Index, bigindex

classes ::: root, God, meta, concept, map, Being, person, place, thing, remember, main, Deity, noun, adjective, select,
children ::: 2.11 - The Kingdoms and Godheads of the Greater Mind (summary), God (is), God (quotes), God (quotes old), God (verbs), is God? (quotes)
branches ::: be God, God, Goddess, Godheads, God is, God of, Gods, is God, is God?, know God, love God, of God, remember God, remembering God, See God, serve God, the Gods, to God, why God?

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

word class:root

  2020-06-24 - Okay.. so this note existed before, but was mostly quotes, so much mostly quotes that it is now nearly completely empty when the quotes got their own page "God (quotes)". and so its sad. But in a way it makes sense because a first major relation is through the wisdom of others, as it is the most inconceivable thing.

  Brahman, the Mother the Absolute, the Supreme, Shakti, the Self, the Supreme Reality, the All, the Transcendent, the One in all aspects, the Supermind, Satchitananda,

SECTIONS FROM GQ ::: Names, Definitions, Powers, Forms, Relations, Verbs, Adjectives, Questions, Notes
see also ::: God (relations), God (powers), God (forms), God (names), God (quotes)
see also ::: is God?, is God? (quotes)
see also ::: Supermind, Satchitananda, the Mother the Light, powers, the Gods, the Universe, the Overmind, the Goddess, the Psychic Being
see also ::: Deity, Spirit

word class:noun
word class:adjective
child:the Supermind


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02.05 - The Godheads of the Little Life
02.06 - The Kingdoms and Godheads of the Greater Life
02.09 - The Paradise of the Life-Gods
02.10 - The Kingdoms and Godheads of the Little Mind
02.11 - The Kingdoms and Godheads of the Greater Mind
1.01 - Soul and God
1.02.1 - The Inhabiting Godhead Life and Action - Brahman Oneness of God and the World
1.03 - The Gods, Superior Beings and Adverse Forces
1.14 - The Sand Waste and the Rain of Fire. The Violent against God. Capaneus. The Statue of Time, and the Four Infernal Rivers.
1-2-3 of God - The Hour of God - The Involved and Evolving Godhead
1967-05-24.2 - Defining God
2.02 - Meeting With the Goddess
2.08 - God in Power of Becoming
2.1.01 - God The One Reality
2.11 - The Kingdoms and Godheads of the Greater Mind (summary)
2.14 - The Unpacking of God
2.17 - The Progress to Knowledge - God, Man and Nature
3.01 - Fear of God
3.03 - The Godward Emotions
3.1.20 - God
5.01 - On the Mysteries of the Ascent towards God
5.1.02 - The Gods
6.1.04 - A Gods Labour
7.2.06 - Rose of God
7.5.30 - The Godhead
7.5.31 - The Stone Goddess
7.6.12 - The Mother of God
All are seeing God always. But they do not know it.
aspects of God
attributes of God
Beauty of God
be God
body of God
Book 1 - The Council of the Gods
breath or God
BS 1 - Introduction to the Idea of God
CHAPTER 25 - Describes the great gain which comes to a soul when it practises vocal prayer perfectly. Shows how God may raise it thence to things supernatural.
CHAPTER 41 - Speaks of the fear of God and of how we must keep ourselves
City of God
Conversations With God An Uncommon Dialogue
depths of God
essence of God
experience of God
experiment of God
Face of God
faith in God
For it is in God alone...
God and OCCULT
God and POETRY
God and Programming
God and SAGES
God Emptiness and the True Self
God is
God (is)
God is the answer to every question.
God of
God (quotes)
God (quotes old)
Gods process of creating the Universe
God (verbs)
Grace of God
How to see God? To see Him is to be consumed by Him.
idea of God
image of God
is God
is God?
is God? (quotes)
is Sri Aurobindo God?
It is by God's Grace that you think of God!
know God
knowledge of God
Lecture 000 - Is God?
Lecture 001 - On God
Levels of relation to God
love God
Love of God
manifestation of God
Many are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realise Him.
Mind of God
name of God
Names of God
of God
One who loves God finds the object of his love everywhere.
Power of God
presence of God
questions about God
realisation of God
remember God
remembering God
See God
serve God
sight of God
Songs of God
soul of God
the Book of God
the God object
the God of Computation
the Gods
think of God
thoughts of God
to God
To see God is to be God. He alone is.
Tower of God
vision of God
Voice of God
Waiting for Godot
why God?
will of God
Wisdom of God
Word of God
work of God
select ::: Being, God, injunctions, media, place, powers, subjects,
favorite ::: cwsa, everyday, grade, mcw, memcards_(table), project, project_0001, Savitri_(cento), Savitri_(extended_toc), the_Temple_of_Sages, three_js, whiteboard,
temp ::: consecration, experiments, knowledge, meditation, psychometrics, remember, responsibility, temp, the_Bad, the_God_object, the_Good, the_most_important, the_Ring, the_source_of_inspirations, the_Stack, the_Tarot, the_Word, top_priority, whiteboard,

--- DICTIONARIES (in Dictionaries, in Quotes, in Chapters)

god ::: a being conceived as the perfect, omnipotent, omniscient originator and ruler of the universe, the principal object of faith and worship in monotheistic religions. gods, gods’, God’s, Gods, God-bliss, God-born, god-chant, God-child, god-children, God-ecstasy, God-face, God-frame, God-Force, God-given, god-haunts, God-instinct’s, God-joy, God-Light, god-kind, God-knowledge, God-language, God-light, god-mind, god-phase, God-spark, god-speech, God-state, god-touch, God-vision’s, god-wings, child-god, dream-god’s, half-god, Sun-god’s. :::

god ::: Sri Aurobindo: “. . . the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature, — all this is what we mean by God, . . . .” *The Life Divine

gods ::: Sri Aurobindo: “The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.” *The Upanishads :::

goddess ::: a female god or deity. Goddess, goddess’, goddesses, Goddesses, Earth-Goddess, wind-goddess. :::

godhead ::: Sri Aurobindo: “. . . the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” *Essays on the Gita :::

godless ::: without God; without regard to God; without acknowledging God. :::

godlike ::: 1. Resembling or of the nature of a god or God; divine. 2. Appropriate to or befitting a god. :::

godlings ::: minor gods; inferior deities, those imagined as possessing little power, esp. those whose influence or authority is entirely local. :::

godward ::: toward God. Godward. :::

godchild ::: n. --> One for whom a person becomes sponsor at baptism, and whom he promises to see educated as a Christian; a godson or goddaughter. See Godfather.

goddaughter ::: n. --> A female for whom one becomes sponsor at baptism.

goddess ::: n. --> A female god; a divinity, or deity, of the female sex.
A woman of superior charms or excellence.

gode ::: a. & n. --> Good.

godelich ::: a. --> Goodly.

goden ly ::: adv. --> In golden terms or a golden manner; splendidly; delightfully.

gode-year ::: n. --> The venereal disease; -- often used as a mild oath.

godfather ::: n. --> A man who becomes sponsor for a child at baptism, and makes himself a surety for its Christian training and instruction. ::: v. t. --> To act as godfather to; to take under one&

god-fearing ::: a. --> Having a reverential and loving feeling towards God; religious.

god ::: a. & n. --> Good. ::: n. --> A being conceived of as possessing supernatural power, and to be propitiated by sacrifice, worship, etc.; a divinity; a deity; an object of worship; an idol.
The Supreme Being; the eternal and infinite Spirit, the

godhead ::: n. --> Godship; deity; divinity; divine nature or essence; godhood.
The Deity; God; the Supreme Being.
A god or goddess; a divinity.

godhood ::: n. --> Divine nature or essence; deity; godhead.

godild ::: --> A corruption of God yield, i. e., God reward or bless.

godless ::: a. --> Having, or acknowledging, no God; without reverence for God; impious; wicked.

godlike ::: a. --> Resembling or befitting a god or God; divine; hence, preeminently good; as, godlike virtue.

godlily ::: adv. --> Righteously.

godliness ::: n. --> Careful observance of, or conformity to, the laws of God; the state or quality of being godly; piety.

godling ::: n. --> A diminutive god.

godly ::: n. --> Pious; reverencing God, and his character and laws; obedient to the commands of God from love for, and reverence of, his character; conformed to God&

godlyhead ::: n. --> Goodness.

godmother ::: n. --> A woman who becomes sponsor for a child in baptism. See Godfather

godown ::: n. --> A warehouse.

godroon ::: n. --> An ornament produced by notching or carving a rounded molding.

godsend ::: n. --> Something sent by God; an unexpected acquisiton or piece of good fortune.

godship ::: n. --> The rank or character of a god; deity; divinity; a god or goddess.

godsib ::: n. --> A gossip.

godson ::: n. --> A male for whom one has stood sponsor in baptism. See Godfather.

godspeed ::: n. --> Success; prosperous journeying; -- a contraction of the phrase, "God speed you."

godward ::: adv. --> Toward God.

godwit ::: n. --> One of several species of long-billed, wading birds of the genus Limosa, and family Tringidae. The European black-tailed godwit (Limosa limosa), the American marbled godwit (L. fedoa), the Hudsonian godwit (L. haemastica), and others, are valued as game birds. Called also godwin.

God ::: the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the Cosmos and Lord of Nature. God is the All and that which transcends the All.

Godhead ::: the one supreme divine Being.

Gods ::: Personalities and Powers of the dynamic Divine.

goda id revato madah ::: the intoxication of thy ecstasy gives indeed the Light. [RV 1.4.2]

GOD AND AfAN. ::: Man becomes God, and all human acti- vity reaches its highest and noblest v%hen it succeeds in bringing body, heart and mind into touch with spirit.

GOD AND NATURE. ::: God is the reverse side of Nature,

--- QUOTES [1000 / 1000 - 500 / 500] (in Dictionaries, in Quotes, in Chapters)

KEYS (10k)

  591 Sri Aurobindo
   42 Sri Ramakrishna
   38 Sri Ramana Maharshi
   20 Anonymous
   15 Swami Vivekananda
   14 Saint Augustine of Hippo
   12 The Mother
   12 Saint Teresa of Avila
   10 Pierre Teilhard de Chardin
   8 Saint John of the Cross
   7 Saint Augustine
   7 Meister Eckhart
   7 Jalaluddin Rumi
   7 Epictetus
   6 Voltaire
   6 Thomas Keating
   5 Soren Kierkegaard
   5 Heraclitus
   5 Carl Jung
   5 Aleister Crowley
   4 Hermes
   4 C S Lewis
   3 Saint Thomas Aquinas
   3 Saint Benedict of Nursia
   3 Robert Heinlein
   3 Ralph Waldo Emerson
   3 Plato
   3 Paramahansa Yogananda
   3 Kabir
   3 John
   3 Edgar Allan Poe
   3 Albert Einstein
   2 Vikings
   2 Swami Avdheshanand
   2 Sappho
   2 Saint Bernard of Clairvaux
   2 Saadi
   2 Rabindranath Tagore
   2 Pindar
   2 Marcus Aurelius
   2 Maimonides
   2 Ken Wilber
   2 Joseph Campbell
   2 Johann Wolfgang von Goethe
   2 Ibn Arabi
   2 Hazrat Inayat Khan
   2 Hafiz
   2 Friedrich Nietzsche
   2 Emanuel Swedenborg
   2 Dion Fortune
   2 Dante Alighieri
   2 Blaise Pascal
   2 Bertrand Russell
   2 Baruch Spinoza
   2 Aeschylus
   2 Abu Hamid al-Ghazali
   1 _Ibn_Arabi.html">and there is nothing in the existent realm that is not a lover
   1 Yiddish Proverb
   1 William Blake
   1 Wikipedia
   1 Werner Heisenberg
   1 Vivekananda
   1 Vincent van Gogh
   1 Venerable Bede
   1 Vemana
   1 Velimir Khlebnikov
   1 the Temple of Apollo at Delphi
   1 Tecumseh
   1 Swetaswatara Upanishad VI.18
   1 Susan Sontag
   1 Susan B Anthony
   1 Sura
   1 Sri Yogi Ramsuratkumar
   1 Sri Chinmoy
   1 Socrates
   1 Shams Tabrizi
   1 Shakespeare
   1 Saul Williams
   1 Saint Padre Pio of Pietrelcina
   1 Saint John Bosco
   1 Saint Gregory of Nazianzus
   1 Saint Francis of Assisi
   1 Saint Charles Borromeo
   1 Saint Anselm of Canterbury
   1 Saint Ambrose
   1 Robert Anton Wilson
   1 Ram Dass
   1 Publilius Syrus
   1 Proclus
   1 Plutarch
   1 Plotinus
   1 Peter J Carroll
   1 Paul Washer
   1 Oscar Wilde
   1 Orson Welles
   1 Nikola Tesla
   1 Mother Teresa
   1 Michio Kaku
   1 Matsuo Basho
   1 Mahatma Gandhi
   1 Louis Pasteur
   1 Leo Tolstoy
   1 Kurt Vonnegut Jr.
   1 Kurt Godel
   1 King Solomon
   1 Khalil Gibran
   1 Jorge Luis Borges
   1 John of the Cross
   1 John Milton
   1 Jean-Paul Sartre
   1 James Joyce
   1 Isaac Newton
   1 I Corinthians II
   1 Homer
   1 Hippocrates
   1 Heraclitusa
   1 Henri Bergson
   1 Godard
   1 G K Chesterton
   1 Georg Wilhelm Friedrich Hegel
   1 George Herbert
   1 George Bernard Shaw
   1 Georg C Lichtenberg
   1 Frank Visser
   1 Farid-ud-din-attar
   1 Ernest Holmes
   1 E O Wilson
   1 Eliphas Levi
   1 Elbert Hubbard
   1 Edwin Louis Cole
   1 Edith Stein
   1 Diogenes
   1 Charles Baudelaire
   1 Cervantes
   1 Bhagavad Gita XI. 38
   1 Bhagavad Gita
   1 Beethoven
   1 Baha-ulalh
   1 Arthur C Clarke
   1 Aristotle
   1 Archibald Thomas Robertson
   1 Angelus Silesius
   1 Alan Watts
   1 Alan Perlis
   1 A C Bhaktivedanta Swami Prabhupada
   1 Abraham Joshua Heschel


   20 Seth Godin
   18 Anonymous
   9 Plato
   6 Rumi
   6 Max Lucado
   5 Sri Chinmoy
   5 Rick Riordan
   5 Carl Jung
   4 Tupac Shakur
   4 Ovid
   4 Joel Osteen
   4 Aristotle
   3 Yann Martel
   3 Victor Hugo
   3 Neville Goddard
   3 Martin Luther
   3 Leo Tolstoy
   3 Joyce Meyer
   3 John Green
   3 Jim Butcher
   3 Jean Luc Godard
   3 Friedrich Nietzsche
   3 Euripides
   3 E N Joy
   3 Blaise Pascal
   3 Baruch Spinoza
   3 Anne Sexton
   2 William Shakespeare
   2 Terry Pratchett
   2 Swami Vivekananda
   2 Steven James
   2 Stephen King
   2 Sri Ramana Maharshi
   2 Sri Aurobindo
   2 Simone Weil
   2 Robert Goddard
   2 Robert Frost
   2 Rick Warren
   2 Richelle Mead
   2 Pope Francis
   2 Plautus
   2 Pittacus Lore
   2 Nicholas Sparks
   2 Mike Dooley
   2 Menander
   2 Meister Eckhart
   2 Maya Banks
   2 Matthew Henry
   2 Mahatma Gandhi
   2 John Milton
   2 Janet Morris
   2 James Brown
   2 Horace
   2 Homer
   2 Harlan Coben
   2 Desmond Tutu
   2 Dante Alighieri
   2 C S Lewis
   2 Bob Dylan
   2 Billy Graham
   2 Bill Cosby
   2 A W Tozer
   2 Arthur Rimbaud
   2 Aeschylus
   2 Abraham Lincoln

