced to Gnosis, first those that were intellectual.
   Remarkable movements of tapasic T.

r1927 10 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A day of great and rapid progress. The supreme supermind forms have begun to be normalised and taken up by the Gnosis. T has made some, although still a hampered progress. T is now normal. Telepathies are becoming automatic but still need for their manifestation a slight sanyama. Ananda (shrra) rapidly progresses. Samadhi has made some advance.
   ***

r1927 10 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   A day of relaxation, dismissal of out-of-date elements and preparation for the descent of Gnosis into the overmind system.
   These four days are for the transition to Gnosis. Afterwards the whole system will be perfected and applied before there is the ascent to the supermind plane.
   ***

r1927 10 31, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
   The supermind is increasing in the supramentalised movements and Gnosis in the supramental movements.
   Ananda is taking possession and becomes automatic, needing only memory or a little attention to act at once. All vision, hearing, smell, taste, touch is now anandamaya; even all that is seen, heard, sensed is beginning to be felt as full of ananda and even as if made of Ananda. Sahaituka Ananda of all except event is now automatic. Ahaituka Ananda within the body shows signs of reaching the same state, but has not quite reached it. This is the only physical siddhi that promises to be soon initially complete; for arogya is still hampered by obstinate minute fragments of illness.

Talks With Sri Aurobindo 1, #unset, #Arthur C Clarke, #Fiction
  and finally the Gnosis which could be his "Illumination". In that way his
  scheme is more understandable.

The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
   Gnosis), doctrine of the Gnostics, and philosophy of the Magi. We know that Gnosis was the
  body of the sacred knowledge, which the Magi carefully kept secret and which, for the
  initiates, was the object of esoteric teaching. But the Greek root, where gnomon and Gnosis
  derive from, also formed another Greek word [*492-6] (gnome), corresponding to our word
  --
  knowledge of the ancient Gnosis.
  Was the Knighthood totally unrelated to the building of this curious Sundial, or at least to its

the Eternal Wisdom, #unset, #Arthur C Clarke, #Fiction
  Vijnana or Gnosis View Similar The Psychology of Social Development - XIV
  Arya : A Philosophical ReviewVol. 04 - 15th September 1917The Eternal WisdomSimplicity: Modesty
  --
  Vijnana or Gnosis View Similar The Psychology of Social Development - XIV
  The Conditions of Gnosis View Similar The Psychology of Social Development - XV
  Arya : A Philosophical ReviewVol. 04 - 15th October 1917The Eternal WisdomDisinterestedness
  --
  The Conditions of Gnosis View Similar The Psychology of Social Development - XV
  The Divine Birth and Divine Works - II View Similar The Psychology of Social Development - XVI

The Riddle of this World, #unknown, #Unknown, #unset
  to the Divine Gnosis. Those levels are not yet the Supermind, but they
  can receive something of its knowledge.
  --
  Supermind or Divine Gnosis. That is the reason why they got confused
  about Maya (Overmind-Force or Vidya-Avidya), and took it for the

WORDNET



--- Overview of noun gnosis

The noun gnosis has 1 sense (no senses from tagged texts)
                    
1. gnosis ::: (intuitive knowledge of spiritual truths; said to have been possessed by ancient Gnostics)


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun gnosis

1 sense of gnosis                          

Sense 1
gnosis
   => intuition
     => basic cognitive process
       => process, cognitive process, mental process, operation, cognitive operation
         => cognition, knowledge, noesis
           => psychological feature
             => abstraction, abstract entity
               => entity


--- Hyponyms of noun gnosis
                                    


--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun gnosis

1 sense of gnosis                          

Sense 1
gnosis
   => intuition




--- Coordinate Terms (sisters) of noun gnosis

1 sense of gnosis                          

Sense 1
gnosis
  -> intuition
   => feeling, intuitive feeling
   => gnosis
   => insight, sixth sense
   => immediacy, immediate apprehension
   => inspiration