1:God is Love. ~ John,
2:God is Light. ~ John,
3:God ever geometrizes. ~ Plato,
4:Student, tell me, what is God? ~ Kabir,
5:To forget God is a waste of Time. ~ ,
6:What is, is God. ~ Sri Ramana Maharshi,
7:No man hath seen God at any time. ~ John,
8:God is greater than God. ~ Meister Eckhart,
9:He was a wise man who invented God. ~ Plato,
10:Nature is the art of God. ~ Dante Alighieri,
11:God is all and all is God. ~ Meister Eckhart,
12:We are, because God is. ~ Emanuel Swedenborg,
13:Everything is overflowing with Gods. ~ Proclus,
14:Called or not, God is always there. ~ Carl Jung,
15:What is God? Everything. ~ Pindar, Fragment 140d ,
16:Love God, and do what you like. ~ Saint Augustine,
17:What we give to the poor, we lend to God. ~ Homer,
18:The essence of life is in remembering God. ~ Kabir,
19:Gods mill grinds slow, but sure. ~ George Herbert,
20:God bears with the wicked but not forever. ~ Cervantes,
21:The soul bound is man; free, it is God. ~ Sri Ramakrishna,
22:You must only trust God. ~ Sri Ramana Maharshi, Talks 43,
23:Every infinity... is made finite to God. ~ Saint Augustine,
24:I gave in, and admitted that God was God. ~ C S Lewis,
25:Man suffers through lack of faith in God. ~ Sri Ramakrishna,
26:Truly the sage is not other than God. ~ Sri Ramana Maharshi,
27:Whenever God lays His glance, Life starts clapping! ~ Hafiz,
28:God is at home. We are in the far country. ~ Meister Eckhart,
29:Not an atom moves except by God's will. ~ Sri Ramana Maharshi,
30:The ego is a veil between humans and God. ~ Jalaluddin Rumi,
31:You see this and that. Why not see God? ~ Sri Ramana Maharshi,
32:Joy is the sheer evidence of God. ~ Pierre Teilhard de Chardin,
33:Becoming is the mode of activity of the uncreated God. ~ Hermes,
34:We come to God by love and not by navigation. ~ Saint Augustine,
35:We speak, but it is God who teaches. ~ Saint Augustine of Hippo,
36:I will define him simply as someone set on becoming a god rather than a man. ~ Epictetus,
37:The wise call by the name 'self-surrender' the offering of oneself to God through devotion. ~ Sri Ramana Maharshi,
38:Accept the world as God's theater; be thou the mask of the Actor and let Him act through thee; and take God within for thy only critic and audience. ~ Sri Aurobindo,
39:However much one may have studied books, it is all futile unless one has love and devotion for God, unless one has the desire to realize Him. ~ Sri Ramakrishna,
40:Faith is the union of God and the soul. ~ Saint John of the Cross,
41:Invoked or not invoked, God will be present. ~ Carl Jung, Epitaph ,
42:A religion without a goddess is halfway to atheism. ~ Dion Fortune,
43:Carnal lust rules where there is no love of God. ~ Saint Augustine,
44:God is a dark night to man in this life. ~ Saint John of the Cross,
45:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi,
46:The universe is a machine for the making of Gods. ~ Henri Bergson,
47:Coincidence is God's way of remaining anonymous. ~ Albert Einstein,
48:Give the mind to studies and the heart to God. ~ Sri Ramana Maharshi,
49:How I long to see among dawn flowers, the face of God. ~ Matsuo Basho,
50:The essence of God, if at all God has an essence, is Beauty. ~ Hermes,
51:Anyone who truly loves God travels securely. ~ Saint Teresa of Avila,
52:Mankind is poised midway between the gods and the beasts. ~ Plotinus,
53:To see God is the one goal. Power is not the goal. ~ Swami Vivekananda,
54:God loves each of us as if there were only one of us. ~ Saint Augustine,
55:All loves should be simply stepping stones to the love of God. ~ Plato,
56:Before God can deliver us we must undeceive ourselves. ~ Saint Augustine,
57:You want to see God in all, but not in yourself? ~ Sri Ramana Maharshi,
58:Without God, man cannot, and without man, God will not. ~ Saint Augustine,
59:Abidance in God is the only true posture. ~ Sri Ramana Maharshi, Talk 234,
60:God is the answer to every question. ~ Hazrat Inayat Khan,
61:You must overcome death by finding God in it. ~ Pierre Teilhard de Chardin,
62:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
63:Devotion to duty is the highest form of worship of God. ~ Swami Vivekananda,
64:Clean hands are better than full ones in the sight of God. ~ Publilius Syrus,
65:Cultivate love and devotion for God and so pass your days. ~ Sri Ramakrishna,
66:If God did not exist, it would be necessary for us to invent Him. ~ Voltaire,
67:If you want to give God a good laugh, tell Him your plans. ~ Yiddish Proverb,
68:Nature is the living, visible garment of God. ~ Johann Wolfgang von Goethe,
69:The feeling remains that God is on the journey, too. ~ Saint Teresa of Avila,
70:It's better to see God in everything than to try to figure it out. ~ Ram Dass,
71:The image of God throws a shadow that is just as great as itself. ~ Carl Jung,
72:To believe in God is impossible not to believe in Him is absurd. ~ Voltaire,
73:I want to know God's thoughts - the rest are mere details. ~ Albert Einstein,
74:Even if God did not exist it would continue to be sacred ~ Charles Baudelaire,
75:He laid experience at the Godhead's feet; ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
76:Whoever is delighted in solitude is either a wild beast or a god. ~ Aristotle,
77:All the gods and goddesses are only varied aspects of the One. ~ Sri Ramakrishna,
78:God is our refuge and our strength, an ever-present help in trouble. ~ Anonymous,
79:Know that, by nature, every creature seeks to become like God. ~ Meister Eckhart,
80:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi,
81:Whatever you do, think of the Glory of God as your main goal. ~ Saint John Bosco,
82:Whoever has God lacks nothing. God alone suffices. ~ Saint Teresa of Avila,
83:And God said, Love your Enemy so I Obeyed Him and Loved Myself. ~ Khalil Gibran,
84:Are you a god? ... No. But who would not wish such a thing. - Harbard ~ Vikings,
85:For he who leaps into the void owes no explanation to those who watch. ~ Godard,
86:Every man is a divinity in disguise, a god playing the fool. ~ Ralph Waldo Emerson,
87:God is a circle whose center is everywhere and circumference nowhere. ~ Voltaire,
88:In the name of God, stop a moment, cease your work, look around you. ~ Leo Tolstoy,
89:Tell me what occupies your mind and I will tell you who your God is. ~ Paul Washer,
90:I don't believe in empirical science. I only believe in a priori truth. ~ Kurt Godel,
91:In truth there is no difference between the word of God and the world. ~ Baha-ulalh,
92:Preserve me, O God, for in you I take refuge. ~ Anonymous, The Bible Psalms 16:1,
93:to have faith is precisely to lose one's mind so as to win God. ~ Soren Kierkegaard,
94:For the spirit searcheth all things, yea, the deep things of God. ~ I Corinthians II,
95:Knowledge belongs to the very essence of God, if at all God has an essence. ~ Hermes,
96:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi, Talks 198,
97:The world is not impermanent if one lives there after knowing God. ~ Sri Ramakrishna,
98:Death is an evil; the gods have so judged; had it been good, they would die. ~ Sappho,
99:How can the heart travel to God, when it is chained by its desires? ~ Ibn Arabi,
100:However softly we speak, God is near enough to hear us. ~ Saint Teresa of Avila,
101:The knowledge of God is received in divine silence. ~ Saint John of the Cross,
102:Weep for God, and the tears will wash away the dirt from your mind. ~ Sri Ramakrishna,
103:Who is whose Guru? God alone is the guide and Guru of the universe. ~ Sri Ramakrishna,
104:A Godhead stands behind the brute machine. ~ Sri Aurobindo, Savitri 01.02 - The Issue,
105:All can be done if the god-touch is there ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
106:Man suffers only because he takes seriously what the gods made for fun. ~ Alan Watts,
107:The godhead greater by a human fate. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
108:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi,
109:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi,
110:I always think that the best way to know God is to love many things. ~ Vincent van Gogh,
111:Little science takes you away from God but more of it takes you to Him. ~ Louis Pasteur,
112:God is a being than which nothing greater can be conceived. ~ Saint Anselm of Canterbury,
113:Only a little the god-light can stay: ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
114:Sorrow makes one think of God. ~ Sri Ramana Maharshi, Conscious Immortality Ch 15,
115:the uniting of man and God, the two sides of the transformation. Effort and Grace. ~ ,
116:Charm is the seal of the gods upon woman. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
117:God is our name for the last generalization to which we can arrive. ~ Ralph Waldo Emerson,
118:The FOOL Has Said In His Heart:There is No God!" ~ Anonymous, The Bible Psalm 14:1,
119:God never ends anything on a negative; God always ends on a positive. ~ Edwin Louis Cole,
120:God will not look you over for medals, degrees or diplomas but for scars. ~ Elbert Hubbard,
121:It is by God's grace that you think of God! ~ Sri Ramana Maharshi, Talks 2020-08-29,
122:Experience: that most brutal of teachers. But you learn, my God do you learn. ~ C S Lewis,
123:God is inexhaustibly attainable in the totality of our action. ~ Pierre Teilhard de Chardin,
124:He that loveth not knoweth not God; for God is love. ~ Anonymous, The Bible John 4:8,
125:I do believe God gave me a spark of genius, but he quenched it in misery. ~ Edgar Allan Poe,
126:The standard of success is whether you've pleased God. ~ A C Bhaktivedanta Swami Prabhupada,
127:To see God is to be God. He alone is. ~ Sri Ramana Maharshi, Maharshis Gospel ,
128:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi,
129:A goddess of black veils and dark prophesies, a goddess of night sighs. ~ Velimir Khlebnikov,
130:See God everywhere and be not frightened by masks ~ Sri Aurobindo, Essays Divine And Human ,
131:Settle yourself in solitude, and you will come upon God in yourself. ~ Saint Teresa of Avila,
132:The end of life is to be like God, and the soul following God will be like Him. ~ Socrates,
133:The gods make use of our forgotten deeds. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
134:Whoever wants God intensely, finds Him. Go and verify it in your own life. ~ Sri Ramakrishna,
135:If even then we make mistakes, yet God makes none. ~ Sri Aurobindo, Essays Divine And Human ,
136:Our error crucifies Reality ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
137:While God waits for his temple to be built of love, Men bring stones. ~ Rabindranath Tagore,
138:I sometimes think that God in creating man somewhat overestimated his ability. ~ Oscar Wilde,
139:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
140:I felt in need of a great pilgrimage, so I sat still for three days and God came to me. ~ Kabir,
141:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
142:A hundred years of education is nothing compared with one moment spent with God! ~ Shams Tabrizi,
143:It is the privilege of the gods to want nothing, and of godlike men to want little. ~ Diogenes,
144:At the heart of our universe, each soul exists for God, in our Lord. ~ Pierre Teilhard de Chardin,
145:Beauty of our dim soul is amorous. ~ Sri Aurobindo, Collected Poems Our godhead calls us,
146:God had one son on earth without sin, but never one without suffering. ~ Saint Augustine of Hippo,
147:God sleeps in the rock, dreams in the plant, stirs in the animal, and awakens in man. ~ Ibn Arabi,
148:Let's ask God to help us to self-control for one who lacks it, lacks his grace. ~ Jalaluddin Rumi,
149:Our plans may fail, God’s purpose cannot. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
150:We speak to God when we pray; we listen to Him when we read the Scriptures. ~ Saint Ambrose,
151:A god come down and greater by the fall. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
152:Each part in us desires its absolute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
153:Every child comes with the message that God is not yet discouraged of man. ~ Rabindranath Tagore,
154:If any man hopes to do a deed without God's knowledge, he errs. ~ Pindar, Olympian Odes I,
155:We have forgotten the age-old fact that God speaks chiefly through dreams and visions. ~ Carl Jung,
156:God is fond of His devotees. He runs after the devotee as the cow after the calf. ~ Sri Ramakrishna,
157:I was no longer the centre of my life and therefore I could see God in everything. ~ Venerable Bede,
158:Man’s mind is the dupe of his animal self. ~ Sri Aurobindo, Collected Poems A God’s Labour,
159:One who loves God finds the object of his love everywhere. ~ Sri Aurobindo, The Life Divine ,
160:Ecclesiastes shows that man without God is in total ignorance and inevitable misery. ~ Blaise Pascal,
161:Faith is different from proof; the latter is human, the former is a Gift from God. ~ Blaise Pascal,
162:He is the wisest who seeks God. He is the most successful who has found God. ~ Paramahansa Yogananda,
163:The child of the Void shall be reborn in God, ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
164:To remain free from thoughts is the best offering one can make to God. ~ Sri Ramana Maharshi,
165:Books cannot teach God, but they can destroy ignorance; their action is negative. ~ Swami Vivekananda,
166:In fact, it is more correct to say that Truth is God, than to say that God is Truth. ~ Mahatma Gandhi,
167:It may be that our role on this planet is not to worship God - but to create him. ~ Arthur C Clarke,
168:That Godhead's seed might flower in mindless Space. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
169:And seeing ignorance is the curse of God, Knowledge the wing wherewith we fly to heaven. ~ Shakespeare,
170:Concentration of the powers of the mind is our only instrument to help us see God. ~ Swami Vivekananda,
171:All men are born with a nose and five fingers, but no one is born with a knowledge of God. ~ Voltaire,
172:Computers are like Old Testament gods; lots of rules and no mercy. ~ Joseph Campbell, The Power of Myth ,
173:Each part in us desires its absolute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
174:His little hour is spent in little things. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
175:Let your standpoint become that of wisdom then the world will be found to be God. ~ Sri Ramana Maharshi,
176:Many are God’s forms by which he grows in man; ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
177:Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
178:All is in God's hands; whatever He makes us do, that we shall do. ~ The Mother, Agenda Vol 3 Satprem,
179:A thinking puppet is the mind of life. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
180:Hopes that soon fade to drab realities ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
181:If a devotee prays to God with real longing, God cannot help revealing Himself to him. ~ Sri Ramakrishna,
182:If you want people to believe in God, let people see what God can make you like. ~ Ralph Waldo Emerson,
183:In my heart’s chamber lives the unworshipped God. ~ Sri Aurobindo, Collected Poems 7.5.56 - Omnipresence,
184:Make the abysm a road for Heaven's descent, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
185:Better is the sinner who hath thoughts about God, than the saint who hath only the show of sanctity. ~ Saadi,
186:Whenever you are alone, remind yourself that God has sent everyone else away so that there is only you and Him. ~ Jalaluddin Rumi,
187:What are men? Mortal gods. ~ Heraclitus,
188:To God all things are beautiful and good and just. ~ Heraclitus,
189:The gods are immortal men, and men are mortal gods. ~ Heraclitus,
190:The oneness of all wisdom may be found, or not, under the name of God. ~ Heraclitusa,
191:As Meander says, "For our mind is God;" and as Heraclitus, "Man's genius is a deity." ~ Plutarch,
192:Many who have learned from Hesiod the countless names of gods and monsters never understand that night and day are one ~ Heraclitus,
193:The most beautiful ape is ugly when compared to a human. The wisest human will seem like an ape when compared to a god with respect to wisdom, beauty, and everything else. ~ Heraclitus,
194:God who preceded all existence is a refuge. ~ Maimonides,
195:If it pleases the gods, so be it. ~ Epictetus,
196:God has entrusted me with myself. ~ Epictetus,
197:Think of God more often than thou breathest. ~ Epictetus,
198:Is it not the same distance to God everywhere? ~ Epictetus,
199:You bear God within you, poor wretch, and know it not. ~ Epictetus,
200:He who exercises wisdom exercises the knowledge which is about God. ~ Epictetus,
201:The present moment is a powerful goddess. ~ Johann Wolfgang von Goethe,
202:The riddles of God are more satisfying than the solutions of man. ~ G K Chesterton, In Defense of Sanity ,
203:Through the study of books one seeks God; by meditation one finds him. ~ Saint Padre Pio of Pietrelcina,
204:I know God won't give me anything I can't handle. I just wish he didn't trust me so much. ~ Mother Teresa,
205:Masked the high gods act; the doer is hid by his working. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
206:Mountains and trees stood there like thoughts from God. ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
207:One must be very particular about telling the truth. Through truth one can realize God. ~ Sri Ramakrishna,
208:God is at once impersonal and personal. ~ Sri Aurobindo, Essays on the Gita 2.04 - The Secret of Secrets,
209:God’s long nights are justified by dawn. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
210:He who has God has everything; he who has everything but God has nothing. ~ Saint Augustine of Hippo,
211:If one surrenders to God, there will be no cause for anxiety. ~ Sri Ramana Maharshi, Conscious Immortality ,
212:In that God who illumines the reason, desiring liberation I seek my refuge. ~ Swetaswatara Upanishad VI.18,
213:Man was moulded from the original brute. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
214:Our souls deputed selves of the Supreme. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
215:This world is God fulfilled in outwardness. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
216:So I keep 7 o'clock in the bank and gain interest in the hour of God ~ Saul Williams, Penny for a Thought ,
217:To our gaze God’s light is a darkness, His plan is a chaos. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
218:From a veiled God-joy the worlds were made ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
219:One cannot have the vision of God as long as one has these three- shame, hatred, and fear. ~ Sri Ramakrishna,
220:Our minds are starters in the race to God. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
221:Here to fulfil himself was God’s desire. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
222:In the bosom of Time God without beginning becomes what He has never been in all eternity. ~ Angelus Silesius,
223:Love is a seeking for mutual possession. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
224:The Bliss whose rapture dreamed the worlds. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
225:Delight, God’s sweetest sign and Beauty’s twin. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
226:Heavy is godhead to bear with its mighty sun-burden of lustre. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
227:Man, human, follows in God’s human steps. ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
228:All things shall change in God's transfiguring hour. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
229:A serpent Power twinned the insensible Force. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
230:God is love and beauty as well as purity. ~ Sri Aurobindo, The Human Cycle Religion as the Law of Life,
231:Man out of Nature wakes to God’s complexities, ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
232:When we set our course for God, He will always be there to direct our path ~ Anonymous, The Bible Prov. 16:9,
233:All truth and understanding is a result of a divine light which is God Himself. ~ Saint Augustine of Hippo,
234:God is to be worshiped as the one Beloved, dearer than everything in this and the next life. ~ Swami Vivekananda,
235:God still keepsNear to a paler world the hour ere dawn ~ Sri Aurobindo, Collected Poems Chitrangada,
236:Open God’s door, enter into his trance. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
237:Our lives are God’s messengers beneath the stars. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
238:Our souls are moved by powers behind the wall. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
239:Pray as though everything depended on God. Work as though everything depended on you. ~ Saint Augustine of Hippo,
240:What is God? God is the perfection that we must aspire to realise. ~ The Mother, Words Of The Mother II ,
241:What thou seest, man, That too become thou must- God, if thou seest God, Dust, if thou seest Dust. ~ Anonymous,
242:And crying for a direction in the void ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
243:Hard are God’s terms and few can meet them of men who are mortal. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
244:His knowledge dwells in the house of Ignorance; ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
245:Is here and in the pleasant house He choseTo harbour God. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
246:Whatever good work you begin to do, beg of God with most earnest prayer to perfect it. ~ Saint Benedict of Nursia,
247:Art’s brilliant gleam is a pastime for his eyes. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
248:Each of our good thoughts tears the veil behind which appears the pure, the infinite, God, our self. ~ Vivekananda,
249:Even in the worm is a god and it writhes for a form and an outlet. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
250:In the beginning was the Word, and the Word was with God, and the Word was God. ~ Anonymous, The Bible John 1:1,
251:Mire is the man who hears not the gods when they cry to his bosom. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
252:Powers of his godhead we live; the Creator dwells in the creature. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
253:This too must now be overpassed and left ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
254:Yoga is the science which teaches us how to get these perceptions [direct experiences of God]. ~ Swami Vivekananda,
255:A secret Will compels us to endure. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
256:A thrill that smites the nerves is music’s spell. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
257:God does not require an intermediary.Mind your business and all will be well. ~ Sri Ramana Maharshi, Talks 594,
258:God is more truly imagined than expressed, and He exists more truly than He is imagined. ~ Saint Augustine of Hippo,
259:Love is the hoop of the godsHearts to combine. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
260:The evening sky,God’s canopy of blue sheltering our lives ~ Sri Aurobindo, Savitri 12.01 - The Return to Earth,
261:The gods cannot, if they would, give themselves unasked. ~ Sri Aurobindo, Bande Mataram - I Bhawani Mandir,
262:The idea of God, infinity, or spirit stands for the possible attempt at an impossible conception. ~ Edgar Allan Poe,
263:The sunlight was a great god’s golden smile. ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
264:To see everything in God and to see God in everything normally takes a lifetime of practice. ~ Thomas Keating,
265:Two are the angels of God whom men worship, strength and enjoyment. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
266:And yet she cannot choose but labours on; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
267:Faith fights for God, while Knowledge is waiting for fulfilment. ~ Sri Aurobindo, Karmayogin In Either Case,
268:How can we live in harmony? First we need to know we are all madly in love with the same God. ~ Saint Thomas Aquinas,
269:It is not fitting, when one is in God's service, to have a gloomy face or a chilling look. ~ Saint Francis of Assisi,
270:Know thyself, and thou shalt know all the mysteries of the gods and the universe. ~ the Temple of Apollo at Delphi,
271:Men die that man may live and God be born. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
272:One should constantly repeat the name of God. The name of God is highly effective in the Kaliyuga. ~ Sri Ramakrishna,
273:The body of God,The link of the finite with the Infinite, ~ Sri Aurobindo, Savitri 05.03 - Satyavan and Savitri,
274:The supreme faith is that which sees God in all. ~ Sri Aurobindo, Essays on the Gita 2.12 - The Way and the Bhakta,
275:Always a nameless goal beckons beyond, ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
276:As Aurobindo and Teilhard de Chardin knew, the future of humankind is God-consciousness. ~ Ken Wilber, Up From Eden ,
277:A timeless mystery works out in Time. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
278:In silence seek God’s meaning in thy depths, ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
279:Prayer indeed is good, but while calling on the gods a man should himself lend a hand. ~ Hippocrates, Regimen Letters On Yoga IV,
280:Space is a stillness of God building his earthly abode. ~ Sri Aurobindo, The Future Poetry Trance of Waiting,
281:The knot of the Ignorance is egoism. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
282:The world is not cut off from Truth and God. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
283:Everyone is going toward God. They will all realize Him if they have sincerity and longing of heart. ~ Sri Ramakrishna,
284:He who seeks the Divine must consecrate himself to God and to God only. ~ Sri Aurobindo, The Synthesis Of Yoga ,
285:Love the signOf one outblaze of godhead that two share. ~ Sri Aurobindo, Collected Poems The Life Heavens,
286:Many are the names of God and infinite the forms through which He may be approached. ~ Sri Ramakrishna,
287:nothing is truly vain the One has made ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
288:Only a slow advance the earth can bear. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
289:Tied up the spirit to golden posts of bliss. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
290:To me a book is a message from the gods to mankind; or, if not, should never be published at all. ~ Aleister Crowley,
291:He who seeks the Divine must consecrate himself to God and -- to God only. ~ Sri Aurobindo, The Synthesis Of Yoga 1.02,
292:Nature’s vision climbs beyond her acts. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
293:The painful secret of gods and kings is that men are free... You know it and they do not. ~ Jean-Paul Sartre, The Flies ,
294:Through glorious things and base the wheel of GodFor ever runs. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
295:Her signs still covered more than they revealed; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
296:My idea of God is not a divine idea. It has to be shattered time after time. He shatters it Himself. ~ C S Lewis,
297:Now I am light, now I fly, now I see myself beneath me, now a god dances through me. ~ Friedrich Nietzsche, ‘On Reading & Writing’ ,
298:One has sometimes to deny God in order to find him. ~ Sri Aurobindo, The Human Cycle The Spiritual Aim and Life,
299:There is a freedom in each face of Fate. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
300:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
301:To love is to be transformed into what we love. To love God is therefore to be transformed into God. ~ John of the Cross,
302:A devotee concentrates on God; a seeker seeks the Self. The practice is equally difficult for both. ~ Sri Ramana Maharshi,
303:God is the one stable and eternal Reality. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
304:She throws a glittering robe on Ignorance. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
305:The profession of love to God which is insufficient to restrain from disobedience to God is a lie. ~ Abu Hamid al-Ghazali,
306:Darkness grew nurse to wisdom’s occult sun. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
307:God creates everything out of nothing. And everything which God is to use, he first reduces to nothing ~ Soren Kierkegaard,
308:Gods suppressed become devils, and often it is these devils whom we first encounter when we turn inward. ~ Joseph Campbell,
309:In all created things discern the providence and wisdom of God, and in all things give Him thanks. ~ Saint Teresa of Avila,
310:In Nature’s endless lines is lost the God. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
311:Our death is made a passage to new worlds. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
312:There is a meaning in each play of Chance, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
313:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga - Involution and Evolution,
314:A year spent in artificial intelligence is enough to make one believe in God ~ Alan Perlis, Epigrams in Programming 1982,
315:God is a hard master and will not be served by halves. ~ Sri Aurobindo, Bande Mataram - II The Wheat and the Chaff,
316:The function of prayer is not to influence God, but rather to change the nature of the one who prays. ~ Soren Kierkegaard,
317:When everything goes wrong, one must know how to remember that God is all-powerful. ~ The Mother, Words Of The Mother II ,
318:All the gods in a mortal body dwelt, bore a single name. ~ Sri Aurobindo, Collected Poems A Strong Son of Lightning,
319:A wide God-knowledge poured down from above, ~ Sri Aurobindo, Savitri The Yoga of the King The Yoga of the Souls Release,
320:Even grief has joy hidden beneath its roots. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
321:The abodeOf rapturous Love,The bright epiphany whom we name God. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
322:The gods use instruments,Not ask their consent. ~ Sri Aurobindo, Collected Plays and Short Stories - I Act Five,
323:Thought for a godlike birthBroadens the mould of our mortality. ~ Sri Aurobindo, Collected Poems Evolution - II,
324:All you need to do is to trust God. Following the path of devotion, one should leave everything to God. ~ Sri Ramana Maharshi,
325:Death is a passage, not the goal of our walk: ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
326:Does God ever become angry with us? If yes, when? When you believe He is angry. ~ The Mother, Words Of The Mother II ,
327:Ever she circled towards some far-off Light. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
328:Having once seen God, man can have no farther object in life than to reach and possess Him. ~ Sri Aurobindo, Isha Upanishad ,
329:Perfection cannot come without self-knowledge and God-knowledge. ~ Sri Aurobindo, Essays on the Gita Above the Gunas,
330:The heart is the meeting place of God and the Soul. ~ Sri Aurobindo, Bande Mataram - II The Soul and India’s Mission,
331:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
332:The soul is the watchful builder of its fate; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
333:The soul that can live alone with itself meets God; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
334:We live self-exiled from our heavenlier home. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
335:We renounce ourselves in order to find ourselves. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
336:Adventurers, we have colonised Matter’s night. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
337:All ran like hopes that hunt a lurking chance; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
338:God is identical with His attributes, so that it may be said that He is the knowledge, the knower, and the known. ~ Maimonides,
339:The earliest formula of Wisdom promises to be its last, -- God, Light, Freedom, Immortality ~ Sri Aurobindo, The Life Divine ,
340:When naked of ego and mind it hears the Voice ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
341:Without heroism man cannot grow into the Godhead. ~ Sri Aurobindo, The Human Cycle The Suprarational Ultimate of Life,
342:All I want to tell you is this. Follow both; perform your duties in the world and also cultivate love of God. ~ Sri Ramakrishna,
343:Brahman is one, not numerically, but in essence. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
344:God does not remain petrified and dead; the very stones cry out and raise themselves to Spirit. ~ Georg Wilhelm Friedrich Hegel,
345:All things are in Nature and all things are in God. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
346:Even now great thoughts are here that walk alone: ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
347:He who denies the existence of God, has some reason for wishing that God did not exist. ~ Saint Augustine of Hippo,
348:I have never made but one prayer to God, a very short one: 'O Lord make my enemies ridiculous.' And God granted it. ~ Voltaire,
349:I know by myself how incomprehensible God is, seeing I cannot comprehend the parts of my own being. ~ Saint Bernard of Clairvaux,
350:The Self is God. `I AM' is God. If God be apart from the Self, He must be a Selfless God, which is absurd. ~ Sri Ramana Maharshi,
351:In the shadow of death may we not look back to the past, but seek in utter darkness the dawn of God. ~ Pierre Teilhard de Chardin,
352:Life here is God, the materials of Life here are God. ~ Sri Aurobindo, Isha Upanishad A Commentary on the Isha Upanishad,
353:The growth of the god in man is man’s proper business. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
354:But my God shall supply all your need according to His riches in glory by Christ Jesus. ~ Anonymous, The Bible Philippians 4:19,
355:God in man is the whole revelation and the whole of religion. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
356:O God! Can I not save One from the pitiless wave? Is all that we see or seem But a dream within a dream? ~ Edgar Allan Poe,
357:Remember God so much that you are forgotten. Let the caller and the called disappear; be lost in the Call. ~ Jalaluddin Rumi,
358:Even the body shall remember God. ~ Sri Aurobindo, Savitri The Eternal Day,
359:God knows the past, present and future. He will determine the future for you and accomplish the work. ~ Sri Ramana Maharshi,
360:That man to me seems equal to the gods,the man who sits opposite youand close by listensto your sweet voice ~ Sappho,
361:You have told me, O God, to believe in hell. But you have forbidden me to think...of any man as damned ~ Pierre Teilhard de Chardin,
362:All things are in nature and all things are in God, but for practical purposes we will differentiate between them. ~ Sri Aurobindo,
363:God found in Nature, Nature fulfilled in God. ~ Sri Aurobindo, Savitri The Yoga of the King,
364:God seems willing to act as the most sublime psychologist, psychotherapist, or even psychiatrist if we are willing. ~ Thomas Keating,
365:If you knew what the Gods have in store for you, you would run naked and dance on the beach. ~ Vikings, The Seer to Rollo Vikings,
366:Longing is like the rosy dawn. After the dawn out comes the sun. Longing is followed by the vision of God. ~ Sri Ramakrishna,
367:Nature is God’s power of various self-becoming, ātma-vibhūti. ~ Sri Aurobindo, Essays on the Gita The Theory of the Vibhuti,
368:My God is love and sweetly suffers all. ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
369:454. In those whom God loves, have delight; on those whom He pretends not to love, take pity. ~ Sri Aurobindo, Essays Divine And Human ,
370:Here and not elsewhere the highest Godhead has to be found. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
371:If we wish to make any progress in the service of God we must begin every day of our life with new eagerness. ~ Saint Charles Borromeo,
372:If you are keen on realising God, repeat His name with firm faith, and try to discriminate the Real from the unreal. ~ Sri Ramakrishna,
373:In every being and object God dwells concealed and discoverable. ~ Sri Aurobindo, Essays on the Gita 2.08 - God in Power of Becoming,
374:Let nothing disturb you. Let nothing frighten you. Everything passes away except God. God alone is sufficient. ~ Saint Teresa of Avila,
375:Let your one delight and refreshment be to pass from one service to the community to another, with God ever in mind. ~ Marcus Aurelius,
376:Brahman self-extended in Space and Time is the universe. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
377:God desires the smallest degree of purity of conscience in you more than all the works you can perform. ~ Saint John of the Cross,
378:It was to amuse himself God made the world.For He was dull alone! ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
379:Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God ~ Anonymous, The Bible Matthew 4:4,
380:Praise cannot make me any betteR Blame cannot make me any worse. I am what I am before my conscience and God. ~ Paramahansa Yogananda,
381:Rare is the cup fit for love’s nectar wine,As rare the vessel that can hold God’s birth; ~ Sri Aurobindo, Savitri 05.02 - Satyavan,
382:Rules us, who in the Brahmin and the dogCan, if He will, show equal godhead. ~ Sri Aurobindo, Collected Poems Baji Prabhou,
383:She made earth her home, for whom heaven was too small. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
384:Banish all thought from thee and be God’s void. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
385:If the unripe mind does not feel his Grace, it does not mean that God's Grace is absent. ~ Sri Ramana Maharshi, Marharshi's Gospel ,
386:It is not possible really to possess what is not-self to us. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
387:Obey thy nature and fulfil thy fate: Accept the difficulty and godlike toil ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
388:The God of Force, the God of Love are one;Not least He loves whom most He smites. ~ Sri Aurobindo, Collected Poems 4.2.04 - Epiphany,
389:Alone of gods Death loves not gifts: he visitsThe pure heart as the stained. ~ Sri Aurobindo, Collected Poems 10.03 - The Debate of Love and Death,
390:It lived upon the margin of the Idea Protected by Ignorance as in a shell. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
391:Of what use are the godsIf they crown not our just desires on earth? ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
392:The real problem of humanity is the following: we have paleolithic emotions; medieval institutions; and god-like technology. ~ E O Wilson,
393:The Self is known to everyone but not clearly. You always exist. The Be-ing is the Self. ‘I am’ is the name of God. ~ Sri Ramana Maharshi,
394:We can only learn to know ourselves and do what we can - namely, surrender our will and fulfill God's will in us. ~ Saint Teresa of Avila,
395:Why was I born, O God, if not to find Thee? Why do I die, O God, if not to come to Thee? ~ Hazrat Inayat Khan, Sayings of Hazrat Khan ,
396:God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine 1.06 - Man in the Universe,
397:God is not knowledge, but the cause of Knowledge; He is not mind, but the cause of mind; He is not Light, but the cause of Light. ~ Hermes,
398:God overrules all mutinous accidents, brings them under His laws of fate, and makes them all serviceable to His purpose. ~ Marcus Aurelius,
399:I have a fundamental belief in the Bible as the Word of God, written by those who were inspired. I study the Bible daily. ~ Isaac Newton,
400:Mental prayer is nothing else but being on terms of friendship with God, frequently conversing in secret with Him. ~ Saint Teresa of Avila,
401:The miraculous Inconscient,A subtle wizard skilled, was at its task. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
402:To fix the mind on God is very difficult, in the beginning, unless one practices meditation in solitude. ~ Sri Ramakrishna,
403:We must not only see God and embrace Him, but become that Reality. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
404:What do people mean when they say, 'I am not afraid of God because I know He is good'? Have they never even been to a dentist? ~ C S Lewis,
405:It is the Absolute who is all these relativities. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
406:Love is a passion and it seeks for two things, eternity and intensity. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
407:Perfect love is inconsistent with the admission of the motive of fear. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
408:The strength of every particular individual is the strength of God and not his own. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
409:The whole Vedanta is contained in the two Biblical statements "I am that I am" and "Be still and know that I am God." ~ Sri Ramana Maharshi,
410:252. I have failed, thou sayest. Say rather that God is circling about towards His object. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
411:An opulent beauty of passionate differenceThe recurring beat that moments God in Time. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
412:...Big Bang which was really the roaring laughter of God voluntarily getting lost for the millionth time. ~ Ken Wilber, Up From Eden p. 328,
413:From light lips and casual thoughtsThe gods speak best as if by chance. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
414:God is Beauty and Delight hidden in the variation of his masks and forms. ~ Sri Aurobindo, The Human Cycle The Suprarational Beauty,
415:It is the Self who has become all these becomings. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
416:The man who prays, the prayer, and the God to whom he prays all have reality only as manifestations of the Self. ~ Sri Ramana Maharshi,
417:For where I found Truth, there found I my God, the Truth itself; which since I learnt, I have not forgotten. ~ Saint Augustine of Hippo,
418:In a small corner of infinity,Our lives are inlets of an ocean’s force. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
419:Start with God - the first step in learning is bowing down to God; only fools thumb their noses at such wisdom and learning. ~ King Solomon,
420:'I' is the name of God. It is the first and greatest of all mantras. Even OM is second to it. ~ Sri Ramana Maharshi, Day by Day 28-6-46,
421:Never once in my life did I ask God for success or wisdom or power or fame. I asked for wonder, and he gave it to me. ~ Abraham Joshua Heschel,
422:The cause of the distress of a living entity is forgetfulness of his relationship with God. ~ Anonymous, The Bhagavad Gita As It Is PURPORT,
423:The great rule of life is to have no schemes but one unalterable purpose. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
424:The impossible is the hint of what shall be,Mortal the door to immortality. ~ Sri Aurobindo, Collected Poems Our godhead calls us,
425:Through the shocks of difficulty and deathMan shall attain his godhead. ~ Sri Aurobindo, Collected Plays and Stories - I Flower Adornment Sutra (Avatamsaka Sutra) Prologue,
426:Division ceased to be, for God was there. ~ Sri Aurobindo, Savitri The World of Falsehood,
427:God is always God, but the views which people and nations may take of him vary. No higher view is known than that of love. ~ Swami Vivekananda,
428:The darkness was the Omnipotent’s abode,Hood of omniscience, a blind mask of God. ~ Sri Aurobindo, Collected Poems The Inconscient,
429:The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within. ~ Peter J Carroll, Liber Null ,
430:The love of God, unutterable and perfect, flows into a pure soul the way that light rushes into a transparent object. ~ Dante Alighieri,
431:The nice thing about citing god as an authority is that you can prove anything you set out to prove. ~ Robert Heinlein, from If This Goes On. ,
432:All life is a Yoga of Nature seeking to manifest God within itself. ~ Sri Aurobindo, The Synthesis Of Yoga 0.05 - The Synthesis of the Systems,
433:But like a shining answer from the gods Approached through sun-bright spaces Savitri. ~ Sri Aurobindo, Savitri 04.03 - The Call to the Quest,
434:For the key is hid and by the Inconscient kept; The secret God beneath the threshold dwells. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
435:God prepares, but He does not hasten the ripening of the fruit before its season. ~ Sri Aurobindo, Karmayogin The Doctrine of Sacrifice,
436:In sorrow and suffering, go straight to God with confidence, and you will be strengthened, enlightened and instructed. ~ Saint John of the Cross,
437:The Bible says, “Be still and know that I am God”. Stillness is the sole requisite for the realisation of the Self as God. ~ Sri Ramana Maharshi,
438:The more I contemplate God, the more God looks on me. The more I pray to him, the more he thinks of me too. ~ Saint Bernard of Clairvaux,
439:Eternity drew close disguised as LoveAnd laid its hand upon the body of Time. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
440:I distrust those people who know so well what God wants them to do because I notice it always coincides with their own desires. ~ Susan B Anthony,
441:Our thoughts;Where a free Wisdom works, they seek for a rule. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
442:The mysterious and unchanging changeOf the persistent movement we call Time ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
443:True nature of the gods is that of magical images shaped out of the astral plane by mankind's thought and influenced by the mind ~ Dion Fortune,
444:Climbing from Nature’s deep surrendered heartIt blooms for ever at the feet of God, ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
445:Live as though only God and yourself were in this world, so that your heart may not be detained by anything human. ~ Saint John of the Cross,
446:Love and serve men, but beware lest thou desire their approbation. Obey rather God within thee. ~ Sri Aurobindo, Essays Divine And Human Bhakti,
447:The white passion of God-ecstasyThat laughs in the blaze of the boundless heart of Love. ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
448:Be still, and know that I am God; I will be exalted among the nations, I will be exalted in the earth. ~ Anonymous, The Bible Psalms 46:10,
449:Beware! Don't allow yourself to do what you know is wrong, relying on the thought, Later I will repent and ask God's forgiveness. ~ Jalaluddin Rumi,
450:Even wisdom, hewer of the roads of God,Is a partner in the deep disastrous game: ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
451:It is only when God Himself by His grace draws the mind inwards that complete surrender can be acheived. ~ Sri Ramana Maharshi, Day by Day 27-6-46,
452:Verily, the weight of half of disbelief in the world is carried by religious people who made God detestable to His servants. ~ Abu Hamid al-Ghazali,
453:As if in a rock-temple’s solitude hid,God’s refuge from an ignorant worshipping world, ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
454:God to the soul that sees is the path and God is the goal of his journey. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
455:Love of the world, the mask, must change into the love of God, the Truth. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
456:Not alone the mind in its troubleGod beholds, but the spirit behind that has joy of the torture. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
457:To see all things as oneself and to see all things in God and God in all things. ~ Sri Aurobindo, The Synthesis Of Yoga 4.12 - The Way of Equality,
458:But hail, thou Goddess, sage and holy, Hail, divinest melancholy, Whose saintly visage is too bright To hit the Sense of human sight. ~ John Milton,