--- Grep of noun gnosis
astereognosis
atopognosis
diagnosis
differential diagnosis
gnosis
medical diagnosis
medical prognosis
prenatal diagnosis
prognosis
telegnosis
topognosis



IN WEBGEN [10000/313]

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https://tvtropes.org/pmwiki/pmwiki.php/Creator/Psygnosis
https://tvtropes.org/pmwiki/pmwiki.php/Main/DelayedDiagnosis
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Diagnosis Murder (1993 - 2001) - Diagnosis Murder follows Dr. Mark Sloan, the chief of internal medicine, at LA's Community General Hospital. Dr. Sloan, much like Jessica Fletcher of Murder, She Wrote, has a magnetic quality that apparently draws murders to him. Every week, Dr. Sloan stumbles across murders, either acting in his ro...
An Early Frost(1985) - One of the first movies to deal with AIDS, this made-for-TV drama is about a young man named Michael Pierson (Aidan Quinn) and the emotional process of dealing with his AIDS diagnosis.
50/50 (2011) ::: 7.6/10 -- R | 1h 40min | Comedy, Drama, Romance | 30 September 2011 (USA) -- Inspired by a true story, a comedy centered on a 27-year-old guy who learns of his cancer diagnosis and his subsequent struggle to beat the disease. Director: Jonathan Levine Writer:
Diagnosis Murder ::: TV-PG | 45min | Crime, Drama, Mystery | TV Series (19932001) -- Dr. Mark Sloan has a knack for getting into trouble, negotiating the twists and turns of mysteries and solving crimes with the help of his son, Steve, a homicide detective. Creator:
Ordinary Love (2019) ::: 6.6/10 -- R | 1h 32min | Drama, Romance | 14 February 2020 (USA) -- An extraordinary look at the lives of a middle-aged couple in the midst of the wife's breast cancer diagnosis. Directors: Lisa Barros D'Sa, Glenn Leyburn Writer: Owen McCafferty
The Big C ::: TV-MA | 30min | Comedy, Drama | TV Series (20102013) -- A suburban mother faces her cancer diagnosis while trying to find humor and happiness as well. Creator: Darlene Hunt
The Death of Mr. Lazarescu (2005) ::: 7.9/10 -- Moartea domnului Lzrescu (original title) -- The Death of Mr. Lazarescu Poster Mr. Lzrescu, a dying old man, is shuttled from hospital to hospital by a loyal paramedic as doctors refuse to operate and no one can agree on a diagnosis. Director: Cristi Puiu Writers: Cristi Puiu, Razvan Radulescu
https://chataboutheroesrp.fandom.com/wiki/Diagnosis
https://diagnosismurder.fandom.com/wiki/
https://dreamlords.fandom.com/wiki/Major_Gnosis_Infusion
https://dreamlords.fandom.com/wiki/Minor_Gnosis_Infusion
https://forgottenrealms.fandom.com/wiki/Starry_Gnosis
https://house.fandom.com/wiki/Diagnosis
https://memory-alpha.fandom.com/wiki/Diagnosis
https://memory-alpha.fandom.com/wiki/Prognosis
https://non-aliencreatures.fandom.com/wiki/Gnosis
https://whitewolf.fandom.com/wiki/Gnosis_(MTAw)
https://whitewolf.fandom.com/wiki/Gnosis_(WTA)
Ex-Arm -- -- Visual Flight -- 12 eps -- Manga -- Action Ecchi Sci-Fi Seinen -- Ex-Arm Ex-Arm -- 2014: Akira Natsume seems to almost have a phobia of electrical devices while also being very good at diagnosing them. He resolves to change himself for the better and get a girlfriend like his older brother did. ...But then Akira suddenly dies in an accident. 16 years later a special policewoman and her android partner retrieve and activate a highly advanced AI and superweapon called EX-ARM and put it into full control of their ship as a last resort. Turns out the AI is actually just Akira's brain! -- -- (Source: MU) -- -- Licensor: -- Crunchyroll -- 59,240 2.98