459:God’s valet moves away these living dollsTo quite another room and better play. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
460:If you meditate on your ideal, you will acquire its nature. If you think of God day and night, you will acquire the nature of God. ~ Sri Ramakrishna,
461:It is God-realisation and God-expression which is the object of our Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
462:Science is a light within a limited room, not the sun which illumines the world. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
463:Pain is the hammer of the Gods to break A dead resistance in the mortals heart, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
464:The high gods look on man and watch and chooseToday’s impossibles for the future’s base. ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
465:Where life and being are a sacramentOffered to the Reality beyond, ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
466:Your trust in God is sufficient to save you from rebirths. Cast all burden on Him. Have faith and that will save you. ~ Sri Ramana Maharshi, Talks 2020-08-30,
467:A slowly changing order binds our will. This is our doom until our souls are free. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
468:A Witness dwells within our secrecies,The incarnate Godhead in the body of man. ~ Sri Aurobindo, Collected Poems 7.5.29 - The Universal Incarnation,
469:Chit is an action of Being, not of the Void. What it sees, that becomes. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
470:Even oneness is a representation and exists in relation to multiplicity. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
471:In the twilight of life, God will not judge us on our earthly possessions and human successes, but on how well we have loved. ~ Saint John of the Cross,
472:Knowledge ends not in these surface powersThat live upon a ledge in the Ignorance ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
473:My love is not a hunger of the heart, My love is not a craving of the flesh; It came to me from God, to God returns. ~ Sri Aurobindo, The Divine Plan ,
474:One attains God through japa. By repeating the name of God secretly and in solitude one receives divine grace. Then comes His vision. ~ Sri Ramakrishna,
475:The chain of Karma only binds the movement of Nature and not the soul. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
476:The reason meant for nearness to the godsAnd uplift to heavenly scale by the touch of mind ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
477:At present I am light, now I fly, now I see myself below me, now a god dances through me. ~ Friedrich Nietzsche, Thus Spoke Zarathustra trans. Kaufmann,
478:Force and Love united and both illumined by Knowledge fulfil God in the world. ~ Sri Aurobindo, The Secret of the Veda 2 - Other Hymns to Agni,
479:Forewilled by the gods, Alexander,All things happen on earth and yet we must strive who are mortals, ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
480:God being Supreme Wisdom uses everything for His supreme purposes and out of evil cometh good. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
481:Our whole being ought to demand God and not only our illumined eye of knowledge. ~ Sri Aurobindo, The Synthesis Of Yoga 2.02 - The Status of Knowledge,
482:The Divine is ultimately self-revealed in both man and Nature. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
483:There work was play and play the only work,The tasks of heaven a game of godlike might: ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
484:To will what God wills - that is the supreme secret. ~ The Mother, Words Of The Mother II Surrender to the Divine Will,
485:At last the soul turns to eternal things, In every shrine it cries for the clasp of God ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
486:Below him lay like gleaming jewelled thoughtsRapt dreaming cities of Gandharva kings. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
487:Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid. ~ Swami Vivekananda,
488:How can you draw close to God when you are far from your own self? Grant, Lord, that I may know myself that I may know thee. ~ Saint Augustine of Hippo,
489:Into inertia revolution sinks,In a new dress the old resumes its role; ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
490:Not by Reason was creation madeAnd not by Reason can the Truth be seen ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
491:Since all things are God, in all things thou seest just so much of God as thy capacity affordeth thee. ~ Aleister Crowley, The Vision and the Voice ,
492:Time and Space that are the conceptual movement and extension of the Godhead in us. ~ Sri Aurobindo, Essays on the Gita 2.08 - God in Power of Becoming,
493:We are always in the presence of God, yet it seems to me that those who pray are in His presence in a very different sense. ~ Saint Teresa of Avila,
494:At last the soul turns to eternal things,In every shrine it cries for the clasp of God. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
495:Delight of the heart in God is the whole constituent and essence of true Bhakti. ~ Sri Aurobindo, Essays on the Gita 2.07 - The Supreme Word of the Gita,
496:God exists in Himself and not by virtue of the cosmos or of man. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
497:God in thy victory, God in thy defeat, God in thy very death & torture, - God who will not be defeated & who cannot die. ~ Sri Aurobindo, Isha Upanishad ,
498:God transcends world and is not bound by any law of Nature. He uses laws, laws do not use Him. ~ Sri Aurobindo, Isha Upanishad The Isha Upanishad,
499:Immortal pleasure cleansed him in its wavesAnd turned his strength into undying power. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
500:Purposeful movements in unthinking formsBetrayed the heavings of an imprisoned Will. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
501:The luminous heart of the Unknown is she,A power of silence in the depths of God; ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
502:Earth’s winged chimaeras are Truth’s steeds in Heaven,The impossible God’s sign of things to be. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
503:God is pouring out his wrath upon the nations that acknowledge him not, upon the kingdoms that call not upon his name. ~ Anonymous, The Bible Psalm 78:3-4,
504:He met a silver-grey expanseWhere Day and Night had wedded and were one: ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
505:If in thirst you drink water from a cup, you see God in it. Those who are not in love with God will see only their own faces in it. ~ Jalaluddin Rumi,
506:In our body’s cells there sits a hidden PowerThat sees the unseen and plans eternity, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
507:Love God and do whatever you please: for the soul trained in love to God will do nothing to offend the One who is Beloved. ~ Saint Augustine of Hippo,
508:Nothing in God’s workings in this world is done by an abrupt action without procedure or basis. ~ Sri Aurobindo, Essays on the Gita Deva and Asura,
509:You do not have to struggle to reach God, but you do have to struggle to tear away the self-created veil that hides God from you. ~ Paramahansa Yogananda,
510:But I have loved too the body of my God.I have pursued him in his earthly form. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
511:Complete surrender does require that you have no desire of your own. You must be satisfied with whatever God gives you. ~ Sri Ramana Maharshi, By As You Are ,
512:Desire is the badge of subjection with its attendant discord and suffering. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
513:Our reason cannot sound life’s mighty seaAnd only counts its waves and scans its foam; ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
514:What is God? God is the perfection that we must aspire to realise. 8 November 1969 ~ The Mother, Words Of The Mother II "The Divine" and "Man" [17],
515:Aspiring to godhead from insensible clayHe travels slow-footed towards the eternal day. ~ Sri Aurobindo, Collected Poems Man the Thinking Animal,
516:Difficult is union with God when the self is not under governance; but when the self is well-subjected, there are means to come by it. ~ Bhagavad Gita XI. 38,
517:God bestows more consideration on the purity of the intention with which our actions are performed than on the actions themselves. ~ Saint Augustine of Hippo,
518:He must enter the eternity of NightAnd know God’s darkness as he knows his Sun. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
519:I shall hear the silver swing of heaven’s gatesWhen God comes out to meet the soul of the world. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
520:Many-visaged is the cosmic Soul;A touch can alter the fixed front of Fate. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
521:Our dwarf will and cold pragmatic senseAdmit not the celestial visitants: ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
522:Renunciation of all in desire is the condition of the free enjoyment of all. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
523:The favours of the Gods are too awful to be coveted. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest To His Sister,
524:The first gulp from the glass of natural sciences will turn you into an atheist, but at the bottom of the glass God is waiting for you. ~ Werner Heisenberg,
525:The gift of mental power comes from God, Divine Being, and if we concentrate our minds on that truth, we become in tune with this great power. ~ Nikola Tesla,
526:the world is real but ourselves too small,Insufficient for the mightiness of our stage. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
527:This now he willed to discover and exile, The element in him betraying God. ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
528:Thoughts too great and deep to find a voice,Thoughts whose desire new-makes the universe. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
529:Don't think you can frighten me by telling me that I am alone. France is alone. God is alone. And the loneliness of God is His strength. ~ George Bernard Shaw,
530:God will bring people and events into our lives, and whatever we may think about them, they are designed for the evolution of His life in us. ~ Thomas Keating,
531:I am one with God in my being and yet I can have relations with Him in my experience. ~ Sri Aurobindo, The Life Divine 2.03 - The Eternal and the Individual,
532:If you seek God with your whole heart, then you may be assured that Grace of God is also seeking you. ~ Sri Ramana Maharshi, Conscious Immortality Ch 7,
533:Out of our thoughts we must leap up to sight, Breathe her divine illimitable air, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
534:Remember for just one minute of the day, it would be best to try looking upon yourself more as God does, for She knows your true royal nature. ~ Hafiz,
535:The Son of God is also the Son of Man and both elements are necessary to the complete Christhood. ~ Sri Aurobindo, The Synthesis Of Yoga 2.05 - Renunciation,
536:Worship lifts the worshipper’s bowed strength Close to the god’s pride and bliss his soul adores: ~ Sri Aurobindo, Savitri The Glory and Fall of Life,
537:A single law simplessed the cosmic theme,Compressing Nature into a formula. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
538:But first the spirit’s ascent we must achieveOut of the chasm from which our nature rose. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
539:In their own fields they follow the wheel of lawAnd cherish the safety of a settled type. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
540:O Death, thou too art God and yet not He,But only his own black shadow on his path ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
541:Our human state cradles the future god,Our mortal frailty an immortal force. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
542:Out of the ineffable hush it hears them comeTrembling with the beauty of a wordless speech. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
543:The creative operation of God does not simply mold us like soft clay. It is a Fire that animates all it touches...that gives life. ~ Pierre Teilhard de Chardin,
544:The dire delight that could shatter mortal flesh,The rapture that the gods sustain he bore. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
545:The high gods watch in their silence,Mute they endure for a while that the doom may be swifter and greater. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
546:The prayer of faith is the only kind that is real prayer, and it is trust in God with full acknowledgment of God's power and love. ~ Archibald Thomas Robertson,
547:Where there is Isness, there God is. Creation is the giving of isness from God. And that is why God becomes where any creature expresses God. ~ Meister Eckhart,
548:Individual perfection and liberation are not the whole sense of God’s intention in the world. ~ Sri Aurobindo, The Synthesis Of Yoga 0.03 - The Threefold Life,
549:Love is a honey and poison in the breastDrunk by it as the nectar of the gods. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
550:Mind unwitting serves a higher Power;It is a channel, not the source of all. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
551:Our life’s repose is in the Infinite;It cannot end, its end is Life supreme. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
552:Our life’s repose is in the Infinite;It cannot end, its end is Life supreme. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
553:That which God said to the rose, and caused it to laugh in full-blown beauty, He said to my heart, and made it a hundred times more beautiful. ~ Jalaluddin Rumi,
554:The Mother of all godheads and all strengthsWho, mediatrix, binds earth to the Supreme. ~ Sri Aurobindo, Savitri 03.02 - The Adoration of the Divine Mother,
555:The world is only a partial manifestation of the Godhead, it is not itself that Divinity. ~ Sri Aurobindo, Essays on the Gita The Theory of the Vibhuti,
556:Unless the soul is pure, it cannot have genuine love of God and single-minded devotion to the ideal. The mind wanders away to various objects. ~ Sri Ramakrishna,
557:521. If Hell were possible, it would be the shortest cut to the highest heaven. For verily God loveth. ~ Sri Aurobindo, Essays Divine And Human Bhakti,
558:Any spiritual endeavour which enables to raise the human consciousness to cosmic consciousness, to unite the individual with God, is Yoga. ~ Swami Avdheshanand,
559:God manifests Himself in the individual partially, but He stands behind the progress of the world wholly. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
560:Hasteners to action, violators of GodAre these great spirits who have too much love. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
561:Man is all Imagination. God is Man and exists in us and we in Him... The Eternal Body of Man is the Imagination, that is, God, Himself ~ William Blake, Laocoon ,
562:Thou must die to thyself to reach God’s height:I, Death, am the gate of immortality. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
563:A blind god is not destiny’s architect;A conscious power has drawn the plan of life, ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
564:And if there were a God, I think it very unlikely that He would have such an uneasy vanity as to be offended by those who doubt His existence ~ Bertrand Russell,
565:His small successes are failures of the soul,His little pleasures punctuate frequent griefs: ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
566:Imps with wry limbs and carved beast visages,Sprite-prompters goblin-wizened or faery-small, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
567:It is in a total knowledge that all knowing becomes one and indivisible. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
568:The bliss which sleeps in things and tries to wake,Breaks out in him in a small joy of life. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
569:The God-lover is the universal lover and he embraces the All-blissful and All-beautiful. ~ Sri Aurobindo, The Synthesis Of Yoga 3.06 - The Delight of the Divine,
570:The growing of the love of God must carry with it in him an expansion of the knowledge of God. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
571:The love of God is an infinite and absolute feeling which does not admit of any rational limitation. ~ Sri Aurobindo, The Human Cycle Reason and Religion,
572:The sot drinks, and is drunken: the coward drinks not, and shivers: the wise man, brave and free, drinks, and gives glory to the Most High God. ~ Aleister Crowley,
573:The vision of God brings infallibly the adoration and passionate seeking of the Divine. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
574:A light of liberating knowledge shoneAcross the gulfs of silence in their eyes; ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
575:A million faces wears her knowledge hereAnd every face is turbaned with a doubt. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
576:Came Reason, the squat godhead artisan,To her narrow house upon a ridge in Time. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
577:Novel values furbished ancient themesTo cheat the mind with the idea of change. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
578:What is God after all? An eternal child playing an eternal game in an eternal garden. ~ Sri Aurobindo, Essays In Philosophy And Yoga Thoughts And Glimpses,
579:All things hang here between God’s yes and no,Two Powers real but to each other untrue. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
580:All things yield to a man and Zeus is himself his accompliceWhen like a god he wills without remorse or longing. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
581:Despise no one, try to see God in all and the Self in all. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest To Motilal Roy,
582:Make of thy daily way a pilgrimage, For through small joys and griefs thou movst towards God. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
583:Always ascends the zigzag of the godsAnd upward points the spirit’s climbing Fire. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
584:Count not life nor death, defeat nor triumph, Pyrrhus.Only thy soul regard and the gods in thy joy or thy labour. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
585:He who sees God in all, will serve freely God in all with the service of love. ~ Sri Aurobindo, The Human Cycle Conditions for the Coming of a Spiritual Age,
586:Passions that crumble to ashes while they blazeKindled the common earth with their brief flame. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
587:The mighty daemon lies unshaped within,To evoke, to give it form is Nature’s task. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
588:The wisdom and love of God in turning our evil into His good does not absolve us of our moral responsibility. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
589:To fall in love with God is the greatest romance; to seek him the greatest adventure; to find him, the greatest human achievement. ~ Saint Augustine of Hippo,
590:Her pragmatism of the transcendent TruthFills silence with the voices of the gods, ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
591:Purify thyself and thou shalt see God. Transform thy body into a temple, cast from thee evil thoughts and contemplate God with the eye of thy conscious soul. ~ Vemana,
592:The Absolute is not a void or negation. It is all that is here in Time and beyond Time. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
593:The Gods prodigiously sometimes reverseThe common rule of Nature and compelMatter with soul. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
594:The world is not a courtroomThere is no judge no jury no plaintiff.This is a caravan filled with eccentric beings telling wondrous stories about God. ~ Saadi,
595:To approach God by love is to prepare oneself for the greatest possible spiritual fulfilment. ~ Sri Aurobindo, The Synthesis Of Yoga 3.01 - Love and the Triple Path,
596:We may find when all the rest has failedHid in ourselves the key of perfect change. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
597:Across the threshold's sleep she entered inAnd found herself amid great figures of gods ~ Sri Aurobindo, Savitri The Book of Yoga,
598:Dream not that happinessCan spring from wicked roots. God overrulesAnd Right denied is mighty. ~ Sri Aurobindo, Collected Plays and Stories - I Act II,
599:Each is a greatness growing towards the heightsOr from his inner centre oceans out; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
600:God as beauty, Srikrishna in Brindavan, Shyamasundara, is not only Beauty, He is also Love. ~ Sri Aurobindo, Early Cultural Writings The National Value of Art,
601:God is not remote from us. He is at the point of my pen, my (pick) shovel, my paint brush, my (sewing) needle - and my heart and thoughts. ~ Pierre Teilhard de Chardin,
602:God is the ever active providence, by whose power systems after systems are being evolved out of chaos, made to run for a time and again destroyed. ~ Swami Vivekananda,
603:Gods who know not griefAnd look impassive on a suffering world,Calm they gaze down on the little human scene ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
604:In my opinion, there are two things that can absolutely not be carried to the screen: the realistic presentation of the sexual act and praying to God. ~ Orson Welles,
605:Or there repose and action are the sameIn the deep breast of God’s supreme delight. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
606:The Great spiritual geniuses, whether it was Moses, Buddha, Plato, Socrates, Jesus, or Emerson... have taught man to look within himself to find God. ~ Ernest Holmes,
607:44. If God draw me towards Heaven, then, even if His other hand strive to keep me in Hell, yet must I struggle upward. ~ Sri Aurobindo, Essays Divine And Human 4.1 - Jnana,
608:Absolute her judgments seem but none is sure;Time cancels all her verdicts in appeal. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
609:A sole thing the GodsDemand from all men living, sacrifice:Nor without this shall any crown be grasped. ~ Sri Aurobindo, Collected Poems 10.03 - The Debate of Love and Death,
610:Change represents the constant shifting of apparent relations in an eternal Immutability. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
611:Earth cannot long resist the man whom Heaven has chosen;Gods with him walk; his chariot is led; his arm is assisted. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
612:On earth by the will of this Arch-IntelligenceA bodiless energy put on Matter’s robe; ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
613:Our lives are useful only in proportion as they help others by example or action or tend to fulfil God in man. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
614:Our lives are useful only in proportion as they help others by example or action or tend to fulfil God in man. ~ Sri Aurobindo, Karmayogin Opinion and Comments,
615:Ethics must eventually perceive that the law of good which it seeks is the law of God. ~ Sri Aurobindo, The Synthesis Of Yoga 2.25 - The Higher and the Lower Knowledge,
616:God is a great & cruel Torturer because He loves. You do not understand this, because you have not seen & played with Krishna. ~ Sri Aurobindo, Essays Divine And Human ,
617:He saw the labour of a godhead’s birth.A secret knowledge masked as Ignorance; ~ Sri Aurobindo, Savitri The Yoga of the King,
618:In all who have risen to a greater Life,A voice of unborn things whispers to the ear, ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
619:Life and treasure and fame to cast on the wings of a moment,Fiercer joy than this the gods have not given to mortals. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
620:World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view. ~ Sri Aurobindo, The Life Divine 1.09 - The Pure Existent,
621:By Power, not Light, the great Gods rule the world;Power is the arm of God, the seal of Fate. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
622:Each object in the universe is really the whole universe in a different frontal appearance. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
623:It is finished, the dread mysterious sacrifice,Offered by God’s martyred body for the world; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
624:Magic of percept joined with concept’s artAnd lent to each object an interpreting name. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
625:Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own ~ Anonymous, The Bible 1 Corinthians 6:19 ESV,
626:The Energy acts, the stable is its seal:On Shiva’s breast is stayed the enormous dance. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
627:This is the one thing needful, the chanting of God's name. All else is unreal. Love and devotion alone are real, and other things are of no consequence. ~ Sri Ramakrishna,
628:To eternal light and knowledge meant to rise,Up from man’s bare beginning is our climb; ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
629:Egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.08 - The Supreme Will,
630:Make of thy daily way a pilgrimage,For through small joys and griefs thou mov’st towards God. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
631:Nothing is known while aught remains concealed;The Truth is known only when all is seen. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
632:Out of all masquerade of phenomenon and becoming the Real Being must eventually deliver itself. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
633:Thou who pervadest all the worlds below,Yet sitst above,Master of all who work and rule and know,Servant of Love! ~ Sri Aurobindo, Collected Poems God,
634:A battle is joined between the true and false,A pilgrimage sets out to the divine Light. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
635:A Wisdom knows and guides the mysteried world;A Truth-gaze shapes its beings and events; ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
636:Closeness of the human soul to the Divine is the object, and fear sets always a barrier and a distance. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
637:Fear of the gods arose from man’s ignorance of God and his ignorance of the laws that govern the world. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
638:In order to be an image of God, the spirit must turn to what is eternal, hold it in spirit, keep it in memory, and by loving it, embrace it in the will. ~ Edith Stein,
639:It made of Space a marvel house of God,It poured through Time its works of ageless might, ~ Sri Aurobindo, Savitri 03.03 - The House of the Spirit and the New Creation,
640:Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. ~ Anonymous, The Bible St John 3-3,
641:These wide divine extremes, these inverse powersAre the right and left side of the body of God. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
642:A charm and greatness locked in every hourAwakes the joy which sleeps in all things made. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
643:All Nature is full of the secret Godhead and in labour to reveal him in her. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
644:At hazard he read by arrow-leaps of ThoughtThat hit the mark by guess or luminous chance, ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
645:For then alone do we know God truly, when we believe that He is far above all that man can possibly think of God. ~ Saint Thomas Aquinas, Summa contra Gentiles I,
646:God, before He comes to the heart, sends servants to make it ready for His coming. And who are those servants? Purity, chastity, humility, loving-kindness. ~ Sri Ramakrishna,
647:God cannot be taken by violence. It is only through love and harmony that you can reach God. Be in peace - my blessings are with you. ~ The Mother, Words Of The Mother II ,
648:God meets us in many ways of his being and in all tempts us to him even while he seems to elude us. ~ Sri Aurobindo, The Synthesis Of Yoga 3.06 - The Delight of the Divine,
649:In the communion of two meeting mindsThought looked at thought and had no need of speech; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
650:In the communion of two meeting mindsThought looked at thought and had no need of speech. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
651:Our being must move eternally through Time;Death helps us not, vain is the hope to cease; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
652:Some word that could incarnate highest TruthLeaped out from a chance tension of the soul, ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
653:The deities have screened their dreadful power:God hides his thought and, even, he seems to err. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
654:Their anger rushed galloping in brute attack,A charge of trampling hooves on shaken soil. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
655:What I really wanted was to fall in love with God. It's amazing what obstacles there are within us, or at least in me, that seem to slow this process. ~ Thomas Keating,
656:Whoever has once felt the glory of God within him can never again believe that the intellect is supreme. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
657:God works all his miracles by an evolution of secret possibilities which have been long prepared. ~ Sri Aurobindo, The Human Cycle The Infrarational Age of the Cycle,
658:It is more important that we should remember God than that we should breathe: indeed, if one may say so, we should do nothing else besides. ~ Saint Gregory of Nazianzus,
659:Thought-worldsA thousand roads leaped into EternityOr singing ran to meet God’s veilless face. ~ Sri Aurobindo, Savitri 02.15 - The Kingdoms of the Greater Knowledge,
660:43. If God assigns to me my place in Hell, I do not know why I should aspire to Heaven. He knows best what is for my welfare. ~ Sri Aurobindo, Essays Divine And Human 4.1 - Jnana,
661:For man, below the god, above the brute,Is given the calm reason as his guide;He is not driven by an unthinking will ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
662:Half-poised on equal wings of thought and doubtToiled ceaselessly twixt being’s hidden ends. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
663:Myth suckled knowledge with her lustrous milk;The infant passed from dim to radiant breasts. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
664:Bestow upon me, O Lord my God, understanding to know thee, diligence to seek thee, wisdom to find thee, and a faithfulness that may finally embrace thee. ~ Saint Thomas Aquinas,
665:O queen, thy thought is a light of the Ignorance,Its brilliant curtain hides from thee God’s face. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
666:This observe, thy task in thy destiny noble or fallen;Time and result are the gods’; with these things be not thou troubled. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
667:When Jesus Christ came upon the Earth, you killed Him. The son of your own God. And only after He was dead did you worship Him and start killing those who would not. ~ Tecumseh,
668:World-force outlasts world-disillusion’s shock:Dumb, she is still the Word, inert the Power. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
669:God has set apart India as the eternal fountain-head of holy spirituality, and He will never suffer that fountain to run dry. ~ Sri Aurobindo, Bande Mataram - II Swaraj,
670:Have faith and complete trust in the ways of God. relentless prayers offered with a pure and devoted heart have the power to make the impossible possible. ~ Swami Avdheshanand,
671:I believe in Spinoza's God who reveals himself in the orderly harmony of what exists, not in a God who concerns himself with fates and actions of human beings. ~ Albert Einstein,
672:In Christian theology, kenosis (Greek: κένωσις, kénōsis, lit. emptiness) is the self-emptying of ones own will and becoming entirely receptive to Gods divine will. ~ Wikipedia,
673:It is not known precisely where angels dwell whether in the air, the void, or the planets. It has not been God's pleasure that we should be informed of their abode. ~ Voltaire,
674:Non-ViolenceDeem nothing vain: through many veilsThis Spirit gleams.The dreams of God are truths and He prevails. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
675:The Godhead is all that is universe and all that is in the universe and all that is more than the universe. ~ Sri Aurobindo, Essays on the Gita 2.05 - The Divine Truth and Way,
676:To control the mind the best and easiest method is to repeat constantly God's Name. Concentration is attained by fixing the attention on the sound of the Name. ~ Sri Ramakrishna,
677:But thought nor word can seize eternal Truth:The whole world lives in a lonely ray of her sun. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
678:For nothing is known while aught remains concealed; The Truth is known only when all is seen. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
679:God is not to be reached by the weak. Never be weak. You have infinite strength within you. How else will you conquer anything? How else will you come to God? ~ Swami Vivekananda,
680:Individual things are nothing but modifications of the attributes of God, or modes by which the attributes of God are expressed in a fixed and definite manner. ~ Baruch Spinoza,
681:Our souls can climb into the shining planes,The breadths from which they came can be our home. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
682:The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
683:The secret of our apparent bondage is the Spirit's play by which It consents to forget God-consciousness in the absorption of Nature's movement. ~ Sri Aurobindo, Isha Upanishad ,
684:A deep solidarity joins its contrary powers;God’s summits look back on the mute Abyss. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
685:All philosophies as divergent view-points looking at different sides of a single Reality. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
686:Hear its cry when God’s moment changing our fate comes visoredSilently into our lives and the spirit too knows, for it watches. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
687:He saw a lone immense high-curved world-pileErect like a mountain-chariot of the GodsMotionless under an inscrutable sky. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
688:It is in God alone, by the possession of the Divine only that all the discords of life can be resolved. ~ Sri Aurobindo, The Synthesis Of Yoga 2.18 - The Soul and Its Liberation,
689:The snake is there and the worm in the heart of the rose.A word, a moment’s act can slay the god; ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
690:But if thou wilt not wait for Time and God, Do then thy work and force thy will on Fate ~ Sri Aurobindo, Savitri The Eternal Day The Souls Choice and the Supreme Consummation,
691:Death, the dire god, inflicted on her eyesThe immortal calm of his tremendous gaze: ~ Sri Aurobindo, Savitri 09.02 - The Journey in Eternal Night and the Voice of the Darkness,
692:God is cruel and not cruel. He is all being and not being at the same time. Hence He is all contradictions. Nature also is nothing but a mass of contradictions. ~ Swami Vivekananda,
693:Incessant in the arms of ecstasyRepeating its sweet involuntary noteA sob of rapture flowed along the hours. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
694:Not as the ways of other mortals are theirs who are guided,They whose eyes are the gods and they walk by a light that is secret. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
695:Through Nature’s contraries we draw near God;Out of the darkness we still grow to light.Death is our road to immortality. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
696:Veiled by the ray no mortal eye can bear,The Spirit's bare and absolute potenciesBurn in the solitude of the thoughts of God. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
697:I am as sure as I live that nothing is so near to me as God. God is nearer to me than I am to myself; my existence depends on the nearness and the presence of God. ~ Meister Eckhart,
698:In our defeated hearts God’s strength survivesAnd victory’s star still lights our desperate road; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
699:There is always a reason to live. The Gods will set you on the proper path. There is a deeper purpose to the path you have been set upon, one that has yet to reveal itself. ~ Sura,
700:Thought-mindWhere Knowledge is the leader of the actAnd Matter is of thinking substance made, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
701:A mass phenomenon of visible shapesSupported by the silence of the VoidAppeared in the eternal Consciousness ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
702:A tireless benevolence, clear-seeing and comprehensive, free from all personal reaction, is the best way to love God and serve Him upon earth. ~ The Mother, Words Of The Mother II ,
703:Even though it be true that the conception of God is absolute help, it is also the only help which is absolutely capable of revealing to man his own helplessness. ~ Soren Kierkegaard,
704:Only of one thingMan can be sure, the will in his heart and his strength in his purpose:This too is Fate and this too the gods ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
705:He has told you, O man, what is good; and what does the Lord require of youbut to do justice, and to love kindness, and to walk humbly with your God? ~ Anonymous, The Bible Micah 6:8,
706:How dare you talk of helping the world? God alone can do that. First you must be made free from all sense of self; then the Divine Mother will give you a task to do. ~ Sri Ramakrishna,
707:More there is concealed in God’s BeyondThat shall one day reveal its hidden face. ~ Sri Aurobindo, Savitri The Eternal Day,
708:Of rapturous Love,The bright epiphany whom we name God,Towards whom we droveIn spite of weakness, evil, grief and pain. ~ Sri Aurobindo, Collected Poems 3.1.23 - The Rishi,
709:On the safe landTo linger is to lose what God has planned    For man’s wide soul,Who set eternal godhead for its goal. ~ Sri Aurobindo, Collected Poems 3.1.08 - To the Sea,
710:The LORD is my rock and my fortress and my deliverer, My God, my rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold. ~ Anonymous, The Bible Psalm 18:2,
711:Always keep your mind spotless. Don't allow impure thoughts to enter it. If you find such desires tormenting you, pray to God and chant His name. He will protect you. ~ Sri Ramakrishna,
712:Life in my limbs shall grow deathless, flesh with the God-glory tingle,Lustre of Paradise, light of the earth-ways marry and mingle. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
713:Once in the vigil of a deathless gazeThese grades had marked her giant downward plunge,The wide and prone leap of a godhead's fall. ~ Sri Aurobindo, Savitri 02.01 - The World-Stair,
714:Our I is not that spiritual being which can look on the Divine Existence and say, “That am I”. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
715:The Magician looks on the wicked as invalids whom one must pity and cure; the world, with its errors and vices, is to him God's hospital, and he wishes to serve in it. ~ Eliphas Levi,
716:The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe. ~ Sri Aurobindo, The Synthesis Of Yoga 0.02 - The Three Steps of Nature,
717:For as the old adage says, God slumbers in nature, begins to awaken in the human being, and is fully awake in the enlightened individual. ~ Frank Visser, Ken Wilber Thought as Passion ,
718:For integral self-possession we must be one not only with the Self, with God, but with all existences. ~ Sri Aurobindo, The Synthesis Of Yoga 2.10 - The Realisation of the Cosmic Self,
719:Humanity is not the highest godhead; God is more than humanity; but in humanity too we have to find and to serve him. ~ Sri Aurobindo, Essays in Philosophy and Yoga Materialism,
720:Oneness constitutes and upholds the multiplicity, multiplicity does not constitute and uphold the oneness. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
721:Bhakti is to keep the mind on God by chanting His name and glories ... Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally. ~ Sri Ramakrishna, The Gospel of Ramakrishna ,
722:The incarnate dual Power shall open God’s door,Eternal supermind touch earthly Time. ~ Sri Aurobindo, Savitri The Eternal Day,
723:The incarnate dual Power shall open God’s door,Eternal supermind touch earthly Time. ~ Sri Aurobindo, Savitri The Eternal Day,
724:I am god, I am hero, I am philosopher, I am demon and I am world, which is a tedious way of saying that I do not exist. ~ Jorge Luis Borges, Labyrinths Selected Stories and Other Writings,
725:Immortality for imperfect man,A god who hurts himself at every step,Would be a cycle of eternal pain. ~ Sri Aurobindo, Savitri 10.02 - The Gospel of Death and Vanity of the Ideal,
726:The soul that lives in God is more perfect than the soul that lives only in outward mind. ~ Sri Aurobindo, The Renaissance in India A Rationalistic Critic on Indian Culture - III,
727:The swoon of glad identityWhere spirit and flesh in inner ecstasy joinAnnulling the quarrel between self and shape. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
728:At first was only an etheric Space:Its huge vibrations circled round and roundHousing some unconceived initiative: ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
729:Felt its honey of felicityFlow through his veins like the rivers of Paradise,Made body a nectar-cup of the Absolute. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
730:God creates out of nothing. Wonderful you say. Yes, to be sure, but he does what is still more wonderful: he makes saints out of sinners. ~ Soren Kierkegaard, The Journals of Kierkegaard ,
731:How to see God? To see Him is to be consumed by Him.How to see the Self? As the Self is one without a second, it is impossible to see it. ~ Sri Ramana Maharshi, Reality in Forty Verses ,
732:Man insists continually on making God in his own image instead of seeking to make himself more and more in the image of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga 3.1.15 - Rebirth,
733:The eye through which I see God is the same eye through which God sees me; my eye and God's eye are one eye, one seeing, one knowing, one love. ~ Meister Eckhart, Sermons of Meister Eckhart ,
734:The history of the cycles of man is a progress towards the unveiling of the Godhead in the soul and life of humanity. ~ Sri Aurobindo, Essays on the Gita The Theory of the Vibhuti,
735:We must be on our guard against giving interpretations which are hazardous or opposed to science, and so exposing the word of God to the ridicule of unbelievers. ~ Saint Augustine of Hippo,
736:A strange pell-mell of magic artisans,Was seen moulding the plastic clay of life,An elfin brood, an elemental kind. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
737:None has been able to hold all the gods in his bosom unstaggered,All have grown drunken with force and have gone down to Hell and to Ate. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
738:The meeting of man and God must always mean a penetration and entry of the divine into the human and a self-immergence of man in the Divinity. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
739:Liberty is a goddess who is exacting in her demands on her votaries, but, if they are faithful, she never disappoints them of their reward. ~ Sri Aurobindo, Karmayogin The Elections,
740:There is nothing which is beyond the reach of the God-lover or denied to him; for he is the favorite of the Divine Lover and the self of the Beloved. ~ Sri Aurobindo, The Synthesis Of Yoga ,
741:Agents of darkness imitating light,Spirits obscure and moving things obscure,Unwillingly they serve a mightier Power. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
742:All things here secretly are right; all’s wrongIn God’s appearances. World, thou art wisely ledIn a divine confusion. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
743:An ocean of electric EnergyFormlessly formed its strange wave-particlesConstructing by their dance this solid scheme, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
744:God's DesireLo, how all shakes when the gods tread too near!All moves, is in peril, anguished, torn, upheaved. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
745:If we want to have conversations with God (of course within us), is it possible? If yes, on what condition? God does not indulge in conversation. ~ The Mother, Words Of The Mother II ,
746:Music is, to me, proof of the existence of God. It is so extraordinarily full of magic, and in tough times of my life I can listen to music and it makes such a difference. ~ Kurt Vonnegut Jr.,
747:Not on the tramp of the multitudes, not on the cry of the legionsFounds the strong man his strength but the god that he carries within him. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
748:These sages breathed for God’s delight in things.Assisting the slow entries of the gods,Sowing in young minds immortal thoughts they lived, ~ Sri Aurobindo, Savitri 04.04 - The Quest,
749:Truth is a shining goddess, always veiled, always distant, never wholly approachable, but worthy of all the devotion of which the human spirit is capable. ~ Bertrand Russell, Fact and Fiction ,
750:Desire to see God, be fearful of losing Him, and find joy in everything that can lead to Him. If you act in this way, you will always live in great peace. ~ Saint Teresa of Avila,
751:Gods change not their strength, but are of oldAnd as of old, and man, though less than these,May yet proceed to greater, self-evolved. ~ Sri Aurobindo, Collected Poems Urvasie,
752:Have faith in Guru, in his teachings, and in the surety that you can get free. Think day and night that this universe is zero, only God is. Have intense desire to get free. ~ Swami Vivekananda,
753:He sees in all things strangely fashioned hereThe unwelcome jest of a deceiving Force,A parable of Maya and her might. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
754:I smite the Titan who bestrides the worldAnd slay the ogre in his blood-stained den.I am Durga, goddess of the proud and strong ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
755:Only religion in this bankruptcyPresents its dubious riches to our heartsOr signs unprovisioned cheques on the Beyond: ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
756:410. Others boast of their love for God. My boast is that I did not love God; it was He who loved me and sought me out and forced me to belong to Him. ~ Sri Aurobindo, Essays Divine And Human ,
757:A mighty victory or a mighty fall,A throne in heaven or a pit in hell,The dual Energy they have justified ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
758:His spirit by spiritual ego sink,Or his soul dream shut in sainthood’s brilliant cellWhere only a bright shadow of God can come. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
759:If we shed tears for God, does He ever shed a tear for us? Surely He has deep compassion for you, but His eyes are not of the kind that shed tears. ~ The Mother, Words Of The Mother II ,
760:I have never heard of a Yogin who got the peace of God and turned away from it as something poor, neutral and pallid, rushing back to cakes and ale. ~ Sri Aurobindo, Letters On Poetry And Art ,