Little Busters! -- -- J.C.Staff -- 26 eps -- Visual novel -- Slice of Life Comedy Supernatural Drama School -- Little Busters! Little Busters! -- As a child, Riki Naoe shut himself from the world, thanks to a diagnosis of narcolepsy following the tragic deaths of his parents. However, Riki is saved when, one fateful day, a boy named Kyousuke recruits him into a team who call themselves the Little Busters. Accompanied by Masato, Kengo, and Rin, these misfits spend their childhood fighting evil and enjoying their youth. -- -- Years pass, and even in high school, the well-knit teammates remain together. Kyousuke decides to re-ignite the Little Busters by forming a baseball team as it will be his last school year with them. They have a problem though: there aren't enough members! The tables have turned, for it is now Riki's turn to reach out and recruit new friends into the Little Busters, just like Kyousuke had once done for him. -- Then, an omen surfaces—Rin finds a strange letter attached to her cat, assigning them the duty of uncovering the "secret of this world" by completing specific tasks. Just what is this secret, and why is it being hidden? It's up to the Little Busters to find out! -- -- -- Licensor: -- Sentai Filmworks -- TV - Oct 6, 2012 -- 241,826 7.51
Little Busters! -- -- J.C.Staff -- 26 eps -- Visual novel -- Slice of Life Comedy Supernatural Drama School -- Little Busters! Little Busters! -- As a child, Riki Naoe shut himself from the world, thanks to a diagnosis of narcolepsy following the tragic deaths of his parents. However, Riki is saved when, one fateful day, a boy named Kyousuke recruits him into a team who call themselves the Little Busters. Accompanied by Masato, Kengo, and Rin, these misfits spend their childhood fighting evil and enjoying their youth. -- -- Years pass, and even in high school, the well-knit teammates remain together. Kyousuke decides to re-ignite the Little Busters by forming a baseball team as it will be his last school year with them. They have a problem though: there aren't enough members! The tables have turned, for it is now Riki's turn to reach out and recruit new friends into the Little Busters, just like Kyousuke had once done for him. -- Then, an omen surfaces—Rin finds a strange letter attached to her cat, assigning them the duty of uncovering the "secret of this world" by completing specific tasks. Just what is this secret, and why is it being hidden? It's up to the Little Busters to find out! -- -- TV - Oct 6, 2012 -- 241,826 7.51
Shinsatsushitsu -- -- - -- 1 ep -- Original -- Dementia Horror -- Shinsatsushitsu Shinsatsushitsu -- In Kei Oyama's grim Consultation Room, a medical diagnosis triggers a wave of traumatic fantasies, portrayed in greyish pencil drawings that waver as if left out for too long in the rain. -- -- (Source: Sydney Morning Herald) -- Movie - ??? ??, 2005 -- 1,386 4.51
Sol Bianca -- -- AIC -- 2 eps -- Original -- Action Sci-Fi Adventure Space -- Sol Bianca Sol Bianca -- Five female pirates pilot the Sol Bianca, a starship with a higher level of technology than any other known. With it, they seek out riches, such as the Gnosis, an legendary item of power, and pasha, the most valuable mineral in the galaxy. Along the way, they must consider a stowaway's quest to save the one he loves, and seek revenge against those that have wronged them. -- -- (Source: ANN) -- -- Licensor: -- ADV Films -- OVA - Mar 21, 1990 -- 4,975 6.34
Tengen Toppa Gurren Lagann Movie 2: Lagann-hen -- -- Gainax -- 1 ep -- Original -- Action Mecha Sci-Fi Space Super Power -- Tengen Toppa Gurren Lagann Movie 2: Lagann-hen Tengen Toppa Gurren Lagann Movie 2: Lagann-hen -- Humans have enjoyed their lavish, peaceful, and prosperous lives for seven years since the day the almighty Spiral King was defeated—the day they reclaimed their homeland, Earth. However, the boon of this lifestyle leaves them unprepared when an unknown, hostile threat arises due to the ever-growing human population. This calamity is the Anti-Spiral—a fearsome enemy with unparalleled power. -- -- As the Spiral King's prognosis postulating the destruction of "The Spiral's World" begins to come true, the pieces are in place, and Team Dai-Gurren is ready. With his late brother's hope to see a better future for mankind, Simon—along with Nia Teppelin and the rest of the team—is determined to overthrow the mighty Anti-Spiral in order to revive humanity's lost hope. -- -- -- Licensor: -- Aniplex of America -- Movie - Apr 22, 2009 -- 173,536 8.57