761:The new God laughs at imitation and discipleship. He needs no imitators and no pupils. He forces men through himself. The God is his own follower in man. He imitates himself” ~ Carl Jung, Red Book ,
762:Trivial amusements stimulate and wasteThe energy given to him to grow and be.His little hour is spent in little things. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
763:A little gift comes from the Immensitudes,But measureless to life its gain of joy;All the untold Beyond is mirrored there. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
764:Man, by experience of passion purged,His myriad faculty perfecting, widensHis nature as it rises till it growsWith God conterminous. ~ Sri Aurobindo, Collected Poems Urvasie,
765:None but God is loved in the existent things. It is He who is manifest within every beloved to the eye of every lover ~ and there is nothing in the existent realm that is not a lover ~ Ibn Arabi,
766:Time's worksThe giant’s and the Titan’s furious marchClimbs to usurp the kingdom of the godsOr skirts the demon magnitudes of Hell; ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
767:All that is real in me is God; all that is real in God is I. The gulf between God and me is thus bridged. Thus by knowing God, we find that the kingdom of heaven is within us. ~ Swami Vivekananda,
768:Ananke’s engines organising Chance,Channels perverse of a stupendous Will,Tools of the Unknown who use us as their tools, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
769:His failure is not failure whom God leads; ... It knows its steps, its way is inevitable, And how shall the end be vain when God is guide? ~ Sri Aurobindo, Savitri 03.04 - The Vision and the Boon,
770:O Sun-Word, thou shalt raise the earth-soul to LightAnd bring down God into the lives of men; ~ Sri Aurobindo, Savitri The Eternal Day,
771:The active Brahman fulfils Itself in the world by works and man also is in the body for self-fulfilment by action. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead Life and Action,
772:The crown of conscious Immortality,The godhead promised to our struggling soulsWhen first man’s heart dared death and suffered life. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
773:The troglodytes of the subconscious Mind,Ill-trained slow stammering interpretersOnly of their small task’s routine aware ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
774:The universe is there as a truth in God even though the individual soul may have shut its eyes to it. ~ Sri Aurobindo, The Synthesis Of Yoga 2.06 - The Synthesis of the Disciplines of Knowledge,
775:Too hard the gods are with man’s fragile race;In their large heavens they dwell exempt from FateAnd they forget the wounded feet of man. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
776:A puritan God made pleasure a poisonous fruit,Or red drug in the market-place of Death,And sin the child of Nature’s ecstasy. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
777:If one cannot believe in God it does not matter. I suppose he believes in himself, in his own existence. Let him find out the source from which he came. ~ Sri Ramana Maharshi, Day by Day 22-3-46,
778:Man at his highest is a half-god who has risen up out of the animal Nature and is splendidly abnormal in it. ~ Sri Aurobindo, The Human Cycle The Necessity of the Spiritual Transformation,
779:Mind’s voices mimicked inspiration’s stress,Its ictus of infallibility,Its speed and lightning heaven-leap of the Gods. ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
780:Renunciation of ego, acceptance of God in life is the Yoga I teach,—no other renunciation. ~ Sri Aurobindo, Autobiographical Notes and Other Writings of Historical Interest To Motilal Roy,
781:We rarely think of the air we breathe, yet it is in us and around us all the time. In similar fashion, the presence of God penetrates us, is all around us, is always embracing us. ~ Thomas Keating,
782:Why was not man created good from the beginning? It is not God who made man wicked. It is man who makes himself wicked by separating himself from God. ~ The Mother, Words Of The Mother II ,
783:42. They say that the Gospels are forgeries and Krishna a creation of the poets. Thank God then for the forgeries and bow down before the creators. ~ Sri Aurobindo, Essays Divine And Human 4.1 - Jnana,
784:A lonely soul passions for the Alone,The heart that loved man thrills to the love of God,A body is his chamber and his shrine. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
785:Drowned in the Absolute, found in the Godhead,Swan of the supreme and spaceless ether wandering winged through the universe,Spirit immortal. ~ Sri Aurobindo, Collected Poems the Ascent,
786:Even God himself obeys the Laws he made:The Law abides and never can it change,The Person is a bubble on Time’s sea. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
787:In the beginning God said, the four-dimensional divergence of an antisymmetric, second rank tensor equals zero, and there was light, and it was good. And on the seventh day he rested. ~ Michio Kaku,
788:Knowledge leads to unity, but ignorance to diversity. So long as God seems to be outside and far away, there is ignorance. But when God is realised within, that is true knowledge. ~ Sri Ramakrishna,
789:Life now became a sure approach to God,Existence a divine experimentAnd cosmos the soul’s opportunity. ~ Sri Aurobindo, Savitri The Yoga of the King,
790:Pain is the hammer of the Gods to breakA dead resistance in the mortal’s heart,His slow inertia as of living stone. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
791:Wisdom leads to Unity, but Ignorance to Separation. So long as God seems to be outside and far away, there is ignorance. But when God is realized Within, that is True Knowledge. ~ Sri Ramakrishna,
792:All here is dreamed or doubtfully exists,But who the dreamer is and whence he looksIs still unknown or only a shadowy guess. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
793:A stripped imperative of conceptual phraseArchitectonic and inevitableTranslated the unthinkable into thought: ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
794:He who would bring the heavens hereMust descend himself into clayAnd the burden of earthly nature bearAnd tread the dolorous way. ~ Sri Aurobindo, Collected Poems A God’s Labour,
795:Our precarious mortal thoughtThat looks from soil to sky and sky to soilBut knows not the below nor the beyond, ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
796:All alters in a world that is the same.Man most must change who is a soul of Time;His gods too change and live in larger light. ~ Sri Aurobindo, Collected Plays and Stories - I Act V,
797:Expansion and contraction’s mystic actCreated touch and friction in the void,Into abstract emptiness brought clash and clasp: ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
798:Music, that is the science or the sense of proper modulation, is likewise given by God's generosity to mortals having rational souls in order to lead them to higher things. ~ Saint Augustine of Hippo,
799:Only when Eternity takes Time by the hand,Only when infinity weds the finite’s thought,Can man be free from himself and live with God. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
800:The spirit rises mightier by defeat;Its godlike wings grow wider with each fall.Its splendid failures sum to victory. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
801:The spirit rises mightier by defeat;Its godlike wings grow wider with each fall.Its splendid failures sum to victory. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
802:The Truth of truths men fear and deny,The Light of lights they refuse;To ignorant gods they lift their cryOr a demon altar choose. ~ Sri Aurobindo, Collected Poems A God’s Labour,
803:All birth entails a constant death or dissolution of that which becomes, in order that it may change into a new becoming. ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
804:It is on account of the ego that one is not able to see God. In front of the door of God's mansion lies the stump of ego. One cannot enter the mansion without jumping over the stump. ~ Sri Ramakrishna,
805:My soul unhorizoned widens to measureless sight,    My body is God’s happy living tool,        My spirit a vast sun of deathless light. ~ Sri Aurobindo, Collected Poems The Divinization of Matter: Lurianic Kabbalah, Physics, and the Supramental Transformation,
806:Since God has made earth, earth must make in her God;What hides within her breast she must reveal. ~ Sri Aurobindo, Savitri The Eternal Day,
807:These revolutions, demon or drunken god,Convulsing the wounded body of mankindOnly to paint in new colours an old face; ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
808:A touch supreme surprised his hurrying heart,The clasp was remembered of the Wonderful,And hints leaped down of white beatitudes. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
809:Light flung the photon’s swift revealing sparkAnd showed, in the minuteness of its flashImaged, this cosmos of apparent things. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
810:The gods are the guardians and increasers of the Truth, the powers of the Immortal, the sons of the infinite Mother. ~ Sri Aurobindo, The Renaissance in India Indian Spirituality and Life - II,
811:Vain the soul’s hope if changeless Law is all:Ever to the new and the unknown press onThe speeding aeons justifying God. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
812:A gift of priceless value from Time’s godsLost or mislaid in an uncaring world,Life is a marvel missed, an art gone wry. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
813:And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God. ~ Anonymous, The Bible Romans 12:2,
814:A screened Necessity drives even the gods.Over human lives it strides to unseen ends;Our tragic failures are its stepping-stones. ~ Sri Aurobindo, Collected Plays and Stories - I Act IV,
815:The highest and widest seeing is the wisest; for then all knowledge is unified in its one comprehensive meaning. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
816:There Ego was lord upon his peacock seatAnd Falsehood sat by him, his mate and queen:The world turned to them as Heaven to Truth and God. ~ Sri Aurobindo, Savitri 02.07 - The Descent into Night,
817:There every thought and feeling is an act,And every act a symbol and a sign,And every symbol hides a living power. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
818:These static objects in the cosmic danceThat are but Energy’s self-repeating whorlsProlonged by the spirit of the brooding Void, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
819:Those who wish to attain God and progress in religious devotion, should particularly guard themselves against the snares of lust and wealth. Otherwise they can never attain perfection. ~ Sri Ramakrishna,
820:But many-visaged is the cosmic Soul;A touch can alter the fixed front of Fate.A sudden turn can come, a road appear. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
821:Ever since consciousness was born on earth,Life is the same in insect, ape and man,Its stuff unchanged, its way the common route. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
822:God is very merciful to those whom He sees struggling heart and soul for spiritual realization. But remain idle, without any struggle, and you will see that His grace will never come. ~ Swami Vivekananda,
823:He who Is grows manifest in the yearsAnd the slow Godhead shut within the cellClimbs from the plasm to immortality. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
824:If something great awakes, too frail his pitchTo reveal its zenith tension of delight,His thought to eternise its ephemeral soar, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
825:There beat a throb of living interchange:Being felt being even when afarAnd consciousness replied to consciousness. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
826:Half-heard lowings drew the listening ear,As if the Sun-god’s brilliant kine were thereHidden in mist and passing towards the sun. ~ Sri Aurobindo, Savitri 10.01 - The Dream Twilight of the Ideal,
827:Haughtily humble in his own conceitBelieves himself a spawn of Matter’s mudAnd takes his own creations for his cause. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
828:Heaven-fire laughed in the corners of her eyes;Her body a mass of courage and heavenly strength,She menaced the triumph of the nether gods. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
829:The cosmos is no accident in Time;There is a meaning in each play of Chance,There is a freedom in each face of Fate. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
830:These pale glimmer-realmsWhere dawn-sheen gambolled with the native duskAnd helped the Day to grow and Night to fail, ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
831:A circuit ending where it first beganIs dubbed the forward and eternal marchOf progress on perfection’s unknown road. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
832:An errant ray from the immortal MindAccepted the earth’s blindness and becameOur human thought, servant of Ignorance. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
833:I was fascinated by quotations and lists. And then I noticed that other people were fascinated by quotations and lists: people as different as Borges and Walter Benjamin, Novalis and Godard. ~ Susan Sontag,
834:Men rarely (if ever) manage to dream up a superior to themselves. Most Gods have the manners and morals of a spoiled child. ~ Robert Heinlein, Notebooks of Lazarus Long from Time Enough for Love (1973).,
835:Our ignorance is Wisdom’s chrysalis,Our error weds new knowledge on its way,Its darkness is a blackened knot of light; ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
836:The slow process of a material mindWhich serves the body it should rule and useAnd needs to lean upon an erring sense. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
837:Whatever the brain may plan, the heart knows first and whoever can go beyond the brain to the heart, will hear the voice of the Eternal. ~ Sri Aurobindo, Bande Mataram - II The Glory of God in Man,
838:373. Shall I accept death or shall I turn and wrestle with him and conquer? That shall be as God in me chooses. For whether I live or die, I am always. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
839:In gleaming clarities of amethyst airThe chainless and omnipotent Spirit of MindBrooded on the blue lotus of the Idea. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
840:The unseizable forces of the cosmic whirlBear in their bacchant limbs the fixityOf an original foresight that is Fate. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
841:Under a blue veil of eternityThe splendours of ideal Mind were seenOutstretched across the boundaries of things known. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
842:A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult egoism stand in the way. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
843:At last there wakes in us a witness SoulThat looks at truths unseen and scans the Unknown;Then all assumes a new and marvellous face: ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
844:Climb not to Godhead by the Titan’s road.Against the Law he pits his single will,Across its way he throws his pride of might. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
845:Everything good or true that the angels inspire in us is God's, so God is constantly talking to us. He talks very differently, though, to one person than to another. ~ Emanuel Swedenborg, Secrets of Heaven ,
846:fools! whose prideAbsurd the gods permit a little spaceTo please their souls with laughter, then replaceIn the loud limbo of futilities. ~ Sri Aurobindo, Collected Poems Lines on Ireland,
847:Imagination called her shining squadsThat venture into undiscovered scenesWhere all the marvels lurk none yet has known: ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
848:In this whirl and sprawl through infinite vacancyThe Spirit became Matter and lay in the whirl,A body sleeping without sense or soul. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
849:Our souls accept what our blind thoughts refuse.Earth’s winged chimaeras are Truth’s steeds in Heaven,The impossible God’s sign of things to be. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
850:The divine Self in things is the sustaining Spirit of the present, the withdrawing Spirit of the past, the creative Spirit of the future. ~ Sri Aurobindo, Essays on the Gita 2.08 - God in Power of Becoming,
851:The staple or dry straw of Reason’s tilth,Its heaped fodder of innumerable facts,Plebeian fare on which today we thrive. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
852:The will of self-giving forces away by its power the veil between God and man; it annuls every error and annihilates every obstacle. ~ Sri Aurobindo, Essays on the Gita The Cloud of Unknowing and Other Works,
853:Across the cosmic field through narrow lanesAsking a scanty dole from Fortune’s handsAnd garbed in beggar’s robes there walks the One. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
854:An Energy of perpetual transience makesThe journey from which no return is sure,The pilgrimage of Nature to the Unknown. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
855:Creation and destruction waltzed inarmedOn the bosom of a torn and quaking earth;All reeled into a world of Kali’s dance. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
856:Do you meditate? Do you know what one feels in meditation? The mind becomes like a continuous flow of oil — it thinks of one object only, and that is God. It does not think of anything else. ~ Sri Ramakrishna,
857:God shall grow up while the wise men talk and sleep;For man shall not know the coming till its hourAnd belief shall be not till the work is done. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
858:The All-containing was contained in form,Oneness was carved into units measurable,The limitless built into a cosmic sum: ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
859:The collectivity is a mass, a field of formation; the individual is the diviner of truth, the form-maker, the creator. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
860:The zest for life, which is the source of all passion and all insight, even divine, does not come to us from ourselves.... It is God who has to give us the impulse of wanting him. ~ Pierre Teilhard de Chardin,
861:Voices that came from unseen waiting worldsUttered the syllables of the UnmanifestTo clothe the body of the mystic Word. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
862:You are facing God and God is facing you. Your divinity will make you feel that two Gods are facing each other and conversing. But eventually you will merge into the God that you are now facing. ~ Sri Chinmoy,
863:The godhead of the reason, the intellectual Logos, is only a partial representative and substitute for the greater supramental Logos. ~ Sri Aurobindo, The Synthesis Of Yoga The Nature of the Supermind,
864:Yes, there are happy ways near to God’s sun;But few are they who tread the sunlit path;Only the pure in soul can walk in light. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
865:Yet is it a conscious power that moves in us,A seed-idea is parent of our actsAnd destiny the unrecognised child of Will. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
866:If the chamber’s door is even a little ajar,What then can hinder God from stealing inOr who forbid his kiss on the sleeping soul? ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
867:I have laboured and suffered in Matter’s nightTo bring the fire to man;But the hate of hell and human spiteAre my meed since the world began. ~ Sri Aurobindo, Collected Poems A God’s Labour,
868:Our body’s subtle self is throned withinIn its viewless palace of veridical dreamsThat are bright shadows of the thoughts of God. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
869:The Son of God born as the Son of manHas drunk the bitter cup, owned Godhead’s debt,The debt the Eternal owes to the fallen kind ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
870:They say the anarchy of love disturbsGods even: shaken are the marble natures,The deathless hearts are melted to the pangAnd rapture. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
871:Thus is it even with the seer and sage;For still the human limits the divine:Out of our thoughts we must leap up to sight, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
872:1FOR GOD alone my soul waits in silence; From Him comes my salvation. 2He alone is my rock and my salvation, My defense and my strong tower; I will not be shaken or disheartened. ~ Anonymous, The Bible Psalm 62,
873:A sumptuous chamber of the spirit’s sleepAt first she made, a deep interior room,Where he slumbers as if a forgotten guest. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
874:A thinking mind had come to lift life’s moods,The keen-edged tool of a Nature mixed and vague,An intelligence half-witness, half-machine. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
875:Easy the heavens were to build for God.Earth was his difficult matter, earth the gloryGave of the problem and the race and strife. ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
876:It may be the final truth that there is nothing but God, but for the purposes of life we have to recognise that there is a dualism in the underlying unity. ~ Sri Aurobindo, Karmayogin Facts and Opinions,
877:Man and cosmos exist by virtue of God and not in themselves except in so far as their being is one with the being of God. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
878:To catch the boundless in a net of birth,To cast the spirit into physical form,To lend speech and thought to the Ineffable; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
879:21. God had opened my eyes; for I saw the nobility of the vulgar, the attractiveness of the repellent, the perfection of the maimed and the beauty of the hideous. ~ Sri Aurobindo, Essays Divine And Human 4.1 - Jnana,
880:In packets she ties up the Indivisible;Finding her hands too small to hold vast TruthShe breaks up knowledge into alien parts ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
881:The whole world is one. The knower in the stone and the knower in myself are one; I am He. It is God in me, God in the stone. The knowledge in me and the knowledge in the stone are one; I am that. ~ Sri Aurobindo,
882:This sole is real in apparent things,Even upon earth the spirit is life’s key,But her solid outsides nowhere bear its trace. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
883:Already God is near, the Truth is close:Because the dark atheist body knows him not,Must the sage deny the Light, the seer his soul? ~ Sri Aurobindo, Savitri 10.04 - The Dream Twilight of the Earthly Real,
884:Although defeated, life must struggle on;Always she sees a crown she cannot grasp;Her eyes are fixed beyond her fallen state. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
885:Fear belongs to the lower nature, to the lower self, and in approaching the higher Self must be put aside before we can enter into its presence. ~ Sri Aurobindo, The Synthesis Of Yoga 3.03 - The Godward Emotions,
886:If human will could be made one with God’s,If human thought could echo the thoughts of God,Man might be all-knowing and omnipotent; ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
887:Love with my love, think with my thoughts; the restLeave to much older wiser men whose schemingsHave made God’s world an office and a mart. ~ Sri Aurobindo, Collected Plays and Stories - II Act II,
888:Our life’s uncertain way winds circling on,Our mind’s unquiet search asks always light,Till they have learned their secret in their source. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
889:Reason and taste, two powers of the intelligence, are rightly the supreme gods of the prose stylist, while to the poet they are only minor deities. ~ Sri Aurobindo, The Future Poetry The Essence of Poetry,
890:All forms are tokens of some veiled ideaWhose covert purpose lurks from mind’s pursuit,Yet is a womb of sovereign consequence. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
891:All forms are tokens of some veiled ideaWhose covert purpose lurks from mind’s pursuit,Yet is a womb of sovereign consequence. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
892:All seems in vain, yet endless is the game.Impassive turns the ever-circling Wheel,Life has no issue, death brings no release. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
893:God sports in the world as man. He incarnates Himself as man -- as in the case of Krishna, Rama, and Chaitanya. One needs spiritual practice in order to know God and recognize Divine Incarnations. ~ Sri Ramakrishna,
894:He who has found his identity with GodPays with the body’s death his soul’s vast light.His knowledge immortal triumphs by his death. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
895:Indifference, pain and joy, a triple disguise,Attire of the rapturous Dancer in the ways,Withhold from thee the body of God’s bliss. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
896:In his fragile tenement he grows Nature’s lord.In him Matter wakes from its long obscure trance,In him earth feels the Godhead drawing near. ~ Sri Aurobindo, Savitri 02.04 - The Kingdoms of the Little Life,
897:Man is a dynamo for the cosmic work;Nature does most in him, God the high rest:Only his soul’s acceptance is his own. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
898:Our souls, upon the wheel of GodFor ever turning, they arrive and go,Married and sundered in the magic roundOf the great Dancer of the boundless dance. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
899:The gods wrest our careful policiesTo their own ends until we stand appalledRemembering what we meant to do and seeingWhat has been done. ~ Sri Aurobindo, Collected Plays and Stories - I Act IV,
900:The seed of Godhead sleeps in mortal hearts,The flower of Godhead grows on the world-tree:All shall discover God in self and things. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
901:Great figures of godsConscious in stone and living without breath,Watching with fixed regard the soul of man,Executive figures of the cosmic self ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
902:He who learns must suffer. Even in our sleep, pain which cannot forgetfalls drop by drop upon the heartuntil, in our own despair, against our will,comes wisdom through the awful grace of God. ~ Aeschylus,
903:Man is there to affirm himself in the universe, that is his first business, but also to evolve and finally to exceed himself. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
904:The little Mind is tied to little things:Its sense is but the spirit’s outward touch,Half-waked in a world of dark Inconscience. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
905:A bullock yoked in the cart of proven fact,She drags huge knowledge-bales through Matter’s dustTo reach utility’s immense bazaar. ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
906:A hunchback rider of the red Wild-Ass,A rash Intelligence leaped down lion-manedFrom the great mystic Flame that rings the worlds ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
907:Her eternal Lover is her action’s cause;For him she leaped forth from the unseen VastsTo move here in a stark unconscious world. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
908:He who seeks God with a longing heart can see Him, talk to Him as I am talking to you. Believe my words when I say that God can be seen. But ah! To whom am I saying these words? Who will believe me? ~ Sri Ramakrishna,
909:Infallibly by Truth’s directing gazeAll creatures here their secret self disclose,Forced to become what in themselves they hide. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
910:Mystic, ineffable is the spirit’s truth,Unspoken, caught only by the spirit’s eye.When naked of ego and mind it hears the Voice; ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
911:See that you are not suddenly saddened by the adversities of this world, for you do not know the good they bring, being ordained in the judgments of God for the everlasting joy of the elect. ~ Saint John of the Cross,
912:Temple-groundMan, shun the impulses dire that spring armed from thy nature’s abysms!Dread the dusk rose of the gods, flee the honey that tempts from its petals! ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
913:All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. ~ Sri Aurobindo, Kena and Other Upanishads The Supramental Godhead,
914:And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you. ~ Anonymous, The Bible 1 Peter 5:10,
915:In a veiled Nature’s hallowed secreciesIt burns for ever on the altar Mind,Its priests the souls of dedicated gods,Humanity its house of sacrifice. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
916:There is nothing which is beyond the reach of the God-lover or denied to him; for he is the favourite of the divine Lover and the self of the Beloved. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
917:Do not judge God's world from your own. Trim your own hedge as you wish and plant your flowers in the patterns you can understand, but do not judge the garden of nature from your little window box. ~ Georg C Lichtenberg,
918:Even in the worm is a god and it writhes for a form and an outlet.Workings immortal obscurely struggling, hints of a godheadLabour to form in this clay a divinity. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
919:The life that wins its aim asks greater aims,The life that fails and dies must live again;Till it has found itself it cannot cease. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
920:There was a separateness of soul from soul:An inner wall of silence could be built,An armour of conscious might protect and shield; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
921:Whether for Heaven or Hell they must wage war:Warriors of Good, they serve a shining causeOr are Evil’s soldiers in the pay of Sin. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
922:... with the heart concentrated by yoga, viewing all things with equal regard, beholds himself in all beings and all beings in himself. In whatever way he leads his life, that one lives in God. ~ Bhagavad Gita, 29.html">.html">29 2020-08-31,
923:261. Perceive always and act in the light of thy increasing perceptions, but not those of the reasoning brain only. God speaks to the heart when the brain cannot understand him. ~ Sri Aurobindo, Essays Divine And Human ,
924:302. The mediaeval ascetics hated women and thought they were created by God for the temptation of monks. One may be allowed to think more nobly both of God and of woman. ~ Sri Aurobindo, Essays Divine And Human 3.1.10 - Karma,
925:Let the little troubled life-god withinCast his veils from the still soul,His tiger-stripes of virtue and sin,His clamour and glamour and thole and dole ~ Sri Aurobindo, Collected Poems Musa Spiritus,
926:Remember always that you too are Brahman and the divine Shakti is working in you; reach out always to the realisation of God's omnipotence and his delight in the Lila. ~ Sri Aurobindo, Essays In Philosophy And Yoga ,
927:To music that can immortalise the mindAnd make the heart wide as infinityListened, and captured the inaudibleCadences that awake the occult ear. ~ Sri Aurobindo, Savitri 02.09 - The Paradise of the Life-Gods,
928:Always remember God. Each and every event, everywhere, is by His Will alone and is for our own good. Each thing in our lives is always only Blessing, even though it may not appear so, at the time. ~ Sri Yogi Ramsuratkumar,
929:He watched in the alchemist radiance of her sunsThe crimson outburst of one secular flowerOn the tree-of-sacrifice of spiritual love. ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
930:Man becomes God, and all human activity reaches its highest and noblest when it succeeds in bringing body, heart and mind into touch with spirit. ~ Sri Aurobindo, Early Cultural Writings The National Value of Art,
931:Undoubtedly sin has to be abandoned if one is to get anywhere near the Godhead; but so too has virtue to be overpassed if we are to enter into the Divine Being. ~ Sri Aurobindo, Essays on the Gita 2.01 - The Two Natures,
932:Wise are the gods in their silence,Wise when they speak; but their speech is other than ours and their wisdomHard for a mortal mind to hold and not madden or wander. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
933:All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work. ~ Anonymous, The Bible 2 Timothy 3:16-17,
934:He who labors as he prays lifts his heart to God with his hands. Whenever you begin any good work you should first of all make a most pressing appeal to Christ our Lord to bring it to perfection. ~ Saint Benedict of Nursia,
935:Many are the names of God and infinite are the forms through which He may be approached. In whatever name and form you worship Him, through them you will realise Him. ~ Sri Ramakrishna, Sayings of Ramakrishna Paramahamsa ,
936:The natural man has to evolve himself into the divine Man; the sons of Death have to know themselves as the children of Immortality. ~ Sri Aurobindo, The Life Divine The Progress to Knowledge - God,
937:This world is a vast unbroken totality,A deep solidarity joins its contrary powers;God’s summits look back on the mute Abyss. ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
938:Wherefore let us consider how it behoveth us to be in the sight of God and the angels, and so let us take our part in the psalmody that mind and voice accord together. ~ Saint Benedict of Nursia, The Rule of Saint Benedict ,
939:Do you know my attitude? Books, scriptures, and things like that only point out the way to reach God. After finding the way, what more need is there of books and scriptures? Then comes the time for action. ~ Sri Ramakrishna,
940:Some reject life because it is tainted with grief and pain, but to the God-lover grief and pain become means of meeting with him, imprints of his pressure. ~ Sri Aurobindo, The Synthesis Of Yoga The Mystery of Love,
941:God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer. ~ Sri Aurobindo, Essays on the Gita 2.10 - The Vision of the World-Spirit - Time the Destroyer,
942:The godhead in us is our spirit moving towards its own concealed perfection, must be a supreme spiritual law and truth of our nature. ~ Sri Aurobindo, The Synthesis Of Yoga 1.07 - Standards of Conduct and Spiritual Freedom,
943:There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit’s omnipotence. ~ Sri Aurobindo, The Synthesis Of Yoga Faith and Shakti,
944:Do you know when people really become spiritual? It is when they become the slaves of God and are branded with His sign, which is the sign of the Cross, in token that they have given Him their freedom. ~ Saint Teresa of Avila,
945:Hewn, quartered on the scaffold as he falls,His crucified voice proclaims, ‘I, I am God;’‘Yes, all is God,’ peals back Heaven’s deathless call. ~ Sri Aurobindo, Savitri 06.02 - The Way of Fate and the Problem of Pain,
946:I believe that a triangle, if it could speak, would say that God is eminently triangular, and a circle that the divine nature is eminently circular; and thus would every one ascribe his own attributes to God. ~ Baruch Spinoza,
947:I fear not for the angry frown of Heaven,I flinch not from the red assault of Hell;I crush the opposition of the gods,Tread down a million goblin obstacles. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
948:The Great Work is the uniting of opposites. It may mean the uniting of the soul with God, of the microcosm with the macrocosm, of the female with the male, of the ego with the non-ego. ~ Aleister Crowley, Magick Without Tears ,
949:A sight withdrawn in the concentrated heartCould pierce behind the screen of Time’s resultsAnd the rigid cast and shape of visible things. ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
950:He who learns must suffer. And even in our sleep pain that cannot forget falls drop by drop upon the heart, and in our own despair, against our will, comes wisdom to us by the awful grace of God. ~ Aeschylus, Agamemnon l. 177,
951:The animal is satisfied with a modicum of necessity; the gods are content with their splendours. But man cannot rest permanently until he reaches some highest good. ~ Sri Aurobindo, The Life Divine 1.06 - Man in the Universe,
952:In the sealed hermetic heart, the happy core,Unmoved behind this outer shape of deathThe eternal Entity prepares withinIts matter of divine felicity, ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
953:The pressure of understanding and will in the mind and the Godward emotional urge in the heart are the two first agents of Yoga. ~ Sri Aurobindo, Letters on Yoga - III The Danger of the Ego and the Need of Purification,
954:Wast thou not made in the shape of a woman? Sweetness and beautyMove like a song of the gods in thy limbs and to love is thy dutyGraved in thy heart as on tablets of fate. ~ Sri Aurobindo, Collected Poems 5.1.02 - Ahana,
955:A mutual debt binds man to the Supreme:His nature we must put on as he put ours;We are sons of God and must be even as he:His human portion, we must grow divine. ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
956:A Nature that denied the eternal TruthIn the vain braggart freedom of its thoughtHoped to abolish God and reign alone. ~ Sri Aurobindo, Savitri The World of Falsehood,
957:I am the Man of Sorrows, I am heWho is nailed on the wide cross of the universe;To enjoy my agony God built the earth,My passion he has made his drama’s theme. ~ Sri Aurobindo, Savitri 07.04 - The Triple Soul-Forces,
958:Heaven and Earth are only a talisman which conceals the Deity; without It they are but a vain name. Know then that the visible world and the invisible are God Himself. There is only He and all that is, is He. ~ Farid-ud-din-attar,
959:If men were not and all were brilliant gods,The mediating stair would then be lostBy which the spirit awake in Matter winds ~ Sri Aurobindo, Savitri The Eternal Day,
960:There are two beings in my single self.A Godhead watches Nature from behindAt play in front with a brilliant surface elf,A time-born creature with a human mind. ~ Sri Aurobindo, Collected Poems The Dual Being,
961:A calmness neared as of the approach of God,A light of musing trance lit soil and skyAnd an identity and ecstasyFilled meditation’s solitary heart. ~ Sri Aurobindo, Savitri 04.01 - The Birth and Childhood of the Flame,
962:A thunder rolling mid the hills of God,Tireless, severe is their tremendous Voice:Exceeding us, to exceed ourselves they callAnd bid us rise incessantly above. ~ Sri Aurobindo, Savitri 02.12 - The Heavens of the Ideal,
963:Is it not true that even most of the seekers after God cannot call it down? And yet they can receive it if someone, a guru or avatar, has once called it down within him. Is it so? Yes. ~ The Mother, Words Of The Mother II ,
964:The magnetic needle always points to the north, and hence it is that sailing vessel does not lose her direction. So long as the heart of man is directed towards God, he cannot be lost in the ocean of worldliness. ~ Sri Ramakrishna,
965:'Is,' 'is,' 'is'-the idiocy of the word haunts me. If it were abolished, human thought might begin to make sense. I don't know what anything 'is'; I only know how it seems to me at this moment. ~ Robert Anton Wilson, Nature's God ,
966:It imitates the Godhead it denies,Puts on his figure and assumes his face.A Manichean creator and destroyer,This can abolish man, annul his world. ~ Sri Aurobindo, Savitri 07.02 - The Parable of the Search for the Soul,
967:Truths they could find and hold but not the one Truth:The Highest was to them unknowable.By knowing too much they missed the whole to be known: ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
968:Walled from ours are other hearts:For if life’s barriers twixt our souls were broken,Men would be free and one, earth paradiseAnd the gods live neglected. ~ Sri Aurobindo, Collected Plays and Stories - II Act I,
969:Ambassadress twixt eternity and change,The omniscient Goddess leaned across the breadthsThat wrap the fated journeyings of the starsAnd saw the spaces ready for her feet. ~ Sri Aurobindo, Savitri 01.01 - The Symbol Dawn,
970:God must be born on earth and be as manThat man being human may grow even as God.He who would save the world must be one with the world ~ Sri Aurobindo, Savitri 07.06 - Nirvana and the Discovery of the All-Negating Absolute,
971:God split himself into a myriad parts that he might have friends. This may not be true, but it sounds good, and is no sillier than any other theology. ~ Robert Heinlein, Notebooks of Lazarus Long from Time Enough for Love (1973).,
972:Still have we parts that grow towards the light,Yet are there luminous tracts and heavens serene And Eldorados of splendor and ecstacy And temples to the godhead none can see ~ Sri Aurobindo, Savitri 01.04 - The Secret Knowledge,
973:This is the practical and active form of that obligation of a Master of the Temple in which it said:: 'I will interpret every phenomenon as a particular dealing of God with my soul.' ~ Aleister Crowley, Liber ABA Magick,
974:A specialist of logic’s hard machineImposed its rigid artifice on the soul;An aide of the inventor intellect,It cut Truth into manageable bits ~ Sri Aurobindo, Savitri 02.10 - The Kingdoms and Godheads of the Little Mind,
975:Godheads live who care not for the worldAnd share not in the toil of Nature’s powers:Absorbed in their self-ecstasy they dwell. ~ Sri Aurobindo, Savitri The Eternal Day,
976:He must stride on conquering all,Threatening and clamouring, brutal, invincible,Until he meets upon his storm-swept roadA greater devil—or thunderstroke of God. ~ Sri Aurobindo, Collected Poems The Dwarf Napoleon,
977:The truth is that you cannot attain God if you have even a trace of desire. Subtle is the way of dharma. If you are trying to thread a needle, you will not succeed if the thread has even a slight fiber sticking out. ~ Sri Ramakrishna,
978:A certain pride, a certain awe, withheld him from offering to God even one prayer at night, though he knew it was in God's power to take away his life while he slept and hurl his soul hellward ere he could beg for mercy. ~ James Joyce,
979:An ear of mind withdrawn from the outward’s rhymesDiscovered the seed-sounds of the eternal Word,The rhythm and music heard that built the worlds, ~ Sri Aurobindo, Savitri 02.11 - The Kingdoms and Godheads of the Greater Mind,
980:Creation is not a making of something out of nothing or of one thing out of another, but a self-projection of Brahman into the conditions of Space and Time ~ Sri Aurobindo, Isha Upanishad: Brahman Oneness of God and the World,
981:In the navel lotus’ broad imperial rangeIts proud ambitions and its master lustsWere tamed into instruments of a great calm swayTo do a work of God on earthly soil. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
982:It was the hour before the Gods awake. Across the path of the divine Event The huge foreboding mind of Night, alone In her unlit temple of eternity, Lay stretched immobile upon Silence marge. ~ Sri Aurobindo, Savitri 01.01,
983:There Matter is soul’s result and not its cause.In a contrary balance to earth’s truth of thingsThe gross weighs less, the subtle counts for more; ~ Sri Aurobindo, Savitri 02.06 - The Kingdoms and Godheads of the Greater Life,
984:Yet is the opposite truth also wholly true that if thou canst see all God in a little pale unsightly and scentless flower, not God entirely; he who knows Krishna only, knows not even Krishna. ~ Sri Aurobindo, Essays Divine And Human ,
985:All is not here a blinded Nature’s task:A Word, a Wisdom watches us from on high,A Witness sanctioning her will and works,An Eye unseen in the unseeing vast; ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
986:God is immaterial, and for this reason transcends every conception. Since He is invisible He can have no form. But from what we observe in His work we may conclude that He is eternal, omnipotent, omniscient and omnipresent. ~ Beethoven,
987:He, who is a devotee of God, must have an understanding, that cannot be shaken under any conditions. He must be like the anvil in a blacksmith's shop. It is constantly being struck by the hammer; still it is unshaken. ~ Sri Ramakrishna,
988:Someday, after mastering the winds, the waves, the tides and gravity, we shall harness for God the energies of love, and then, for a second time in the history of the world, man will have discovered fire. ~ Pierre Teilhard de Chardin,
989:The great Gods use the pain of human heartsAs a sharp axe to hew their cosmic road:They squander lavishly men’s blood and tearsFor a moment’s purpose in their fateful work. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
990:To live in the presence of God on a continuous basis can become a kind of fourth dimension to our three-dimensional world, forming an invisible but real background to everything that we do or that happens in our lives. ~ Thomas Keating,
991:As knowledge grows Light flames up from within:It is a shining warrior in the mind,An eagle of dreams in the divining heart,An armour in the fight, a bow of God. ~ Sri Aurobindo, Savitri 10.03 - The Debate of Love and Death,
992:Impenetrable, a mystery reconditeIs the vast plan of which we are a part;Its harmonies are discords to our viewBecause we know not the great theme they serve. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,
993:In God’s supreme withdrawn and timeless hushA seeing Self and potent Energy met;The Silence knew itself and thought took form:Self-made from the dual power creation rose. ~ Sri Aurobindo, Savitri 02.13 - In the Self of Mind,
994:In the narrow nether centre’s petty partsIts childish game of daily dwarf desiresWas changed into a sweet and boisterous play,A romp of little gods with life in Time. ~ Sri Aurobindo, Savitri 07.05 - The Finding of the Soul,
995:Only if God assumes the human mindAnd puts on mortal ignorance for his cloakAnd makes himself the Dwarf with triple stride,Can he help man to grow into the God. ~ Sri Aurobindo, Savitri 07.03 - The Entry into the Inner Countries,
996:A bare impersonal hush is now my mind,A world of sight clear and inimitable,A volume of silence by a Godhead signed,A greatness pure of thought, virgin of will. ~ Sri Aurobindo, Collected Poems The Word of the Silence,
997:"I must attain God in this very life; yea, in three days I must find Him; nay, with a single utterance of His name I will draw Him to me" - with such violent Love the devotee can attract the Lord and realize Him quickly. ~ Sri Ramakrishna,
998:One on another we prey and one by another are mighty.This is the world and we have not made it; if it is evil,Blame first the gods; but for us, we must live by its laws or we perish. ~ Sri Aurobindo, Collected Poems 5.1.01 - Ilion,
999:The harp of God falls mute, its call to blissDiscouraged fails mid earth’s unhappy sounds;The strings of the siren Ecstasy cry not hereOr soon are silenced in the human heart. ~ Sri Aurobindo, Savitri 06.01 - The Word of Fate,
1000:This huge world unintelligibly turnsIn the shadow of a mused Inconscience;It hides a key to inner meanings missed,It locks in our hearts a voice we cannot hear. ~ Sri Aurobindo, Savitri 02.05 - The Godheads of the Little Life,

*** NEWFULLDB 2.4M ***

1:Isness is God. ~ Meister Eckhart,
2:Life is a disease. ~ Gail Godwin,
3:My God. This man. ~ Harper Sloan,
4:The gods my protectors. ~ Horace,
5:Even the Gods love jokes. ~ Plato,
6:Even the gods love jokes. ~ Plato,
7:Everyone's God is One. ~ Sai Baba,
8:God and Nature are one. ~ Spinoza,
9:God I love rainbows. ~ John Green,
10:God is dead ~ Friedrich Nietzsche,
11:God, keep forever the ~ Anonymous,
12:God put thorns around the ~ Rumi,
13:Insulate yourself... ~ Seth Godin,
14:Let go, and let God. ~ Nikki Sixx,
15:Man thinks, God directs. ~ Alcuin,
16:My God is rock'n'roll. ~ Lou Reed,
17:naked goddess with ~ Rick Riordan,
18:O Lord my God, ~ Saint Augustine,
19:Success is man's god. ~ Aeschylus,
20:The god is the beautiful. ~ Plato,
21:The gods are leaving. ~ Jos Rizal,
22:the right to be a god ~ S D Perry,
23:Thou art God. ~ Robert A Heinlein,
24:Time is a kindly God. ~ Sophocles,
25:Time to talk to God. ~ Tim LaHaye,
26:Trust in God. ~ Wilford Woodruff,
27:Woman is the light of God. ~ Rumi,
28:Average Is for Losers ~ Seth Godin,
29:God does not read. ~ Emil M Cioran,
30:God Has a reason ~ Khaled Hosseini,
31:God has died ~ Friedrich Nietzsche,
32:God is a verb ~ William Paul Young,
33:God is dead. ~ Friedrich Nietzsche,
34:God is in the details! ~ Anonymous,
35:God tells me that  ~ Sri Chinmoy,
36:I am God, la de dah. ~ Anne Sexton,
37:Light is the shadow of god ~ Plato,
38:Lots of ways to reach God, ~ Rumi,
39:Man plans, God laughs, ~ Greg Iles,
40:Man, the mask of God, ~ Ken Wilber,
41:None but God is wise. ~ Pythagoras,
42:Remember who God is. ~ Renee Swope,
43:We are sons of God ~ Sri Aurobindo,
44:God alone can finish. ~ John Ruskin,
45:God didn’t fail, ~ Tiffany L Warren,
46:God is faithful. ~ Jefferson Bethke,
47:God is in the details. ~ Kevin Kwan,
48:God is in the truth. ~ Carol Tavris,
49:God knows, it ain’t ~ Josephine Cox,
50:God said, “Let the land ~ Anonymous,
51:God Save me from boys ~ Chloe Neill,
52:Gods have many faces. ~ Subhash Kak,
53:God was bored by him. ~ Victor Hugo,
54:I am a bird of God's garden ~ Rumi,
55:Ideas that spread win. ~ Seth Godin,
56:Initiative = Happiness ~ Seth Godin,
57:Learn to wait on God. ~ Joyce Meyer,
58:Pain is God's megaphone ~ C S Lewis,
59:Thank God in an atheist. ~ Mal Peet,
60:The God of Thunder has ~ Lois Lowry,
61:The Gods have meant ~ Ruth St Denis,
62:Toodle-oo, demigods! ~ Rick Riordan,
63:Act, and God will act. ~ Joan of Arc,
64:Andrew or courage. ~ Neville Goddard,
65:Beauty is a gift of God. ~ Aristotle,
66:Either a beast or a god. ~ Aristotle,
67:God can be seen    ~ Sri Chinmoy,
68:God-Given Faith ~ Smith Wigglesworth,
69:God himself favors the brave. ~ Ovid,
71:God is all and all is God. ~ Eckhart,
72:God is a verb ~ R Buckminster Fuller,
73:God is man idealized. ~ Amiri Baraka,
74:Good gods, this ~ Elisabeth Naughton,
75:Good marketers measure. ~ Seth Godin,
76:Leave the rest to the gods. ~ Horace,
77:Man plans, God laughs. ~ Erik Larson,
78:Only god can judge me ~ Tupac Shakur,
79:Poetry is God's work. ~ Katy Lederer,
80:Raziel. Secret of God. ~ Evan Currie,
81:The gods have their own laws. ~ Ovid,
82:...the Gods too love a joke. ~ Plato,
83:The God-War is coming. ~ John Gwynne,
84:The God Who Wasn’t There ~ Anonymous,
85:Think big. Start small. ~ Seth Godin,
86:This day relenting God ~ Ronald Ross,
87:We are our own gods. ~ Zeena Schreck,
88:A god among men indeed. ~ C J Redwine,
89:and so it goes with God ~ Yann Martel,
90:Beauty is the gift of God ~ Aristotle,
91:god bless the world ~ James Lee Burke,
92:God has no religion. ~ Mahatma Gandhi,
93:God, I'm glad I'm not me. ~ Bob Dylan,
94:God is found by those, ~ Bulleh Shah,
95:God is love” (I John 4:8) ~ Anonymous,
96:God loveth the clean. ~ Francis Bacon,
97:God made me an Indian. ~ Sitting Bull,
98:God suffers with you! ~ James Carroll,
99:Godzilla was coming... ~ Julie Kagawa,
100:How could God burn God? ~ Julie Berry,
101:i crave goddamn difficult ~ Rupi Kaur,
102:I'm-A-God-Look-At-Me. ~ Alex Ferguson,
103:In the beginning, God ... ~ Anonymous,
104:Make it easy to believe. ~ Seth Godin,
105:man plans god laughs ~ Craig Ferguson,
106:Man plans. God laughs. ~ Harlan Coben,
107:Man proposes, God disposes. ~ Plautus,
108:NIETZSCHE IS DEAD—GOD. ~ Sean Carroll,
109:Oh God, me. ~ Julie James,
110:Oh God, get over it. ~ Antonin Scalia,
111:Oh. My. Godz. Could you? ~ Joan Holub,
112:Only God can judge me. ~ Tupac Shakur,
113:Only the Gods are real. ~ Neil Gaiman,
114:Stupid, all-knowing god. ~ Laura Kaye,
115:The gods have their own rules. ~ Ovid,
116:The great god Pan is dead. ~ Plutarch,
117:The job is not the work. ~ Seth Godin,
118:Well, God hates a coward, ~ Sara King,
119:What Hath God Wrought. ~ Samuel Morse,
120:Your gods made no sound ~ David Tibet,
121:Your not God, Steldor. ~ Cayla Kluver,
122:Acquaint thyself with God. ~ A W Tozer,
123:All men have need of the gods. ~ Homer,
124:and so it goes with God. ~ Yann Martel,
125:But I can please God ~ Craig Groeschel,
126:But what if there are no gods? ~ Plato,
127:Dan Rose’s Sex God Method. ~ Anonymous,
128:Every edit is a lie. ~ Jean Luc Godard,
129:God [1] 21:3 Or tabernacle ~ Anonymous,
130:God hates a coward... ~ Ambrose Bierce,
131:God, I feel so stupid. ~ Richelle Mead,
132:God in heaven has dominion ~ Euripides,
133:God is not a Christian. ~ Desmond Tutu,
134:God is not a diversion. ~ Desmond Tutu,
135:God pity a one-dream man. ~ Carl Sagan,
136:God Sees the Good in You ~ Joyce Meyer,
137:God shall be all in all. ~ John Milton,
138:God's hand never slips. ~ Billy Graham,
139:Gods have bloody hands. ~ Janet Morris,
140:God speaks through me. ~ George W Bush,
141:God's timing is like Jazz. ~ Anonymous,
142:God waited me out. ~ Elizabeth Gilbert,
143:I do like to sing to God! ~ Jenny Lind,
144:I'm the goddamn Batman. ~ Frank Miller,
145:I raise my pelvis to God ~ Anne Sexton,
146:joy is evidence of God. ~ Steven James,
147:My can think. ~ Laurie R King,
148:Nature is a bitch goddess. ~ Greg Bear,
149:Necessity is God's veil. ~ Simone Weil,
150:No gods, no masters. ~ Margaret Sanger,
151:...Nothing puzzles God ~ Chinua Achebe,
152:Nothing scares me but God. ~ Lil Wayne,
153:Oh God, it's her, run! ~ Simon R Green,
154:Oh gods, stairs. ~ Megan Whalen Turner,
155:Oh my god, I am a banana. ~ John Green,
156:Only God is awesome. ~ Shane Claiborne,
157:Patience is God's nature. ~ Tertullian,
158:Pleasure is a false god. ~ Mark Manson,
159:Student, tell me, what is God? ~ Kabir,
160:This god, this one word: I. ~ Ayn Rand,
161:What is, is God. ~ Sri Ramana Maharshi,
162:Who was Jesus? God saves. ~ Max Lucado,
163:You must begin with God. ~ Rick Warren,
164:Your feelings are your god. ~ Chanakya,
165:A day to God is a thousand years, ~ RZA,
166:Adore God, abhor sin. ~ Sathya Sai Baba,
167:All music comes from God. ~ Johnny Cash,
168:All the sea-gods are dead. ~ Allen Tate,
169:All truth is God's truth. ~ John Calvin,
170:Bidden or not, God is here. ~ Ami McKay,
171:cleverness is a disease. ~ Rumer Godden,
172:Doubt is how you find God ~ Mitch Albom,
173:Faith is a gift of God. ~ Blaise Pascal,
174:fear no man but only God ~ Tupac Shakur,
175:For God’s sake, Maeve! ~ Danelle Harmon,
176:God always has patience. ~ Pope Francis,
177:Goddamn alien tourists. ~ Pittacus Lore,
178:God didn't miss any of us. ~ Al McGuire,
179:God don't like complaints. ~ Rick Danko,
180:God is enough for them. ~ Blaise Pascal,
181:God, I want to die in you. ~ Katy Evans,
182:God knows there's a heaven. ~ Bob Dylan,
183:God, living is enormous! ~ Susan Sontag,
184:God of our fathers, ~ Pope John Paul II,
185:God save me from myself. ~ Billy Wilder,
186:God save us from religion. ~ David Icke,
187:Grace is a God who stoops. ~ Max Lucado,
188:gray hair is gods graffiti ~ Bill Cosby,
189:heights th' immortal Gods, Jove ~ Homer,
190:I am the scourge of God ~ Peter Ackroyd,
191:I spit upon your God! ~ William Golding,
192:I THINK I JUST MET GOD I ~ Bob Odenkirk,
193:It's in the god's hands. ~ Janet Morris,
194:Lets go eat a God damn snack ~ Rex Ryan,
195:Lose your soul in God's Love... ~ Rumi,
196:Man plans, God laughs. ~ Nelson DeMille,
197:may the gods be with you ~ Rick Riordan,
198:Misfortune was my god. ~ Arthur Rimbaud,
199:Old gods do new jobs. ~ Terry Pratchett,
200:Photography is truth. ~ Jean Luc Godard,
201:Serve man Serve god ~ Swami Vivekananda,
202:Sleep is God. Go worship. ~ Jim Butcher,
203:Some kneel and lie to God. ~ Elton John,
204:Thank God for baseball. ~ Mickey Mantle,
205:Thank God for Darwin, eh? ~ Bill Bailey,
206:Thank God for the theater. ~ Raul Julia,
207:Thank God for wisecracks. ~ Jim Butcher,
208:Thank God I'm an atheist. ~ Luis Bunuel,
209:Thank God I'm an atheist! ~ Luis Bu uel,
210:The devil is God's ape! ~ Martin Luther,
211:This nation under God ~ Abraham Lincoln,
212:What gods do you pray to? ~ Gerry Lopez,
213:When half-gods go ~ Ralph Waldo Emerson,
214:You can never out-give God. ~ Anonymous,
215:Adversity makes men remember God. ~ Livy,
216:All God's Chillun got Rhythm. ~ Gus Kahn,
217:All things are full of gods. ~ Aristotle,
218:As man acts, God reacts. ~ Baal Shem Tov,
219:A true god damn you all! ~ R A Salvatore,
220:Christ died for the ungodly. ~ Anonymous,
221:Cold beer is bottled God. ~ Dylan Thomas,
222:Feeling is the secret. ~ Neville Goddard,
223:God alone is sufficient.8 ~ Gerald G May,
224:God has work for you to do. ~ Max Lucado,
225:God helps the brave ~ Friedrich Schiller,
226:God himself helps those who dare. ~ Ovid,
227:God is thy law, thou mine. ~ John Milton,
228:God is within you. ~ Sri Ramana Maharshi,
229:God's first Smile was born ~ Sri Chinmoy,
230:God's time never stops. ~ Mahatma Gandhi,
231:God's word is a God sword. ~ Lisa Bevere,
232:God turned to speak to me ~ Robert Frost,
233:God uses whoever he wants. ~ Dyan Cannon,
234:God was a lazy programmer. ~ Slavoj i ek,
235:he was called God's friend.  ~ Anonymous,
236:Humanity connected is God. ~ Jim Gilliam,
237:God steals my soul. ~ Harley King,
238:I was a teenage godmother. ~ Theresa May,
239:Let God have His own cat. ~ Stephen King,
240:Let God have his own cat! ~ Stephen King,
241:Man plans and God laughs, ~ Harlan Coben,
242:My god is transgendered. ~ Krista Bremer,
243:Next to God, thy parents. ~ William Penn,
244:No god is that spiteful. ~ Chris Dietzel,
245:No man hath seen God at any time. ~ John,
246:Oh my God, cheese burn! ~ Susan Bischoff,
247:One should seek God among men. ~ Novalis,
248:Only God can judge me now ~ Tupac Shakur,
249:People make crummy gods. ~ Matt Chandler,
250:Playing safe is very risky. ~ Seth Godin,
251:Power is not happiness. ~ William Godwin,
252:Praise God for good nurses. ~ John Green,
253:Pray, and let God worry. ~ Martin Luther,
254:Soon is not as good as now. ~ Seth Godin,
255:Thank God for the journey. ~ James Brown,
256:Thank God I'm not a Jungian. ~ Carl Jung,
257:Thank God you're poor, Mom. ~ Mario Puzo,
258:The act of God injures no one. ~ Juvenal,
259:The God knows when to smile. ~ Euripides,
260:To love God all-powerless. ~ Simone Weil,
261:Truly a wife is God’s gift. ~ Anya Seton,
262:Unhappiness was my god. ~ Arthur Rimbaud,
263:We are all God's children. ~ Sri Chinmoy,
264:We are gods with anuses. ~ Ernest Becker,
265:We're all God's children. ~ Dolly Parton,
266:What are men? Mortal gods. ~ Heraclitus,
267:Where's the goddamn giant? ~ Jason Aaron,
268:Write like you talk. Often. ~ Seth Godin,
269:You can't lose. Go, go, go! ~ Seth Godin,
270:Your hair is an act of God. ~ Sarah Kane,
271:All is One (Nature, God) ~ Baruch Spinoza,
272:But being busy for God and ~ Sheila Walsh,
273:Children are a gift from God. ~ Anonymous,
274:Everyone is lonely. Connect. ~ Seth Godin,
275:Evil is maybe lying to God. ~ Anne Sexton,
276:God bless Dunkin' Donuts. ~ Lauren Oliver,
277:God created woman to tame man. ~ Voltaire,
278:God deceiveth thee not. ~ Thomas a Kempis,
279:God does not play dice. ~ Albert Einstein,
280:God does not play dice. ~ Stephen Hawking,
281:God does not play favorites. ~ Max Lucado,
282:God enters through the wound. ~ Carl Jung,
283:God is in the details. ~ Gustave Flaubert,
284:God is the creator of all things. ~ Kelis,
285:God is the same everywhere. ~ Leo Tolstoy,
286:God kills, and so shall we... ~ Anne Rice,
287:God knows, but He's waiting ~ Leo Tolstoy,
288:God laughs at men's plans. ~ Larry Gatlin,
289:Godliness is not perfection. ~ Beth Moore,
290:God must have had a reason ~ Ben Sherwood,
291:God never forgets a promise. ~ Max Anders,
292:God rested, we take over! ~ Dennis Prager,
293:God save me from idealists. ~ Jim Butcher,
294:God uses prepared people. ~ Robert Thieme,
295:God wears white flannels. ~ James Cameron,
296:Good God. Men everywhere. ~ Richelle Mead,
297:Good marketers tell a story. ~ Seth Godin,
298:Gray hair is God's graffiti. ~ Bill Cosby,
299:I don't think it was God. ~ Michael Grant,
300:I have the body of a GOD ~ Gautama Buddha,
301:I love you. God, I love you. ~ Maya Banks,
302:in an Apparently Godless Era. ~ Tony Judt,
303:I never read Karl Marx. ~ Jean Luc Godard,
304:I say God is the ultimate. ~ Donald Trump,
305:It's war that makes generals ~ Seth Godin,
306:I was always a God guy. ~ Stephen Baldwin,
307:Lakshmi, goddess of wealth, ~ Yann Martel,
308:Lil Wayne is a music god!!!! ~ Jamie Foxx,
309:love, happiness and God. ~ Krista Ritchie,
310:love is the every only god ~ E E Cummings,
311:love is the every only god ~ e e cummings,
312:Mad as a dog. Mad as a god. ~ Holly Black,
313:May God never abandon me. ~ Blaise Pascal,
314:My God. What's happened? ~ Princess Diana,
315:Oh my God I am so cool. ~ Charlize Theron,
316:Only God, no other kings! ~ John Ashcroft,
317:Sachin is cricket's God. ~ Barry Richards,
318:Sorry, mom. Sorry, God. ~ Chuck Palahniuk,
319:Souls are God's jewels. ~ Thomas Traherne,
320:The God of Abundance. Psalm ~ Joel Osteen,
321:The proud man is forsaken of God. ~ Plato,
322:There are no gods, only men. ~ David Vann,
323:There is no one lonelier than God! ~ Osho,
324:There must be real gods ~ Hilda Doolittle,
325:To God's own heart be true. ~ Dottie West,
326:Unselfishness is God. ~ Swami Vivekananda,
327:We're godless people. ~ Abigail Tarttelin,
328:Whom the gods love dies young. ~ Menander,
329:world won’t shed a tear. ~ Robert Goddard,
330:3. Here’s a gift, I love you. ~ Seth Godin,
332:And God got bored again. ~ Masaji Ishikawa,
333:Beaches are God's poetry. ~ Steve Maraboli,
334:Elvis Presley? He's God. ~ Madonna Ciccone,
335:Even God cannot change the past. ~ Agathon,
336:Explore daily the will of God. ~ Carl Jung,
337:Fine. It was Goddamn Cat, then. ~ J R Ward,
338:For God’s sake, don’t hug me. ~ Maya Banks,
339:God: a gaseous vertebrate. ~ Aldous Huxley,
340:God allowed no mistakes. ~ Henning Mankell,
341:God bless us, every one! ~ Charles Dickens,
342:God gave me my money. ~ John D Rockefeller,
343:God is greater than God. ~ Meister Eckhart,
344:God is just a statistics. ~ Marilyn Manson,
345:God is the perfect poet. ~ Robert Browning,
346:God is truth and light his shadow. ~ Plato,
347:God save us from religion. ~ David Eddings,
348:God's favour is happiness. ~ Matthew Henry,
349:God smiles when I trust him. ~ Rick Warren,
350:God’s timing is perfect. ~ Karen Kingsbury,
351:God wants you to go further. ~ Joel Osteen,
352:God was a ruthless bitch. ~ Cheryl Strayed,
353:God was so very far away. ~ Carolyn Miller,
354:God will give me justice ~ Alexandre Dumas,
355:God will honor our faith. ~ Dwight L Moody,
356:God without Christ is no God. ~ John Piper,
357:I know God is my vindicator. ~ Joel Osteen,
358:I thank God for Closed Doors ~ Tyler Perry,
359:I, too, saw God through mud ~ Wilfred Owen,
360:Jesus was lost in his love for God. ~ Rumi,
361:Just pray and God gone make a way ~ Webbie,
362:Lay me on an anvil, O God. ~ Carl Sandburg,
363:Listen! God is talking back! ~ Mike Dooley,
364:Love God, Love People, Do Stuff ~ Bob Goff,
365:Love is stronger than God. ~ Robert Repino,
366:Nature is the art of God ~ Dante Alighieri,
367:No god craves weaklings. ~ Daniel Woodrell,
368:Oculus Dei, the eyes of God. ~ Rick Yancey,
369:Oh my God...I'm a megahoe. ~ Lynda LeeAnne,
370:One with God is a majority. ~ Billy Graham,
371:Only a god can save us. ~ Martin Heidegger,
372:orr we find a typo in a book. ~ Seth Godin,
373:People plan, God laughs, ~ Nicholas Sparks,
374:People plan, God laughs. ~ Nicholas Sparks,
375:Please God, I'm begging you ~ Sarah Dessen,
376:Put thou thy trust in God; ~ Martin Luther,
377:Sleep in peace, God is awake ~ Victor Hugo,
378:Sometimes God takes his time: ~ Max Lucado,
379:Thank God for dog lovers. ~ David Baldacci,
380:the God of More Than Enough. ~ Joel Osteen,
381:The Gods rank work above virtues. ~ Hesiod,
382:There go the goddamn brownies! ~ Joe Dante,
383:There is nothing but God. ~ Frederick Lenz,
384:The word of God is my vow. ~ Pittacus Lore,
385:To love life is to love God. ~ Leo Tolstoy,
386:We have to let God be in control ~ E N Joy,
387:Whatsoever is, is in God. ~ Baruch Spinoza,
388:When you touch me, good God. ~ James Brown,
389:Who does a goddess pray to? ~ Sarah Diemer,
390:Who God possesseth ~ Saint Teresa of Avila,
391:whom the god loves dies young ~ Lord Byron,
392:Almighty God! enough! enough! ~ Jules Verne,
393:And who was my godly parent? ~ Rick Riordan,
394:Ask the gods nothing excessive. ~ Aeschylus,
395:Beauty is God's handwriting. ~ Jandy Nelson,
396:Be still and know that I am God ~ Anonymous,
397: Danmarks Gode Aand
~ Christian Winther,
398:Dare to be vulnerable with me. ~ Pam Godwin,
399:Don’t make gods into demons. ~ Pema Ch dr n,
400:Everyone is not your customer. ~ Seth Godin,
401:Evil tries to hide, like God. ~ John Draper,
402:Fear God and work hard. ~ David Livingstone,
403:Fear is the mother of all gods. ~ Lucretius,
404:Gift of the Real Estate Gods. ~ Gary Keller,
405:God dances with the outcast. ~ Steven James,
406:God defend the right. ~ William Shakespeare,
407:God Gives Birth To gods! ~ Chris Oyakhilome,
408:God has never disappointed me. ~ Brenda Lee,
409:God helps him who strives hard. ~ Euripides,
410:God, I just love baseball. ~ Robert Redford,
411:God, I like your hands on me. ~ Jaci Burton,
412:God, I love a man who reads ~ Tiffany Reisz,
413:God is the sum of all that is ~ Mike Dooley,
414:God, I've missed you so much ~ Eloisa James,
415:God says when. I execute. ~ Khalid Muhammad,
416:God sent me to piss the world off! ~ Eminem,
417:God shows up with surprises. ~ Pope Francis,
418:God uses us to impact others. ~ Johnny Hunt,
419:God warns before he wounds. ~ Matthew Henry,
420:God will give me justice. ~ Marcus Luttrell,
421:He and God were on a break. ~ Susan Sleeman,
422:He was a wise man who invented God. ~ Plato,
423:He whom the Gods love dies young. ~ Plautus,
424:how God does what He does. ~ DeVon Franklin,
425:I am a smiling depressive. ~ Trisha Goddard,
426:Invited or not, God is present. ~ Carl Jung,
427:I praise the God of grace; ~ Horatius Bonar,
428:I spanked a virgin. Oh God. ~ Sierra Simone,
429:it is God without mankind ~ Honor de Balzac,
430:It's a god-eat-god world. ~ Terry Pratchett,
431:I want God, not my idea of God. ~ C S Lewis,
432:Karma is God's girlfriend. ~ Allan Williams,
433:look at what God has done for us. ~ E N Joy,
434:Love God with all your mind. ~ J P Moreland,
435:My God is better than your God ~ Boy George,
436:Nature is the art of God. ~ Dante Alighieri,
437:Now let me burn out for God. ~ Henry Martyn,
438:Oh God, I heart him so much. ~ Robin Benway,
439:SAWYER: God has other plans. ~ Bijou Hunter,
440:She misses believing in God. ~ Lauren Groff,
441:Sleep in Peace, God is awake. ~ Victor Hugo,
442:Thank God for a few free waves. ~ Miki Dora,
443:the God of woman is autonomy ~ Alice Walker,
444:The great unseen reality is God ~ A W Tozer,
445:The mills of God grind slowly. ~ Lord Acton,
446:The problem's name is God. ~ Salman Rushdie,
447:There is no one God won’t use. ~ Max Lucado,
448:The will of God prevails. ~ Abraham Lincoln,
449:To justify God's ways to man. ~ A E Housman,
450:What the Gods want happens soon ~ Petronius,
451:When God commands, do it! ~ Joseph Smith Jr,
452:Ye gods and little fishes. ~ Grace Burrowes,
453:You are a God Act like one! ~ Timothy Leary,
454:All good ideas are terrible... ~ Seth Godin,
455:And, oh, my God, it's over. ~ John Steinbeck,
456:A prayer is a chat with thy God. ~ Toba Beta,
457:Article I. There Is Only One God ~ Anonymous,
458:Artillery is the god of war. ~ Joseph Stalin,
459:Being God would be the ultimate. ~ Macy Gray,
460:Be still and know that I am God! ~ Anonymous,
461:Be still and know that I am God. ~ Anonymous,
462:Claim it; it will respond. ~ Neville Goddard,
463:Competence is no longer scarce. ~ Seth Godin,
464:"Explore daily the will of God." ~ Carl Jung,
465:Fear first made gods in the world. ~ Statius,
467:God cannot save them from fools. ~ John Muir,
468:God didn't make junk. ~ Terry Cole Whittaker,
469:God does not fail at what He does. ~ E N Joy,
470:God don't give out certain. ~ Jeffery Deaver,
471:God dwells within me. As me. ~ Julia Roberts,
472:God grant us patience! ~ William Shakespeare,
473:God, I fucking race you, Ryles, ~ K Bromberg,
474:God, I loved Daemon. ~ Jennifer L Armentrout,
475:God is a thing that thinks. ~ Baruch Spinoza,
476:God is creativity, not a Creator. ~ Rajneesh,
477:God is God, and I'm not. ~ Stephen Mansfield,
478:God is like a shitty girlfriend. ~ Louis C K,
479:God is love. Yes or no? No. ~ Samuel Beckett,
480:God is not a dead equation! ~ Muhammad Iqbal,
481:God is the mirror of man. ~ Ludwig Feuerbach,
482:God knows what He’s doing, ~ Jeannette Walls,
483:God loves only one philosophy, ~ Sri Chinmoy,
484:God makes a way out of no way. ~ Anne Lamott,
485:God once declared He was true ~ Robert Frost,
486:God said it, that settles it. ~ Peter Kreeft,
487:God’s arms. You light up the ~ Carolyn Brown,
488:God takes attendance every day. ~ Glenn Beck,
489:God Wants You to Be Encouraged ~ Joyce Meyer,
490:God will not waste your pain. ~ Kyle Idleman,
491:God would never hang out here. ~ Nicola Yoon,
492:Have faith in God. Stay focused. ~ DJ Khaled,
493:Heaven means to be one with God. ~ Confucius,
494:He laughed at that. ‘You’re ~ Robert Goddard,
495:Here were decent godless people; ~ T S Eliot,
496:He whom the gods love dies young. ~ Menander,
497:Hidden nature is secret God. ~ Sri Aurobindo,
498:History is still happening ~ Godfried Bomans,
499:I am a god. I don't do fair. ~ Ilona Andrews,
500:I believed in God my whole life. ~ Andy Dick,