Xenosaga The Animation -- -- Toei Animation -- 12 eps -- Game -- Action Mecha Sci-Fi Shounen Space -- Xenosaga The Animation Xenosaga The Animation -- The year is T.C. 4767. Four thousand years have passed since humanity abandoned its birthplace, the planet Earth. Beset by the hostile alien Gnosis, mankind is now scrambling to find ways to defeat this threat to their existence. The development of KOS-MOS (a specialized android with amazing capabilities) by Vector engineer Shion Uzuki was one response to the threat. But when their ship is destroyed by the Gnosis, Shion and her companions find themselves thrust into the middle of a battle with no clear sides... -- -- (Source: Anime-Planet) -- 18,083 6.36
Xenosaga The Animation -- -- Toei Animation -- 12 eps -- Game -- Action Mecha Sci-Fi Shounen Space -- Xenosaga The Animation Xenosaga The Animation -- The year is T.C. 4767. Four thousand years have passed since humanity abandoned its birthplace, the planet Earth. Beset by the hostile alien Gnosis, mankind is now scrambling to find ways to defeat this threat to their existence. The development of KOS-MOS (a specialized android with amazing capabilities) by Vector engineer Shion Uzuki was one response to the threat. But when their ship is destroyed by the Gnosis, Shion and her companions find themselves thrust into the middle of a battle with no clear sides... -- -- (Source: Anime-Planet) -- -- Licensor: -- ADV Films, Funimation -- 18,083 6.36
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Abarognosis
Agnosia
Agnosia (film)
Agnosia microta
Agnosia orneus
Amaxia gnosia
Anosognosia
Apperceptive agnosia
Astereognosis
Auditory verbal agnosia
Autotopagnosia
Barognosis
Caenognosis
Caenognosis incisa
Computer-aided diagnosis
Current Medical Diagnosis and Treatment
Cygnosic
Diagnosis
Diagnosis (artificial intelligence)
Diagnosis code
Diagnosis: Death
Diagnosis for Death
Diagnosis Mercury
Diagnosis: Murder
Diagnosis: Murder (film series)
Diagnosis of Asperger syndrome
Diagnosis of exclusion
Diagnosis of HIV/AIDS
Diagnosis of malaria
Diagnosis-related group
Diagnosis X
Differential diagnosis
Dual diagnosis
Epignosis
Every Patient Tells a Story: Medical Mysteries and the Art of Diagnosis
Finger agnosia
Gender bias in medical diagnosis
Gian Domenico Romagnosi
Gnosiology
Gnosis
Gnosis (disambiguation)
Gnosis (magazine)
Heterotopagnosia
Histopathologic diagnosis of dermatitis
ICHD classification and diagnosis of migraine
Laboratory diagnosis of viral infections
List of Diagnosis: Murder characters
List of Diagnosis: Murder episodes
Machine diagnosis
Medical diagnosis
Merck Manual of Diagnosis and Therapy
Multiple sclerosis diagnosis
Myocardial infarction diagnosis
Nursing diagnosis
Overdiagnosis
Periodontal diagnosis and classification
Preimplantation genetic diagnosis
Prognosis
Prognosis (disambiguation)
Program for Climate Model Diagnosis and Intercomparison
Prosopagnosia
Psygnosis
Pulse diagnosis
Retrospective diagnosis
RPR problem diagnosis
Self-diagnosis
Simultanagnosia
Social-emotional agnosia
Tuberculosis diagnosis
User:Bluerasberry/Preventing Overdiagnosis 2013
Visual agnosia
Visuospatial dysgnosia
Wastebasket diagnosis



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