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


   14 Kabbalah
   9 Integral Yoga
   6 Occultism
   3 Philosophy
   2 Christianity
   1 Integral Theory

  128 Sri Aurobindo
   20 Saint Teresa of Avila
   13 The Mother
   9 Jorge Luis Borges
   6 Sri Ramana Maharshi
   2 Sri Ramakrishna
   2 Nolini Kanta Gupta

   64 The Synthesis Of Yoga
   48 The Life Divine
   48 Savitri
   44 Collected Poems
   30 Essays On The Gita
   28 Essays Divine And Human
   20 Essays In Philosophy And Yoga
   19 The Way of Perfection
   15 The Divine Comedy
   14 The Secret Of The Veda
   14 Liber ABA
   13 Letters On Yoga I
   13 Isha Upanishad
   13 General Principles of Kabbalah
   11 Words Of Long Ago
   11 The Mothers Agenda
   11 Talks
   11 Kena and Other Upanishads
   10 The Interior Castle or The Mansions
   10 Dark Night of the Soul
   9 Words Of The Mother II
   9 Hymns to the Mystic Fire
   8 The Hero with a Thousand Faces
   8 The Bible
   8 Letters On Yoga II
   8 A Garden of Pomegranates - An Outline of the Qabalah
   7 Poetics
   7 Gospel of Sri Ramakrishna
   6 Words Of The Mother III
   6 Walden
   6 The Secret Doctrine
   6 The Red Book Liber Novus
   6 The Mother With Letters On The Mother
   5 Sefer Yetzirah The Book of Creation In Theory and Practice
   4 Agenda Vol 1
   3 The Zen Teaching of Bodhidharma
   3 The Problems of Philosophy
   3 The Integral Yoga
   3 Sex Ecology Spirituality
   3 Liber Null
   3 Letters On Yoga III
   3 Beating the Cloth Drum Letters of Zen Master Hakuin
   2 Thus Spoke Zarathustra
   2 The Blue Cliff Records
   2 Talks With Sri Aurobindo
   2 On Education
   2 Complete ADND formatted
   2 Book of Certitude
   2 Aion

0.01_-_Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
  The whole time - or for seven years, in any event - we fought with our conception of God and the
  'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
  She was uprooting a new Matter, free, free from the habit of inexorably being a man who repeats himself ad infinitum with a few improvements in the way of organ transplants or monetary exchanges. In fact, She was there to discover what would happen after materialism and after spiritualism, these prodigal twin brothers. Because Materialism is dying in the West for the same reason that Spiritualism is dying in the East: it is the hour of the new species. Man needs to awaken, not only from his demons but also from his Gods. A new Matter, yes, like a new Spirit, yes, because we still know neither one nor the other. It is the hour when Science, like Spirituality, at the end of their roads, must discover what Matter TRULY is, for it is really there that a Spirit as yet unknown to us is to be found. It is a time when all the 'isms' of the old species are dying: 'The age of
  Capitalism and business is drawing to its close. But the age of Communism too will pass ... 'It is the hour of a pure little cell THAT WILL HAVE TERRESTRIAL REPERCUSSIONS, infinitely more radical than all our political and scientific or spiritualistic panaceas.

0.01_-_Life_and_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Yogin tends to draw away from the common existence and lose his hold upon it; he tends to purchase wealth of spirit by an impoverishment of his human activities, the inner freedom by an outer death. If he gains God, he loses life, or if he turns his efforts outward to conquer life, he is in danger of losing
  God. Therefore we see in India that a sharp incompatibility has been created between life in the world and spiritual growth and perfection, and although the tradition and ideal of a victorious harmony between the inner attraction and the outer demand remains, it is little or else very imperfectly exemplified. In fact, when a man turns his vision and energy inward and enters on the path of Yoga, he is popularly supposed to be lost inevitably to the great stream of our collective existence and the secular effort of humanity. So strongly has the idea prevailed, so much has it been emphasised by prevalent philosophies and religions that to escape from life is now commonly considered as not only the necessary condition, but the general object of Yoga. No synthesis of Yoga can be satisfying which does not, in its aim, reunite God and Nature in a liberated and perfected human life or, in its method, not only permit but favour the harmony of our inner and outer activities and experiences in the divine consummation of both. For man is precisely that term and symbol of a higher Existence descended into the material world in which it is possible for the lower to transfigure itself and put on the nature of the higher and the higher to reveal itself in the forms of the lower. To avoid the life which is given him for the realisation of that possibility, can never be either the indispensable condition or the whole and ultimate object of his supreme endeavour or of his most powerful means of self-fulfilment. It can only be a temporary necessity under certain conditions or a specialised extreme effort imposed on the individual so as to prepare a greater general possibility for the race. The true and full object and utility of Yoga can only be accomplished when the conscious
  Yoga in man becomes, like the subconscious Yoga in Nature, outwardly conterminous with life itself and we can once more, looking out both on the path and the achievement, say in a more perfect and luminous sense: "All life is Yoga."

0.01_-_The_Mother_on_Savitri, #Sweet Mother - Harmonies of Light, #The Mother, #Integral Yoga
  My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the Gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

0.02_-_The_Three_Steps_of_Nature, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  But in order that we may be wisely guided in our effort, we must know, first, the general principle and purpose underlying this separative impulse and, next, the particular utilities upon which the method of each school of Yoga is founded. For the general principle we must interrogate the universal workings of Nature herself, recognising in her no merely specious and illusive activity of a distorting Maya, but the cosmic energy and working of God Himself in His universal being formulating and inspired by a vast, an infinite and yet a minutely selective
  Wisdom, prajna prasr.ta puran. of the Upanishad, Wisdom that went forth from the Eternal since the beginning. For the particular utilities we must cast a penetrative eye on the different methods of Yoga and distinguish among the mass of their details the governing idea which they serve and the radical force which gives birth and energy to their processes of effectuation.
  That which Nature has evolved for us and has firmly founded is the bodily life. She has effected a certain combination and harmony of the two inferior but most fundamentally necessary elements of our action and progress upon earth, -
  Matter, which, however the too ethereally spiritual may despise it, is our foundation and the first condition of all our energies and realisations, and the Life-Energy which is our means of existence in a material body and the basis there even of our mental and spiritual activities. She has successfully achieved a certain stability of her constant material movement which is at once sufficiently steady and durable and sufficiently pliable and mutable to provide a fit dwelling-place and instrument for the progressively manifesting God in humanity. This is what is meant by the fable in the Aitareya Upanishad which tells us that the Gods rejected the animal forms successively offered to them by the Divine Self and only when man was produced, cried out, "This indeed is perfectly made," and consented to enter in. She has effected also a working compromise between the inertia of matter and the active Life that lives in and feeds on it, by which not only is vital existence sustained, but the fullest developments of mentality are rendered possible. This equilibrium constitutes the basic status of Nature in man and is termed in the language of Yoga his gross body composed
   of the material or food sheath and the nervous system or vital vehicle.1
  If, then, this inferior equilibrium is the basis and first means of the higher movements which the universal Power contemplates and if it constitutes the vehicle in which the Divine here seeks to reveal Itself, if the Indian saying is true that the body is the instrument provided for the fulfilment of the right law of our nature, then any final recoil from the physical life must be a turning away from the completeness of the divine Wisdom and a renunciation of its aim in earthly manifestation. Such a refusal may be, owing to some secret law of their development, the right attitude for certain individuals, but never the aim intended for mankind. It can be, therefore, no integral Yoga which ignores the body or makes its annulment or its rejection indispensable to a perfect spirituality. Rather, the perfecting of the body also should be the last triumph of the Spirit and to make the bodily life also divine must be God's final seal upon His work in the universe. The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities. A supreme difficulty is Nature's indication to us of a supreme conquest to be won and an ultimate problem to be solved; it is not a warning of an inextricable snare to be shunned or of an enemy too strong for us from whom we must flee.
  The ultimate knowledge is that which perceives and accepts God in the universe as well as beyond the universe; the integral Yoga is that which, having found the Transcendent, can return upon the universe and possess it, retaining the power freely to descend

0.03_-_The_Threefold_Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
   beatitude. But he can, as he progresses, combine these three forms, resolve their discords into a harmonious rhythm and so create in himself the whole Godhead, the perfect Man.
  We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God's intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and ultimately universalise it in others.

0.04_-_1951-1954, #Agenda Vol 1, #The Mother, #Integral Yoga
  Only when men shall depend exclusively upon the Divine and upon nothing else will the incarnate God no longer need to die for them.4
  To deny or affirm God's existence is equally true, but each is only partially true. It is by rising above both affirmation and negation that one may draw nearer the truth.
  Whenever a God has donned a body, it was always with the intention of transforming the earth and creating a new world. Yet until now, he always had to give up his body without being able to complete his work; and it has always been said that the earth was not ready, that mankind did not fulfill the conditions necessary for the work to be accomplished.
  But it is the very imperfection of the incarnate God that makes the perfection of those about him indispensable. If the God incarnate realized the perfection needed for the progress to be made, this progress would not be conditioned by the state of the surrounding matter. However, interdependence is doubtlessly absolute in this world of utmost objectification, and a certain degree of perfection in the general manifestation is indispensable before a higher degree of perfection can be realized in the divine, incarnate being. It is the need for a certain perfection in the environment that drives human beings to progress; it is the insufficiency of this progress, whatever it may be, that impels the divine being to intensify his effort for progress in his own body. Thus both movements for progress are simultaneous and complementary.
  He said, 'Read the Gita knowing that Krishna is the symbol of the immanent God, the God within.'
  That was all. 'Read it with THAT knowledge - with the knowledge that Krishna represents the immanent God, the God within you.' Well, within a month, the whole thing was done!
  So some of you people have been here since the time you were toddlers - everything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery ... and then you just go on drifting along: 'When it comes, it will come.' - If you even spare it that much thought!
  Yes, certainly ... had there been any receptivity when She came down and had She been able to manifest with the power with which She came ... But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time - I didn't seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan 13 came here, and when he saw me, he could scarcely believe his eyes! He said, 'But my God, is it you?' I said, 'Of course!'
  Only when we went down from the vital plane into the physical plane, all this went away - because on the physical plane, the work is much harder and we had so much to do, so many things to change.

0.04_-_The_Systems_of_Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  In practice three conceptions are necessary before there can be any possibility of Yoga; there must be, as it were, three consenting parties to the effort, - God, Nature and the human soul or, in more abstract language, the Transcendental, the Universal
  It is this truth which makes necessary to every philosophy of Yoga the conception of the Ishwara, Lord, supreme Soul or supreme Self, towards whom the effort is directed and who gives the illuminating touch and the strength to attain. Equally true is the complementary idea so often enforced by the Yoga of devotion that as the Transcendent is necessary to the individual and sought after by him, so also the individual is necessary in a sense to the Transcendent and sought after by It. If the
  Bhakta seeks and yearns after Bhagavan, Bhagavan also seeks and yearns after the Bhakta.1 There can be no Yoga of knowledge without a human seeker of the knowledge, the supreme subject of knowledge and the divine use by the individual of the universal faculties of knowledge; no Yoga of devotion without the human God-lover, the supreme object of love and delight and the divine use by the individual of the universal faculties of spiritual, emotional and aesthetic enjoyment; no Yoga of works without the human worker, the supreme Will, Master of all works and sacrifices, and the divine use by the individual of the universal faculties of power and action. However Monistic may be our intellectual conception of the highest truth of things, in practice we are compelled to accept this omnipresent Trinity.
  Bhakta, the devotee or lover of God; Bhagavan, God, the Lord of Love and Delight.
  Love and Bliss and utilises normally the conception of the supreme Lord in His personality as the divine Lover and enjoyer of the universe. The world is then realised as a play of the
  Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. The principle of Bhakti Yoga is to utilise all the normal relations of human life into which emotion enters and apply them no longer to transient worldly relations, but to the joy of the All-Loving, the All-Beautiful and the All-Blissful. Worship and meditation are used only for the preparation and increase of intensity of the divine relationship. And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.

0.05_-_The_Synthesis_of_the_Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  An undiscriminating combination in block would not be a synthesis, but a confusion. Nor would a successive practice of each of them in turn be easy in the short span of our human life and with our limited energies, to say nothing of the waste of labour implied in so cumbrous a process. Sometimes, indeed,
  Hathayoga and Rajayoga are thus successively practised. And in a recent unique example, in the life of Ramakrishna Paramhansa, we see a colossal spiritual capacity first driving straight to the divine realisation, taking, as it were, the kingdom of heaven by violence, and then seizing upon one Yogic method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realisation and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalised. Its object also was special and temporal, to exemplify in the great and decisive experience of a master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty labouring, that all sects are forms and fragments of a single integral truth and all disciplines labour in their different ways towards one supreme experience. To know, be and possess
  We see, then, what from the psychological point of view,
  - and Yoga is nothing but practical psychology, - is the conception of Nature from which we have to start. It is the selffulfilment of the Purusha through his Energy. But the movement of Nature is twofold, higher and lower, or, as we may choose to term it, divine and undivine. The distinction exists indeed for practical purposes only; for there is nothing that is not divine, and in a larger view it is as meaningless, verbally, as the distinction between natural and supernatural, for all things that are are natural. All things are in Nature and all things are in God.
  Prakriti and turn them towards the Divine. But the normal action of Nature in us is an integral movement in which the full complexity of all our elements is affected by and affects all our environments. The whole of life is the Yoga of Nature. The
  Yoga that we seek must also be an integral action of Nature, and the whole difference between the Yogin and the natural man will be this, that the Yogin seeks to substitute in himself for the integral action of the lower Nature working in and by ego and division the integral action of the higher Nature working in and by God and unity. If indeed our aim be only an escape from the world to God, synthesis is unnecessary and a waste of time; for then our sole practical aim must be to find out one path out of the thousand that lead to God, one shortest possible of short cuts, and not to linger exploring different paths that end in the same goal. But if our aim be a transformation of our integral being into the terms of God-existence, it is then that a synthesis becomes necessary.
  The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His. Thus in a sense
  God Himself, the real Person in us, becomes the sadhaka of the sadhana1 as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the
  Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces
  Everything in us is seized by the hands of a mighty Artificer and transformed into a clear image of that which it now seeks confusedly to present. In that ever-progressive experience we begin to perceive how this lower manifestation is constituted and that everything in it, however seemingly deformed or petty or vile, is the more or less distorted or imperfect figure of some element or action in the harmony of the divine Nature. We begin to understand what the Vedic Rishis meant when they spoke of the human forefathers fashioning the Gods as a smith forges the crude material in his smithy.
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
  The widest synthesis of perfection possible to thought is the sole effort entirely worthy of those whose dedicated vision perceives that God dwells concealed in humanity.

0.06_-_1956, #Agenda Vol 1, #The Mother, #Integral Yoga
  Leave the Ashram? - But the rest of the world is just as absurd. It is man who is absurd, and God
  - if he exists - is a pure disgrace. Mother, I am SCANDALIZED, and I feel within me the rebellion and despair of all men who surely have not deserved all this.
  As Sri Aurobindo says, people see God as a magnified man: he is the Demiurge, Jehovah - what
  I call the 'Lord of Falsehood.'

0.06_-_INTRODUCTION, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  And the second night, or purification, pertains to those who are already
  proficient, occurring at the time when God desires to bring them to the state
  of union with God. And this latter night is a more obscure and dark and
  terrible purgation, as we shall say afterwards.2
  already taught us how we are to deny and purify ourselves with the ordinary help of
  grace, in order to prepare our senses and faculties for union with God through love.
  He now proceeds to explain, with an arresting freshness, how these same senses
  and faculties are purged and purified by God with a view to the same endthat of
  union. The combined description of the two nights completes the presentation of
  comprising the whole of the mystical life and ending only with the Divine embraces
  of the soul transformed in God through love.
  The stanzas expounded by the Saint are taken from the same poem in the two
  that by himself, and with the ordinary aid of grace, man cannot attain to that
  degree of purgation which is essential to his transformation in God. He needs
  Divine aid more abundantly. 'However greatly the soul itself labours,' writes the
  Saint, 'it cannot actively purify itself so as to be in the least degree prepared for the
  Divine union of perfection of love, if God takes not its hand and purges it not in that
  dark fire.'3
  The Passive Nights, in which it is God Who accomplishes the purgation, are
  based upon this incapacity. Souls 'begin to enter' this dark night
  when God draws them forth from the state of beginnerswhich is the
  state of those that meditate on the spiritual roadand begins to set them in
  the state of the perfect, which is that of the Divine union of the soul with
  God. 4
  Before explaining the nature and effects of this Passive Night, the Saint touches, in
  peaceful and loving attentiveness toward God.'8 Before long it will experience
  enkindlings of love (Chapter xi), which will serve to purify its sins and imperfections
  and draw it gradually nearer to God; we have here, as it were, so many stages of the
  ascent of the Mount on whose summit the soul attains to transforming union.
  midst of these dark confines, feels itself to be keenly and sharply wounded in strong
  Divine love, and to have a certain realization and foretaste of God.'11 No less
  wonderful are the effects of the powerful Divine illumination which from time to

0.07_-_1957, #Agenda Vol 1, #The Mother, #Integral Yoga
  You told me one day that I could be 'useful' to you. Then, by chance, I came across this passage from Sri Aurobindo the other day: 'Everyone has in him something divine, something his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse.'
  Could you tell me, as a favor, what this particular thing is in me which may be useful to you and serve you? If I could only know what my real work is in this world ... All the conflicting impulses in me stem from my being like an unemployed force, like a being whose place has not yet been determined.
  Now, you know that Sri Aurobindo and I are always one and the same consciousness, one and the same person. Only, when this unique force or presence is felt in your individual consciousness, it assumes different forms or appearances depending upon your temperament, your aspirations, your needs, the particular cast of your nature. Your individual consciousness is like a filter, a pointer, as it were; it makes a choice and settles upon one possibility in the infinity of divine possibilities. In truth, the Divine gives to each one exactly what he expects from Him. If you believe the Divine to be distant and cruel, He will be distant and cruel, because it may be necessary for your supreme wellbeing to feel the wrath of God. He will be Kali 43 for the worshippers of Kali, and bliss for the bhakta.44 He will be the All-Knowledge of seekers after Knowledge, the Transcendent Impersonal of the illusionist. He will be an atheist for the atheist, and the love of the lover. He will be fraternal and near, an ever faithful friend, ever helpful, to those who feel him as the inner guide of each movement, at each minute. And if you believe that He can erase everything, He will erase all your faults, all your errors, tirelessly, and at each moment you will feel his infinite Grace. In truth, the
  Divine is what you expect of Him in your deep aspiration.
  And once you enter into this consciousness where all things are seen with a single look, the infinite multitude of the Divine's relationships with men, you realize how wonderful everything is, in every detail. You can also look at the history of mankind and see how much the Divine has evolved depending upon what men have understood, desired, hoped for or dreamed; how he was materialistic with the materialist, and how each day he grows, draws nearer, becomes more luminous, as the human consciousness widens. Everyone is free to choose. The perfection of this endless variety of relationships between man and God throughout the history of the world is an unutterable wonder. Yet all this together is but a second in the total manifestation of the Divine.
  Humility, a perfect humility, is the condition for all realization. The mind is so cocksure. It thinks it knows everything, understands everything. And if ever it acts through idealism to serve a cause that appears noble to it, it becomes even more arrogant more intransigent, and it is almost impossible to make it see that there might. be something still higher beyond its noble conceptions and its great altruistic or other ideals. Humility is the only remedy. I am not speaking of humility as conceived by certain religions, with this God that belittles his creatures and only likes to see them down on their knees. When I was a child, this kind of humility revolted me, and I refused to believe in a God that wants to belittle his creatures. I don't mean that kind of humility, but rather the recognition that one does not know, that one knows nothing, and that there may be something beyond what presently appears to us as the truest, the most noble or disinterested. True humility consists in constantly referring oneself to the Lord, in placing all before Him. When I receive a blow (and there are quite a few of them in my sadhana), my immediate, spontaneous reaction, like a spring, is to throw myself before Him and to say, 'Thou, Lord.' Without this humility, I would never have been able to realize anything. And I say 'I' only to make myself understood, but in fact
  'I' means the Lord through this body, his instrument. When you begin living THIS kind of humility, it means you are drawing nearer to the realization. It is the condition, the starting point.

0.07_-_DARK_NIGHT_OF_THE_SOUL, #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Exposition of the stanzas describing the method followed by the soul in its journey upon the spiritual road to the attainment of the perfect union of love with God, to the extent that is possible in this life. Likewise are described the properties belonging to the soul that has attained to the said perfection, according as they are contained in the same stanzas.
  IN this book are first set down all the stanzas which are to be expounded; afterwards, each of the stanzas is expounded separately, being set down before its exposition; and then each line is expounded separately and in turn, the line itself also being set down before the exposition. In the first two stanzas are expounded the effects of the two spiritual purgations: of the sensual part of man and of the spiritual part. In the other six are expounded various and wondrous effects of the spiritual illumination and union of love with God.
  Begins the exposition of the stanzas which treat of the way and manner which the soul follows upon the road of the union of love with God. Before we enter upon the exposition of these stanzas, it is well to understand here that the soul that utters them is now in the state of perfection, which is the union of love with God, having already passed through severe trials and straits, by means of spiritual exercise in the narrow way of eternal life whereof Our Saviour speaks in the Gospel, along which way the soul ordinarily passes in order to reach this high and happy union with God. Since this road (as the Lord Himself says likewise) is so strait, and since there are so few that enter by it,19 the soul considers it a great happiness and good chance to have passed along it to the said perfection of love, as it sings in this first stanza, calling this strait road with full propriety 'dark night,' as will be explained hereafter in the lines of the said stanza. The soul, then, rejoicing at having passed along this narrow road whence so many blessings have come to it, speaks after this manner.
  IN this first stanza the soul relates the way and manner which it followed in going forth, as to its affection, from itself and from all things, and in dying to them all and to itself, by means of true mortification, in order to attain to living the sweet and delectable life of love with God; and it says that this going forth from itself and from all things was a 'dark night,' by which, as will be explained hereafter, is here understood purgative contemplation, which causes passively in the soul the negation of itself and of all things referred to above.
  2. And this going forth it says here that it was able to accomplish in the strength and ardour which love for its Spouse gave to it for that purpose in the dark contemplation aforementioned. Herein it extols the great happiness which it found in journeying to God through this night with such signal success that none of the three enemies, which are world, devil and flesh (who are they that ever impede this road), could hinder it; inasmuch as the aforementioned night of purgative20 contemplation lulled to sleep and mortified, in the house of its sensuality, all the passions and desires with respect to their mischievous desires and motions. The line, then, says:
  On a dark night

01.01_-_The_One_Thing_Needful, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  The realisation of the Divine is the one thing needful and the rest is desirable only in so far as it helps or leads towards that or when it is realised, extends and manifests the realisation. Manifestation and organisation of the whole life for the divine work, - first, the sadhana personal and collective necessary for the realisation and a common life of God-realised men, secondly, for help to the world to move towards that, and to live in the Light - is the whole meaning and purpose of my Yoga. But the realisation is the first need and it is that round which all the rest moves, for apart from it all the rest would have no meaning.
  Yoga is directed towards God, not towards man. If a divine supramental consciousness and power can be brought down and established in the material world, that obviously would mean an immense change for the earth including humanity and its life. But the effect on humanity would only be one result of the change; it cannot be the object of the sadhana. The object of the sadhana can only be to live in the divine consciousness and to manifest it in life.

01.01_-_The_Symbol_Dawn, #Savitri, #The Mother, #Integral Yoga
  It was the hour before the Gods awake.
  Across the path of the divine Event
  And old experience laboured out once more.
  All can be done if the God-touch is there.
  A hope stole in that hardly dared to be
  Persuaded the inert black quietude
  And beauty and wonder disturbed the fields of God.
  A wandering hand of pale enchanted light
  The darkness failed and slipped like a falling cloak
  From the reclining body of a God.
  Then through the pallid rift that seemed at first
  And buried its seed of grandeur in the hours.
  An instant's visitor the Godhead shone.
  On life's thin border awhile the Vision stood
  Ambassadress twixt eternity and change,
  The omniscient Goddess leaned across the breadths
  That wrap the fated journeyings of the stars
  The prescience of a marvellous birth to come.
  Only a little the God-light can stay:
  Spiritual beauty illumining human sight
  She looked no more on our mortality.
  The excess of beauty natural to God-kind
  Could not uphold its claim on time-born eyes;
  Time's message of brief light was not for her.
  In her there was the anguish of the Gods
  Imprisoned in our transient human mould,
  It turns against the saviour hands of Grace;
  It meets the sons of God with death and pain.
  A glory of lightnings traversing the earth-scene,
  Hiding herself even from those she loved,
  The Godhead greater by a human fate.
  A dark foreknowledge separated her
  Leaving her slain behind she travels on:
  Man only marks and God's all-seeing eyes.
  Even in this moment of her soul's despair,
  Like giant figures wrestling in the night:
  The Godheads from the dim Inconscient born
  Awoke to struggle and the pang divine,
  Inheriting the long agony of the globe,
  A stone-still figure of high and Godlike Pain
  Stared into Space with fixed regardless eyes

01.02_-_The_Issue, #Savitri, #The Mother, #Integral Yoga
    An absolute supernatural darkness falls
    On man sometimes when he draws near to God:
    An hour arrives when fail all Nature's means;
    Make a rased ground and shape anew her fate.
    A colloquy of the original Gods
    Meeting upon the borders of the unknown,
    Strike out from Time the soul's long compound debt
    And the heavy servitudes of the Karmic Gods,
    The slow revenge of unforgiving Law
    There was no witness of terrestrial eyes;
    The Gods above and Nature sole below
    Were the spectators of that mighty strife.
    And the solemn weight of the slowly-passing months
    Had left in her deep room for thought and God.
    There was her drama's radiant prologue lived.
    Never a rarer creature bore his shaft,
    That burning test of the Godhead in our parts,
    A lightning from the heights on our abyss.
    Inspired and ruled from Truth's revealing vault
    Moves in some prophet cavern of the Gods,
    A heart of silence in the hands of joy
    The whole world could take refuge in her single heart.
    The great unsatisfied Godhead here could dwell:
    Vacant of the dwarf self's imprisoned air,
    An ocean of untrembling virgin fire;
    The strength, the silence of the Gods were hers.
    In her he found a vastness like his own,
    Although she leaned to bear the human load,
    Her walk kept still the measures of the Gods.
    Earth's breath had failed to stain that brilliant glass:
    A glowing orbit was her early term,
    Years like gold raiment of the Gods that pass;
    Her youth sat throned in calm felicity.
    Death, fall and sorrow as the spirit's goads,
    The dubious Godhead with his torch of pain
    Lit up the chasm of the unfinished world
    Or hew the ways of Immortality,
    To win or lose the Godlike game for man,
    Was her soul's issue thrown with Destiny's dice.
    A conscious frame was here, a self-born Force.
    In this enigma of the dusk of God,
    This slow and strange uneasy compromise
    And the dual tables and the Karmic norm
    Restrain the Titan in us and the God:
    Pain with its lash, joy with its silver bribe
    Obedient to the statutes fixed of old,
    Admitting without appeal the nether Gods.
    In her the superhuman cast its seed.
    Compound with earth, struck from the starry list,
    Or quench with black despair the God-given light.
    Accustomed to the eternal and the true,
    His soul steps back and sees the Light supreme.
    A Godhead stands behind the brute machine.
    This truth broke in in a triumph of fire;
    A victory was won for God in man,
    The deity revealed its hidden face.

01.03_-_The_Yoga_of_the_King_The_Yoga_of_the_Souls_Release, #Savitri, #The Mother, #Integral Yoga
  Affiliated to cosmic Space and Time
  And paying here God's debt to earth and man
  A greater sonship was his divine right.
  An ocean impulse lifted every breath;
  Each action left the footprints of a God,
  Each moment was a beat of puissant wings.
  An incognito of the Imperishable.
  A spirit that is a flame of God abides,
  A fiery portion of the Wonderful,
  He regards the icon growing by his gaze
  And in the worm foresees the coming God.
  At last the traveller in the paths of Time
  A static Oneness and dynamic Power
  Descend in him, the integral Godhead's seals;
  His soul and body take that splendid stamp.
  Through which his Glory shines for whom we were made
  And we break into the infinity of God.
  Across our nature's border line we escape
  Refining half-hewn blocks of natural strength
  It built his soul into a statued God.
  The Craftsman of the magic stuff of self
  Lain in the arms of the Eternal's peace,
  Rapt in the heart-beats of God-ecstasy.
  He lived in the mystic space where thought is born
  And fed on the white milk of the Eternal's strengths
  Till it grows into the likeness of a God.
  In the Witness's occult rooms with mind-built walls
  Proclaimed the gospel of their opposites,
  And all believed themselves spokesmen of God:
  The Gods of light and titans of the dark
  Battled for his soul as for a costly prize.
  Whose single window's clipped outlook on things
  Sees only a little arc of God's vast sky.
  The boundless with the boundless there consorts;
  A pause in the joy and anguish of the search
  Restored the stress of Nature to God's calm.
  A vast unanimity ended life's debate.
  The tragedy that destroys long happiness,
  The weeping of Love, the quarrel of the Gods,
  Ceased in a truth which lives in its own light.
  Till at last the frustrate universe sank undone.
  Even his Godlike strength to rise must fall:
  His greater consciousness withdrew behind;
  And look down on the magic and the play
  Where the God-child lies on the lap of Night and Dawn
  And the Everlasting puts on Time's disguise.
  And fashion the world-shape in him anew,
  God found in Nature, Nature fulfilled in God.
  Already in him was seen that task of Power:
  Experience was a tale of blaze and fire,
  Air rippled round the argosies of the Gods,
  Strange riches sailed to him from the Unseen;
  To check the claimants crowding through mind's gates
  Covered by the forged signatures of the Gods,
  Detect the magic bride in her disguise
  Poured into his heart as into an empty cup,
  A repetition of God's first delight
  Creating in a young and virgin Time.
  The inspired body of the mystic Truth.
  A recorder of the inquiry of the Gods,
  Spokesman of the silent seeings of the Supreme,
  There looked out from the shadow of the Unknown
  The bodiless Namelessness that saw God born
  And tries to gain from the mortal's mind and soul
  Hardly for a moment glimpsed viewless to Mind,
  As if a torch held by a power of God,
  The radiant world of the everlasting Truth
  And the creative eye of Eternity.
  The inspiring Goddess entered a mortal's breast,
  Made there her study of divining thought
  And rescue of the lost herds of the Sun.
  In a splendid extravagance of the waste of God
  Dropped carelessly in creation's spendthrift work,
  Locked in blind antres of the ignorant flood,
  Lest men should find them and be even as Gods.
  A vision lightened on the viewless heights,
  A mechanism no more or work of Chance,
  But a living movement of the body of God.
  A spirit hid in forces and in forms
  In the struggle and upheaval of the world
  He saw the labour of a Godhead's birth.
  A secret knowledge masked as Ignorance;
  Of a blind Power on human littleness,
  Life now became a sure approach to God,
  Existence a divine experiment
  His mind and body's first spiritual change.
  A wide God-knowledge poured down from above,
  A new world-knowledge broadened from within:
  Apart he lived in his mind's solitude,
  A demiGod shaping the lives of men:
  One soul's ambition lifted up the race;

01.03_-_Yoga_and_the_Ordinary_Life, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  I must say in view of something you seem to have said to your father that it is not the object of the one to be a great man or the object of the other to be a great Yogin. The ideal of human life is to establish over the whole being the control of a clear, strong and rational mind and a right and rational will, to master the emotional, vital and physical being, create a harmony of the whole and develop the capacities whatever they are and fulfil them in life. In the terms of Hindu thought, it is to enthrone the rule of the purified and sattwic buddhi, follow the dharma, fulfilling one's own svadharma and doing the work proper to one's capacities, and satisfy kama and artha under the control of the buddhi and the dharma. The object of the divine life, on the other hand, is to realise one's highest self or to realise
  God and to put the whole being into harmony with the truth of the highest self or the law of the divine nature, to find one's own divine capacities great or small and fulfil them in life as a sacrifice to the highest or as a true instrument of the divine
  The religious life is a movement of the same ignorant human consciousness, turning or trying to turn away from the earth towards the Divine but as yet without knowledge and led by the dogmatic tenets and rules of some sect or creed which claims to have found the way out of the bonds of the earth-consciousness into some beatific Beyond. The religious life may be the first approach to the spiritual, but very often it is only a turning about in a round of rites, ceremonies and practices or set ideas and forms without any issue. The spiritual life, on the contrary, proceeds directly by a change of consciousness, a change from the ordinary consciousness, ignorant and separated from its true self and from God, to a greater consciousness in which one finds one's true being and comes first into direct and living contact and then into union with the Divine. For the spiritual seeker this change of consciousness is the one thing he seeks and nothing else matters.

01.04_-_The_Secret_Knowledge, #Savitri, #The Mother, #Integral Yoga
  And Eldorados of splendour and ecstasy
  And temples to the Godhead none can see.
  A shapeless memory lingers in us still
  Losing the punctilio of its separate birth,
  It leaves us one with Nature and with God.
  In moments when the inner lamps are lit
  A Voice calls from the chambers of the soul;
  We meet the ecstasy of the Godhead's touch
  In golden privacies of immortal fire.
  The secret grandiose meaning of our lives.
  A treasure of honey in the combs of God,
  A Splendour burning in a tenebrous cloak,
  It is our glory of the flame of God,
  Our golden fountain of the world's delight,
  Or for what reason is the suffering here,
  God's sanction to the paradox of life
  And the riddle of the Immortal's birth in Time.
  In the coiled blackness of her nescient course
  The Earth-Goddess toils across the sands of Time.
  A Being is in her whom she hopes to know,
  The pure perfection her marred nature needs,
  A breath of Godhead on her stone and mire.
  A faith she craves that can survive defeat,
  Outstretching arms to the unconscious Void,
  Passionate she prays to invisible forms of Gods
  Soliciting from dumb Fate and toiling Time
  Heaven's privilege she claims as her own right.
  Just is her claim the all-witnessing Gods approve,
  Clear in a greater light than reason owns:
  Earth's winged chimaeras are Truth's steeds in Heaven,
  The impossible God's sign of things to be.
  But few can look beyond the present state
  And, impassive to earth's din and startled cry,
  Return to the silence of the hills of God;
  As lightning leaps, as thunder sweeps, they pass
  The Truth-Light capture Nature by surprise,
  A stealth of God compel the heart to bliss
  And earth grow unexpectedly divine.
  A few shall see what none yet understands;
  God shall grow up while the wise men talk and sleep;
  For man shall not know the coming till its hour
  The Spirit's bare and absolute potencies
  Burn in the solitude of the thoughts of God.
  A rapture and a radiance and a hush,
  Else might their strength be marred and could not save.
  Alive to the truth that dwells in God's extremes,
  Awake to a motion of all-seeing Force,
  The crown of conscious Immortality,
  The Godhead promised to our struggling souls
  When first man's heart dared death and suffered life.
  After we have served this great divided world
  God's bliss and oneness are our inborn right.
  A date is fixed in the calendar of the Unknown,
  Here meanwhile at the Spirit's opposite pole
  In the mystery of the deeps that God has built
  For his abode below the Thinker's sight,
  A dark-robed labourer in the cosmic scheme
  Carrying clay images of unborn Gods,
  Executrix of the inevitable Idea
  Only a darkened little we can feel.
  He too wears a diminished Godhead here;
  He has forsaken his omnipotence,
  He grows through her in all his being's powers;
  He reads by her God's hidden aim in things.
  Or, a courtier in her countless retinue,
  He sees within the face of deity,
  The Godhead breaks out through the human mould:
  Her highest heights she unmasks and is his mate.
  And plays at hide-and-seek with his own Force;
  In Nature's instrument loiters secret God.
  The Immanent lives in man as in his house;
  The Maker shall recast us and impose
  A plan of Godhead on the mortal's mould
  Lifting our finite minds to his infinite,
  His nature we must put on as he put ours;
  We are sons of God and must be even as he:
  His human portion, we must grow divine.
  Our life is a paradox with God for key.
  \t:But meanwhile all is a shadow cast by a dream
  For the key is hid and by the Inconscient kept;
  The secret God beneath the threshold dwells.
  In a body obscuring the immortal Spirit
  In his world-adventure's crude initial start
  Behold him ignorant of his Godhead's force,
  Timid initiate of its vast design.
  He goes or, armed with her fiat, to discover
  A new mind and body in the city of God
  And enshrine the Immortal in his glory's house
  Till the nescient dusk is lifted from man's soul
  And the morns of God have overtaken his night.
  As long as Nature lasts, he too is there,
  And laid on the spirit the burden of the flesh,
  That Godhead's seed might flower in mindless Space.
  \tEnd of Book I - Canto IV

01.05_-_The_Yoga_of_the_King_The_Yoga_of_the_Spirits_Freedom_and_Greatness, #Savitri, #The Mother, #Integral Yoga
    And the poverty of Nature's earthly sight.
    All that the Gods have learned is there self-known.
    There in a hidden chamber closed and mute
    Only her warlock-wisecraft could enforce,
    Its law of the opposition of the Gods,
    Its list of inseparable contraries.
    By a miraculous birth in plasm and gas
    The mystery of God's covenant with the Night.
    Once more was heard in the still cosmic Mind
    And its imitation of Earth-Nature's art,
    Its earthly dialect to God-language change,
    In living symbols study Reality
    The Ideal must be Nature's common truth,
    The body illumined with the indwelling God,
    The heart and mind feel one with all that is,
    He is a smallness trying to be great,
    An animal with some instincts of a God,
    His life a story too common to be told,
    One-pointed to the immaculate Delight,
    Questing for God as for a splendid prey,
    He mounted burning like a cone of fire.
    To a few is given that Godlike rare release.
    One among many thousands never touched,
    The ineffable Wideness knows him for its own.
    A lone forerunner of the Godward earth,
    Among the symbols of yet unshaped things
    Drew him out of his seeking loneliness
    Into the magnitudes of God's embrace.
    As when a timeless Eye annuls the hours
    Was taken from him like a forgotten load:
    A fire that seemed the body of a God
    Consumed the limiting figures of the past
    Unwound the triple cord of mind and freed
    The heavenly wideness of a Godhead's gaze.
    As through a dress the wearer's shape is seen,
    The python coils of the restricting Law
    Could not restrain the swift arisen God:
    Abolished were the scripts of destiny.
    Lifted above our needy limited scope,
    The occult privilege of demiGods
    And the sure power-pattern of her cryptic signs,
    Invoke the bacchic rapture, the Fury's goad,
    In our body arouse the demon or the God,
    Call in the Omniscient and Omnipotent,
    Even in this rigid realm, Mind can be king:
    The logic of its demiGod Idea
    In the leap of a transitional moment brings
    And the universe the slave of mortal will.
    A mediatrix with veiled and nameless Gods
    Whose alien will touches our human life,
    A threshold guardian of the earth-scene's Beyond,
    She has canalised the outbreaks of the Gods
    And cut through vistas of intuitive sight
    A million figures passed and were seen no more.
    This was a forefront of God's thousandfold house,
    Beginnings of the half-screened Invisible.
    Gazing out of some everlasting Now,
    Its shadows gleaming with the birth of Gods,
    Its bodies signalling the Bodiless,
    Peopled with voices and with visages
    Aspired in a crescendo of the Gods
    From Matter's abysses to the Spirit's peaks.

02.01_-_Metaphysical_Thought_and_the_Supreme_Truth, #The Integral Yoga, #Sri Aurobindo, #Integral Yoga
  European metaphysical thought - even in those thinkers who try to prove or explain the existence and nature of God or of the Absolute - does not in its method and result go beyond the intellect. But the intellect is incapable of knowing the supreme
  Truth; it can only range about seeking for Truth and catching fragmentary representations of it, not the thing itself, and trying to piece them together. Mind cannot arrive at Truth; it can only make some constructed figure that tries to represent it or a combination of figures. At the end of European thought, therefore, there must always be Agnosticism, declared or implicit. Intellect, if it goes sincerely to its own end, has to return and give this report: "I cannot know; there is or at least it seems to me that there may be or even must be Something beyond, some ultimate

02.01_-_The_World-Stair, #Savitri, #The Mother, #Integral Yoga
    And an opulent beauty of passionate difference
    The recurring beat that moments God in Time.
    Only was missing the sole timeless Word
      He saw a lone immense high-curved world-pile
    Erect like a mountain-chariot of the Gods
    Motionless under an inscrutable sky.
    The living symbol of these conscious planes,
    Its influences and Godheads of the unseen,
    Its unthought logic of Reality's acts
    These grades had marked her giant downward plunge,
    The wide and prone leap of a Godhead's fall.
    Our life is a holocaust of the Supreme.
      A graph shall be of many meeting worlds,
      A cube and union-crystal of the Gods;
    A Mind shall think behind Nature's mindless mask,
    Into its forms the Child is ever born
    Who lives for ever in the vasts of God.
    A slow reversal's movement then took place:
    Of its dense rings were formed these million stars;
    Upon earth's new-born soil God's tread was heard.
    Across the thick smoke of earth's ignorance

02.02_-_The_Kingdom_of_Subtle_Matter, #Savitri, #The Mother, #Integral Yoga
  It shields our ceiling of terrestrial mind
  From deathless suns and the streaming of God's rain,
  Yet canalises a strange irised glow,
  It lends beauty to the terror of the gulfs
  And fascinating eyes to perilous Gods,
  Invests with grace the demon and the snake.
  Out of its fall our denser Matter came.
  Thus taken was God's plunge into the Night.
  This fallen world became a nurse of souls
  This is the destiny bequeathed to her,
  As if a slain God left a golden trust
  To a blind force and an imprisoned soul.
  An immortal Godhead's perishable parts
  She must reconstitute from fragments lost,
  And given to man as his stupendous work
  A labour to the Gods impossible.
  A life living hardly in a field of death
  It brings to us the inevitable word,
  The Godlike act, the thoughts that never die.
  A ripple of light and glory wraps the brain,
  The Imperishable burn through Matter's screen
  Making this mortal body Godhead's robe.
  The Spirit's greatness is our timeless source
  Plastic and passive to the all-shaping Fire,
  Answers the flaming Godhead's casual touch:
  Immune from our inertia of response
  In that fair subtle realm behind our own
  The form is all, and physical Gods are kings.
  The inspiring Light plays in fine boundaries;
  Admiring marvellous forms so near to ours
  Yet perfect like the playthings of a God,
  Deathless in the aspect of mortality.

02.03_-_The_Glory_and_the_Fall_of_Life, #Savitri, #The Mother, #Integral Yoga
  Other than the heavens beheld by mortal eyes,
  As on a fretted ceiling of the Gods,
  An archipelago of laughter and fire,
  An everlasting refuge of dream-light,
  A nebula of the splendours of the Gods
  Made from the musings of eternity.
  Illumined continents of violet peace,
  Oceans and rivers of the mirth of God
  And griefless countries under purple suns.
  Thoughts house infallible immortal sight
  And Nature climb towards God's identity.
  The Master of the worlds self-made her slave
  Hidden in the cape of our mortality.
  The worlds, the forms her Goddess fancy makes
  Have lost their origin on unseen heights:
  Sleep imitated awhile extinction's peace.
  The light of God she has parted from his dark
  To test the savour of bare opposites.
  And still her doors are barred to things supreme.
  These worlds could feel God's breath visiting their tops;
  Some glimmer of the Transcendent's hem was there.
  To the deathless people of the shores of Light.
  Creation leaped straight from the hands of God;
  Marvel and rapture wandered in the ways.
  Indulgence with a tender purity came
  And nursed the God on her maternal breast:
  There none was weak, so falsehood could not live;
  In sun-bright kingdoms moved with regal gait:
  Assemblies, crowded senates of the Gods,
  Life's puissances reigned on seats of marble will,
  For worship lifts the worshipper's bowed strength
  Close to the God's pride and bliss his soul adores:
  The ruler there is one with all he rules;
  His victor Light rode on her deathless Force;
  A centaur's mighty gallop bore the God.
  Life throned with mind, a double majesty.
  And passion there could wait for its desire
  Until it heard the near approach of God.
  Worlds were there of a childlike mirth and joy;
  There work was play and play the only work,
  The tasks of heaven a game of Godlike might:
  A celestial bacchanal for ever pure,
  A race and laughter of immortal strengths,
  The nude God-children in their play-fields ran
  Smiting the winds with splendour and with speed;
  Investitured with the fresh heart's bright ray,
  An early God-instinct's child inheritors,
  Tenants of the perpetuity of Time
  No guide she needed but her luminous heart:
  No fall debased the Godhead of her steps,
  No alien Night had come to blind her eyes.
  Magician builder of unnumbered forms
  Exploring the measures of the rhythms of God,
  At will she wove her wizard wonder-dance,
  A Dionysian Goddess of delight,
  A Bacchant of creative ecstasy.
  Identified with sea and sky and stone
  Her young Gods yearned for the release of souls
  Asleep in objects, vague, inanimate.
  Heavy was the uncommunicated load
  Of Godhead in a world that had no needs;
  For none was there to feel or to receive.
  Hoping to fill a fair new world with joy.
  As comes a Goddess to a mortal's breast
  And fills his days with her celestial clasp,
  Abolished was her subtle mighty spirit
  And slain her boon of child-God happiness,
  And all her glory into littleness turned

02.04_-_The_Kingdoms_of_the_Little_Life, #Savitri, #The Mother, #Integral Yoga
  In him Matter wakes from its long obscure trance,
  In him earth feels the Godhead drawing near.
  An eyeless Power that sees no more its aim,
  In her obscure cathedral of delight
  To dim dwarf Gods she offers secret rites.
  But vain unending is the sacrifice,
  Ascending slowly with unconscious steps,
  A foundling of the Gods she wanders here
  Like a child-soul left near the gates of Hell
  For so only could he know the obscure cause
  Of all that holds us back and baffles God
  In the jail-delivery of the imprisoned soul.
  The upward look was alien to her sight,
  Forgotten the fearless Godhead of her walk;
  Renounced was the glory and felicity,
  A single thinker in an aimless world
  Awaiting some tremendous dawn of God,
  He saw the purpose in the works of Time.
  A camouflage of the Inconscient's need
  To release the glory of God in Nature's mud.
  His sight, spiritual in embodying orbs,
  In her obscurest members burns that fire.
  A touch of God's rapture in creation's acts,
  A lost remembrance of felicity
  Lurks still in the dumb roots of death and birth,
  The world's senseless beauty mirrors God's delight.
  That rapture's smile is secret everywhere;
  This was the first cry of the awaking world.
  It clings around us still and clamps the God.
  Even when reason is born and soul takes form,
  Bliss changed to sorrow, knowledge made ignorant,
  God's force turned into a child's helplessness
  Can bring down heaven by their sacrifice.
  Watched the weak birth of a tremendous Force,
  Pursued the riddle of Godhead's tentative pace,
  Heard the faint rhythms of a great unborn Muse.
  Mocking or thrilled by their torn victims' pangs;
  Admiring themselves as titans and as Gods
  Proudly they sang their high and glorious deeds
  And rise to his higher destiny at last,
  Look up to God and round at the universe,
  And learn by failure and progress by fall
  Behind all moved seeking for vessels to hold
  A first raw vintage of the grapes of God,
  On earth's mud a spilth of the supernal Bliss,
  Obscure inhabitant of the world's blind core,
  An unborn Godhead's will, a mute Desire.
  A third creation now revealed its face.
  Indoctrinated by the erring sense,
  It took appearance for the face of God,
  For casual lights the marching of the suns,

02.05_-_The_Godheads_of_the_Little_Life, #Savitri, #The Mother, #Integral Yoga
  object:02.05 - The Godheads of the Little Life
  Ignorant and dangerous wills but armed with power,
  Half-animal, half-God their mood, their shape.
  Out of the greyness of a dim background
  To all half-conscious worlds they extend their reign.
  Here too these Godlings drive our human hearts,
  Our nature's twilight is their lurking-place:
  In this revolving chamber without walls
  In which God sits impassive everywhere
  As if unknown to himself and by us unseen
  Using the unthought inevitable Idea,
  It did the works of God's intelligence
  Or wrought the will of some supreme Unknown.
  Infant self-feeling grew and birth was born.
  A Godhead woke but lay with dreaming limbs;
  Her house refused to open its sealed doors.
  Insentient to our eyes that only see
  The form, the act and not the imprisoned God,
  Life hid in her pulse occult of growth and power
  Which yet outlast their brief creator's breath.
  He dreams sometimes of the revels of the Gods
  And sees the Dionysian gesture pass, -
  He has shut away from him into inmost self,
  Fenced off the greatnesses of hidden God.
  His being was formed to play a trivial part
  Then all assumes a new and marvellous face:
  The world quivers with a God-light at its core,
  In Time's deep heart high purposes move and live,
  This broad, confused, yet rigid scheme becomes
  A magnificent imbroglio of the Gods,
  A game, a work ambiguously divine.
  Our lives a deeper mystery than we have dreamed;
  Our minds are starters in the race to God,
  Our souls deputed selves of the Supreme.
  An urge of miniature divinity.
  A mystic passion from the wells of God
  Flows through the guarded spaces of the soul;
  In this investiture of fleshly life
  A soul that is a spark of God survives
  And sometimes it breaks through the sordid screen
  Our strength derives from an omnipotent Force,
  And since from a veiled God-joy the worlds were made
  And since eternal Beauty asks for form
  Divested of this mortal travesty,
  Like a clay troll kneaded into a God
  New-made in the image of the eternal Guest,
  And seized with marvel in the adoring heart
  To the enthroned Child-Godhead kneel aware,
  Trembling with beauty and delight and love.
  Our hearts we must inform with heavenly strength,
  Surprise the animal with the occult God.
  Then kindling the gold tongue of sacrifice,
  He through the astral chaos shore a way
  Mid the grey faces of its demon Gods,
  Questioned by whispers of its flickering ghosts,

02.06_-_The_Kingdoms_and_Godheads_of_the_Greater_Life, #Savitri, #The Mother, #Integral Yoga
  object:02.06 - The Kingdoms and Godheads of the Greater Life
  It feels a saviour touch, a ray divine:
  Beauty and good and truth its Godheads are.
  It is near to heavenlier heavens than earth's eyes see,
  A direr darkness than man's life can bear:
  It has kinship with the demon and the God.
  A strange enthusiasm has moved its heart;
  She triumphs in her glory and her might:
  Opposed, oppressed she bears God's urge to be born:
  The spirit survives upon non-being's ground,
  To toil though in darkness, to create though with pangs;
  She carries crucified God upon her breast.
  In chill insentient depths where joy is none,
  As the enginery of her magic craft,
  She fashions Godlike marvels out of mud;
  In the plasm she sets her dumb immortal urge,
  As if unaware of the eternal tie,
  Her will is to shut God into her works
  And keep him as her cherished prisoner
  It caught the Idea and built from it a world;
  It made an Image there and called it God.
  Yet something true and inward harboured there.
  None is a spirit indifferent and inert;
  They choose their side, they see the God they adore.
  A battle is joined between the true and false,
  And shape their lives into her breathing form,
  Till in her sun-gold Godhead they too share.
  Or to the truth of Darkness they subscribe;
  Wherever Knowledge is Ignorance's twin.
  All powers of Life towards their Godhead tend
  In the wideness and the daring of that air,
  A red-tiaraed Falsehood they revere,
  Worship the shadow of a crooked God,
  Admit the black Idea that twists the brain
  Always he met a veiled and seeking Force,
  An exiled Goddess building mimic heavens,
  A Sphinx whose eyes look up to a hidden Sun.
  In her illumined script, her fanciful
  Translation of God's pure original text,
  He thinks to read the Scripture Wonderful,
  For nothing is truly vain the One has made:
  In our defeated hearts God's strength survives
  And victory's star still lights our desperate road;
  Earth's transient yearnings cry from her lips and fade.
  Alone the God-given hymn escapes her art
  That came with her from her spiritual home
  But the mind has forgotten or the heart mistakes:
  In Nature's endless lines is lost the God.
  In knowledge to sum up omniscience,
  To create her Creator here was her heart's conceit,
  To invade the cosmic scene with utter God.
  Toiling to transform the still far Absolute
  Her pragmatism of the transcendent Truth
  Fills silence with the voices of the Gods,
  But in the cry the single Voice is lost.
  For Nature's vision climbs beyond her acts.
  A life of Gods in heaven she sees above,
  A demiGod emerging from an ape
  Is all she can in our mortal element.
  Here the half-God, the half-titan are her peak:
  This greater life wavers twixt earth and sky.
  In her kingdom of immortal ecstasy
  Half-way between God's silence and the Abyss.
  This knowledge in our hidden parts we keep;
  As one who has lost the kingdom of his soul,
  We look back to some God-phase of our birth
  Other than this imperfect creature here
  Or there repose and action are the same
  In the deep breast of God's supreme delight.
  In a high state where ignorance is no more,
  Each movement is a wave of peace and bliss,
  Repose God's motionless creative force,
  Action a ripple in the Infinite
  The imbroglio into a joyful miracle.
  Then God could be visible here, here take a shape;
  Disclosed would be the spirit's identity;
  Extinction is denied, its sole escape.
  An error of the Gods has made the world.
  Or indifferent the Eternal watches Time.

02.07_-_The_Descent_into_Night, #Savitri, #The Mother, #Integral Yoga
    Afflicting knowledge with the hue of doubt
    It captured the oracles of the occult Gods,
    Effaced the signposts of Life's pilgrimage,
    Even Light and Love by that cloaked danger's spell
    Turned from the brilliant nature of the Gods
    To fallen angels and misleading suns,
    Beauty from ugliness and evil drank
    Feeling themselves guests at a banquet of the Gods
    And tasted corruption like a high-spiced food.
    All beauty ended in an aging face;
    All power was dubbed a tyranny cursed by God
    And Truth a fiction needed by the mind:
    Of armed disquieting bodied Influences.
    A march of Goddess figures dark and nude
    Alarmed the air with grandiose unease;
    And flung them into each other's arms to strive,
    Put a sardonic rictus on God's face.
    Aloof, its influence entered everywhere
    Amazing the elect with holy lore
    He spoke as with the very voice of God.
    The air was full of treachery and ruse;
    And Falsehood sat by him, his mate and queen:
    The world turned to them as Heaven to Truth and God.
    Injustice justified by firm decrees
    In their sweet secrecy of pleasant sins
    Nature they obeyed and not a moralist God.
    Inconscient traders in bundles of contraries,
    Forfeiting the spirit's lonely chance in Time
    And no news of him reach the waiting Gods,
    Marked "missing" in the register of souls,
    The position of a dead remembered star.
    Only were safe who kept God in their hearts:
    Courage their armour, faith their sword, they must walk,
    Yet to the cloaked the uncloaked is naked worst.
    There God and Truth and the supernal Light
    Had never been or else had power no more.
    The shadow depths of her strange miracle.
    A strong and fallen Goddess without hope,
    Obscured, deformed by some dire Gorgon spell,
    In a mud goblet poured the bacchic wine,
    To a satyr gave the thyrsus of a God.
    Impure, sadistic, with grimacing mouths,
    This was for them their being's flaming core.
    A mighty energy, a monster God,
    Hard to the strong, implacable to the weak,
    And lower than the lowest reptile's crawl.
    The reason meant for nearness to the Gods
    And uplift to heavenly scale by the touch of mind
    And braggart dogmas shouted in the night
    Kept for the fallen soul once deemed a God
    The pride of its abysmal absolute.
    And the dread conviction of a vanquished soul
    Immortal still but with its Godhead lost,
    Self lost and God and touch of happier worlds.
    But he endured, stilled the vain terror, bore
    Immutable, undying and unborn,
    Mighty and mute the Godhead in him woke
    And faced the pain and danger of the world.

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness, #Savitri, #The Mother, #Integral Yoga
  In the vain braggart freedom of its thought
  Hoped to abolish God and reign alone.
  There was no sovereign Guest, no witness Light;
  Bliss into black coma fallen, insensible,
  Coiled back to itself and God's eternal joy
  Through a false poignant figure of grief and pain
  Reading by opposite signs the eternal script,
  A sorceress reversing life's God-frame.
  In darkling aisles with evil eyes for lamps
  Pain mimicked the celestial ecstasy.
  There Good, a faithless gardener of God,
  Watered with virtue the world's upas-tree
  All high things served their nether opposite:
  The forms of Gods sustained a demon cult;
  Heaven's face became a mask and snare of Hell.
  Her pallid beam smote the unfathomed Night
  In which God hid himself from his own view.
  In all things she sought their slumbering mystic truth,
  The Spirit's bliss was changed to cosmic pain.
  Assuring God's self-cowled neutrality
  A mighty opposition conquered Space.
  Behind the still velamen's secrecy
  Companioning the Godhead of the shrine.
  Thus was the dire antagonist Energy born
  The tortuous line of her deceiving mind
  The Gods see not and man is impotent;
  Oppressing the God-spark within the soul
  She forces back to the beast the human fall.
  Once a companion of the sacred Fire,
  The mortal perishes to God and Light,
  An Adversary governs heart and brain,
  A silence falls upon the spirit's heights,
  From the veiled sanctuary the God retires,
  Empty and cold is the chamber of the Bride;
  His wisdom's oracles are made our bonds;
  The doors of God they have locked with keys of creed
  And shut out by the Law his tireless Grace.
  And intercept the caravans of Light;
  Wherever the Gods act, they intervene.
  A yoke is laid upon the world's dim heart;
  The world's shrines they have occupied, usurped its thrones.
  In scorn of the dwindling chances of the Gods
  They claim creation as their conquered fief
  Under the dangerous arches of their power;
  For even the radiant children of the Gods
  To darken their privilege is and dreadful right.
  How great we are, how merciful art Thou."
  Thus thought they to reach God's impassive throne
  And Him command whom all their acts opposed,
  A dateless sovereignty of terror and gloom:
  This took the figure of a darkened God
  Revered by the racked wretchedness he had made,
  Into being's gap scooped out as empty Space
  In which she had filled the place of absent God,
  There poured a wide intimate and blissful Dawn;
  And sorrow could live no more in Nature's breast:
  Division ceased to be, for God was there.
  The soul lit the conscious body with its ray,

02.09_-_The_Paradise_of_the_Life-Gods, #Savitri, #The Mother, #Integral Yoga
  object:02.09 - The Paradise of the Life-Gods
  Regions of the heart's happiness set free,
  Intoxicated with the wine of God,
  Immersed in light, perpetually divine.
  A favourite and intimate of the Gods
  Obeying the divine command to joy,
  Of the life-impulses' red magnificent race,
  It lived in a jewel-rhythm of the laughter of God
  And lay on the breast of universal love.
  Their peaks climbed towards a greatness beyond life.
  The shining Edens of the vital Gods
  Received him in their deathless harmonies.
  Desire climbed up, a swift omnipotent flame,
  And Pleasure had the stature of the Gods;
  Dream walked along the highways of the stars;
  To cross the closed customs-line of mind and flesh
  And smuggle Godhead into humanity.
  It shrank no more from the supreme demand
  A fit companion of the timeless Kings,
  Equalled with the Godheads of the living Suns,
  He mixed in the radiant pastimes of the Unborn,
  And listened to his voice that steals the heart
  And draws it to the breast of God's desire,
  And felt its honey of felicity
  The dire delight that could shatter mortal flesh,
  The rapture that the Gods sustain he bore.
  Immortal pleasure cleansed him in its waves

02.10_-_The_Kingdoms_and_Godheads_of_the_Little_Mind, #Savitri, #The Mother, #Integral Yoga
  object:02.10 - The Kingdoms and Godheads of the Little Mind
  Always a nameless goal beckons beyond,
  Always ascends the zigzag of the Gods
  And upward points the spirit's climbing Fire.
  Its endless time-made world outfacing Time,
  A little output of God's vast delight.
  The moments stretched towards the eternal Now,
  An insect crawl preludes our glorious flight;
  Our human state cradles the future God,
  Our mortal frailty an immortal force.
  Displaced the spirit's finer view of things:
  A polished engine did the work of a God.
  None the true body found, its soul seemed dead:
  It looked above and saw the dazzling peaks,
  It looked within and woke the sleeping God.
  Imagination called her shining squads
  Mind sought amid deep mists of Nescience;
  It looked within itself but saw not God.
  A material interim diplomacy
  A sacred legacy from the great dead past
  Or the one road that God has made for life,
  A firm shape of Nature never to be changed,
  Yet the haphazard seemed the inevitable,
  Came Reason, the squat Godhead artisan,
  To her narrow house upon a ridge in Time.
  The ages' faith becomes an idle tale,
  God passes out of the awakened thought,
  An old discarded dream needed no more:
  If Life's dire heart arose not in revolt,
  If God within could find no greater plan.
  But many-visaged is the cosmic Soul;
  She yearns towards a higher light than hers;
  Hid by her cults and creeds she has glimpsed God's face:
  She knows she has but found a form, a robe,
  In an investiture of intuitive light
  That is a sanction from the eyes of God;
  Announcers of a distant Truth they flame
  It saw afar the unreached Immortal's home
  And heard afar the voices of the Gods.
  Iconoclast and shatterer of Time's forts,

02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind, #Savitri, #The Mother, #Integral Yoga
  object:02.11 - The Kingdoms and Godheads of the Greater Mind
  It is greater than its earthly instrument:
  The Godhead crammed into mind's narrow space
  Escapes on every side into some vast
  Its force that strides invincibly through Time,
  Its mights that bridge the gulf twixt man and God,
  Its lights that combat Ignorance and Death.
  Where beauty and mightiness walk hand in hand,
  The Spirit's truths take form as living Gods
  And each can build a world in its own right.
  The future brings its face of miracle near,
  Its Godhead looks at us with present eyes;
  Acts deemed impossible grow natural;
  It dreams of happier states and nobler powers,
  The natural privilege of unfallen Gods,
  Recalling still its old lost sovereignty.
  Wandering, a brilliant shadow of itself,
  This quick uncertain leader of blind Gods,
  This tender of small lamps, this minister serf
  Form luminous leaps from the all-shaping beam
  And Will is a conscious chariot of the Gods,
  And Life, a splendour stream of musing Force,
  The flame-bright hierarchs of the divine Truth,
  Interpreters between man's mind and God's,
  They bring the immortal fire to mortal men.
  Or icons figuring a mystic Truth,
  But, nearer, Gods and living Presences.
  A march of friezes marked the lowest steps;
  And, wakened to the wonder of his role,
  Man grown an image undefaced of God
  And objects the fine coin of Beauty's reign;
  The Masters of things actual, lords of the hours,
  Playmates of youthful Nature and child God,
  Creators of Matter by hid stress of Mind
  And guide the fantasy of brute events,
  Stood there, a race of young keen-visioned Gods,
  King-children born on Wisdom's early plane,
  Stooped from their gyres to obey the beck of Thought:
  Each mysteried God forced to revealing form,
  Assigned his settled moves in Nature's game,
  In the wide sequence of Necessity's steps
  Predicted, every act and thought of God,
  Its values weighed by the accountant Mind,
  The secret power in the inconscient depths,
  Compelling the blinded Godhead to emerge,
  Determining Necessity's nude dance
  For He who Is grows manifest in the years
  And the slow Godhead shut within the cell
  Climbs from the plasm to immortality.
  An absolutism of dumb unthinking Power.
  Audacious in their sense of God-born strength
  These dared to grasp with their thought Truth's absolute;
  By an abstract purity of Godless sight,
  By a percept nude, intolerant of forms,
  And took its vast silence for the Ineffable.
  This was the play of the bright Gods of Thought.
  Attracting into time the timeless Light,
  The same for ever and for ever one,
  His worshipped changeless Goddess through all time.
  Or else, a faithful consort of his mind
  A witness to his high triumphant star,
  Her Godhead servitor to a crowned Idea,
  He shall dominate by her a prostrate world;
  Or as a lover clasps his one beloved,
  Godhead of his life's worship and desire,
  Icon of his heart's sole idolatry,
  Out of her hushed eternal spaces leaned
  The great and boundless Goddess feigned to yield
  The sunlit sweetness of her secrecies.

02.12_-_The_Heavens_of_the_Ideal, #Savitri, #The Mother, #Integral Yoga
  Upholding with his flame the immortal hope,
  As if a radiant God had given his soul
  That he might feel the tread of pilgrim feet
  Climbing from Nature's deep surrendered heart
  It blooms for ever at the feet of God,
  Fed by life's sacrificial mysteries.
  Flowers goldening our earth of red desire.
  All the high Gods who hid their visages
  From the soiled passionate ritual of our hopes,
  There is the secrecy of the House of Flame,
  The blaze of Godlike thought and golden bliss,
  The rapt idealism of heavenly sense;
  There are the wonderful voices, the sun-laugh,
  A gurgling eddy in rivers of God's joy,
  And the mysteried vineyards of the gold moon-wine,
  It burns for ever on the altar Mind,
  Its priests the souls of dedicated Gods,
  Humanity its house of sacrifice.
  They point above themselves with index peaks
  Through a pale-sapphire ether of God-mind
  Towards some gold Infinite's apocalypse.
  A thunder rolling mid the hills of God,
  Tireless, severe is their tremendous Voice:
  Impoverished not by earth-mind's indigence,
  They keep God's natural breath of mightiness,
  His bare spontaneous swift intensities;

02.13_-_In_the_Self_of_Mind, #Savitri, #The Mother, #Integral Yoga
  Silence, the mystic birthplace of the soul.
  In God's supreme withdrawn and timeless hush
  A seeing Self and potent Energy met;
  Ideas soon mummified, ghosts of old truths,
  God's spontaneities tied with formal strings
  And packed into drawers of reason's trim bureau,
  A veil that hung between the soul and Light,
  An idol, not the living body of God.
  Even the still spirit that looks upon its works
  The Bliss that is creation's splendid grain
  Or the white passion of God-ecstasy
  That laughs in the blaze of the boundless heart of Love.

02.14_-_The_World-Soul, #Savitri, #The Mother, #Integral Yoga
  It fled into the bosom of the unknown,
  A well, a tunnel of the depths of God.
  It plunged as if a mystic groove of hope
  Its power was to reveal divinity.
  Infinite, coeval with the mind of God,
  It bore within itself a seed, a flame,
  All grew to all kindred and self and near;
  The intimacy of God was everywhere,
  No veil was felt, no brute barrier inert,
  And the unanimity of seeing minds
  In myriad forms luminous with the one God.
  Life was not there, but an impassioned force,
  And needed not the splendour of a robe.
  All objects were like bodies of the Gods,
  A spirit symbol environing a soul,
  And learns by experience what the spirit knew,
  Till it can see its truth alive and God.
  Once more they must face the problem-game of birth,
  And after long reconstituting sleep
  Resume their place in the process of the Gods
  Until their work in cosmic Time is done.
  Alone between tremendous Presences,
  Under the watching eyes of nameless Gods,
  His soul passed on, a single conscious power,
  Above them all she stands supporting all,
  The sole omnipotent Goddess ever-veiled
  Of whom the world is the inscrutable mask;

02.15_-_The_Kingdoms_of_the_Greater_Knowledge, #Savitri, #The Mother, #Integral Yoga
  A thousand roads leaped into Eternity
  Or singing ran to meet God's veilless face.
  The Known released him from its limiting chain;
  Answering to joy with joy, to love with love,
  All there were moving mansions of God-bliss;
  Eternal and unique they lived the One.
  There forces are great outbursts of God's truth
  And objects are its pure spiritual shapes;
  It thrilled with the mighty marchings of World-Force,
  Its acts were the comrades of God's infinite peace.
  An adjunct glory and a symbol self,
  Forms of a larger subtler make drew near;
  The Gods conversed with him behind Life's veil.
  Neighbour his being grew to Nature's crests.
  His finite parts approached their absolutes,
  His actions framed the movements of the Gods,
  His will took up the reins of cosmic Force.

03.01_-_The_Pursuit_of_the_Unknowable, #Savitri, #The Mother, #Integral Yoga
  The order of the immemorial planes,
  The Godlike fullness of the instruments
  Were turned to props for an impermanent scene.
  Of the huge riddle of created things
  Appeared the far-seen Godhead of the whole,
  His feet firm-based on Life's stupendous wings,
  Before its ending into Nothing's deeps.
  The spirit that dies not and the Godhead's self
  Seemed myths projected from the Unknowable;

03.02_-_The_Adoration_of_the_Divine_Mother, #Savitri, #The Mother, #Integral Yoga
  But nothing is finished and the world goes on
  Because only half God's cosmic work is done.
  Only the everlasting No has neared
  And who has seen the body of the King?
  The mystery of God's birth and acts remains
  Leaving unbroken the last chapter's seal,
  Infinity takes back the forms it gave,
  And through God's darkness or his naked light
  His million rays return into the Sun.
  There is a zero sign of the Supreme;
  Nature left nude and still uncovers God.
  But in her grandiose nothingness all is there:
  A high and blank negation is not all,
  A huge extinction is not God's last word,
  Life's ultimate sense, the close of being's course,
  It can make the world a vessel of Spirit's force,
  It can fashion in the clay God's perfect shape.
  To free the self is but one radiant pace;
  Here to fulfil himself was God's desire.
  Even while he stood on being's naked edge
  Made happy the weight of long unending Time,
  The secret caught of God's felicity.
  Affirming in life a hidden ecstasy
  It justified the labour of the suns.
  For one was there supreme behind the God.
  A Mother Might brooded upon the world;
  Of all that here is made and then destroyed,
  The Mother of all Godheads and all strengths
  Who, mediatrix, binds earth to the Supreme.
  The luminous heart of the Unknown is she,
  A power of silence in the depths of God;
  She is the Force, the inevitable Word,
  Below, the wonder of the embrace divine.
  This known as in a thunder-flash of God,
  The rapture of things eternal filled his limbs;

03.03_-_The_House_of_the_Spirit_and_the_New_Creation, #Savitri, #The Mother, #Integral Yoga
  This now he willed to discover and exile,
  The element in him betraying God.
  All Nature's recondite spaces were stripped bare,
  He tore desire up from its bleeding roots
  And offered to the Gods the vacant place.
  Thus could he bear the touch immaculate.
  There was no cleavage between soul and soul,
  There was no barrier between world and God.
  Overpowered were form and memory's limiting line;
  Man's heart that had obscured the Inviolable
  Assumed the mighty beating of a God's;
  His seeking mind ceased in the Truth that knows;
  And Thought potent no more sank large and pale
  Like a tired God into mysterious seas.
  The robes of mortal thinking were cast down
  As one who sets his sail towards mysteried shores
  Driven through huge oceans by the breath of God,
  The fathomless below, the unknown around,
  The peril of mind's gamble, throwing our lives
  As stake in a wager of indifferent Gods
  And the shifting lights and shadows of the idea
  A stillness of cessation reigned, the wide
  Immortal hush before the Gods are born;
  A universal Force awaited, mute,
  The great world-rhythms were heart-beats of one Soul,
  To feel was a flame-discovery of God,
  All mind was a single harp of many strings,
  None was apart, none lived for himself alone,
  Each lived for God in him and God in all,
  Each soleness inexpressibly held the whole.
  Bliss was the pure undying truth of things.
  All Nature was a conscious front of God:
  A wisdom worked in all, self-moved, self-sure,
  He saw a hierarchy of lucent planes
  Enfeoffed to this highest kingdom of God-state.
  Attuning to one Truth their own right rule
  For the secret powers of a mystic Timelessness:
  It made of Space a marvel house of God,
  It poured through Time its works of ageless might,
  The wonder and beauty of its Love and Force.
  The eternal Goddess moved in her cosmic house
  Sporting with God as a Mother with her child:
  To him the universe was her bosom of love,
  It peopled thought and mind and happy sense
  Filled with bright aspects of the might of God
  And living persons of the one Supreme,
  The bright adventure of God's game of chance.
  In her ingenious ardour of caprice,
  An ardent hunt of soul looking for soul,
  A seeking and a finding as of Gods.
  There Matter is the Spirit's firm density,
  Whose yearning throb and adoration's cry
  Drew God's approaches close, sweet, wonderful.
  Its solidity was a mass of heavenly make;
  Half-way between his free and fallen selves,
  Interceding twixt God's day and the mortal's night,
  Accepting worship as its single law,

03.04_-_The_Vision_and_the_Boon, #Savitri, #The Mother, #Integral Yoga
  Towards Heaven, two tranquil eyes of boundless thought
  Looked into man's and saw the God to come.
  A Shape was seen on threshold Mind, a Voice
  Obey thy nature and fulfil thy fate:
  Accept the difficulty and Godlike toil,
  A nomad of the far mysterious Light,
  In the wide ways a little spark of God.
  Against his spirit all is in dire league,
  A Titan influence stops his Godward gaze.
  Around him hungers the unpitying Void,
  A link between the demiGod and the beast,
  He knows not his own greatness nor his aim;
  And tied to Matter with a thousand bonds,
  He lifts himself to be a conscious God.
  Even when a glory of wisdom crowns his brow,
  Because the human instrument has failed,
  The Godhead frustrate sleeps within its seed,
  A spirit entangled in the forms it made.
  His failure is not failure whom God leads;
  Through all the slow mysterious march goes on:
  It knows its steps, its way is inevitable,
  And how shall the end be vain when God is guide?
  However man's mind may tire or fail his flesh,
  He paves his road to Immortality.
  The high Gods look on man and watch and choose
  Today's impossibles for the future's base.
  Foreshadowed in her dumb and fiery depths,
  A Godhead drawn from her transmuted limbs,
  An alchemy of Heaven on Nature's base.
  Obey thy spirit's wide omnipotent urge.
  A witness to God's parley with the Night,
  It leaned compassionate from immortal calm
  Joining the cycles with its austere curve
  Measured for man by the initiate Gods.
  My light shall be in thee, my strength thy force.
  To its omnipotence leave thy work's result.
  All things shall change in God's transfiguring hour."
  August and sweet sank hushed that mighty Voice.
  We who are vessels of a deathless Force
  And builders of the Godhead of the race?
  Or if it is thy work I do below
  Where is the thunder of thy victory's wings?
  Only we hear the feet of passing Gods.
  The executor of the divine attempt
  Equipped to wear the earthly body of God,
  Communicant and prophet and lover and king.
  This strange irrational product of the mire,
  This compromise between the beast and God,
  Is not the crown of thy miraculous world.
  And swept with ecstasy from invisible founts,
  A God come down and greater by the fall.
  A Power arose out of my slumber's cell.
  And wrestlers with destiny in her lists of will,
  The labourers in the quarries of the Gods,
  The messengers of the Incommunicable,
  Faces that wore the Immortal's glory still,
  Voices that communed still with the thoughts of God,
  Bodies made beautiful by the spirit's light,
  Inheritor of the toil of human time,
  He shall take on him the burden of the Gods;
  All heavenly light shall visit the earth's thoughts,
  Pressed vainly on one golden bar of Time,
  As if Time dare not open its heart to God.
  O radiant fountain of the world's delight
  All heaven's beauty crowd in earthly limbs!
  Omnipotence, girdle with the power of God
  Movements and moments of a mortal will,
  A sweet and violent heart of ardent calms
  Moved by the passions of the Gods shall come.
  All mights and greatnesses shall join in her;
  The streams of Heaven shall murmur in her laugh,
  Her lips shall be the honeycombs of God,
  Her limbs his golden jars of ecstasy,
  A chariot of the marvels of the heavens
  Broad-based to bear the Gods on fiery wheels,
  Flaming he swept through the spiritual gates.
  Accomplishing the fate of transient things,
  A God in the figure of the arisen beast,
  He raised his brow of conquest to the heavens

04.01_-_The_Birth_and_Childhood_of_the_Flame, #Savitri, #The Mother, #Integral Yoga
  Tempests' pronunciamentos claimed the sky
  And thunder drums announced the embattled Gods.
  A traveller from unquiet neighbouring seas,
  Earth was the comrade of a happy sun.
  A calmness neared as of the approach of God,
  A light of musing trance lit soil and sky
  He made joy a willing prisoner in her breast.
  His grasp was a young God's upon earth's limbs:
  Changed by the passion of his divine outbreak
  A soft celestial urge surprised the blood
  Rich with the instinct of God's sensuous joys;
  Revealed in beauty, a cadence was abroad
  Immortal movements touched the fleeting hours.
  A Godlike packed intensity of sense
  Made it a passionate pleasure even to breathe;
  Muttered in fragrance mid the honey-buds.
  The sunlight was a great God's golden smile.
  All Nature was at beauty's festival.
     In this high signal moment of the Gods
  Answering earth's yearning and her cry for bliss,
  A mediating ray had touched the earth
  Bridging the gulf between man's mind and God's;
  Its brightness linked our transience to the Unknown.
  Impose heaven-sentience on the obscure abyss
  And make dumb Matter conscious of its God.
  Although our fallen minds forget to climb,
  Plants heaven's delight in the heart's passionate mire,
  Pours Godhead's seekings into a bare beast frame,
  Hides immortality in a mask of death.
  Feelings that only eternity could share,
  Thoughts natural and native to the Gods.
  As needing nothing but its own rapt flight
  Its boughs aspire in hushed felicity.
  An occult Godhead of this beauty is cause,
  The spirit and intimate guest of all this charm,
  Even when she bent to meet earth's intimacies
  Her spirit kept the stature of the Gods;
  It stooped but was not lost in Matter's reign.
  Fed with spiritual sustenance of dreams
  The ideal Goddess in her house of gold.
  Aware of forms to which our eyes are closed,
  A body instinct with hidden divinity
  Prepared an image of the coming God;
  And when the slow rhyme of the expanding years
  Her solitary greatness was not less.
  Nearer the Godhead to the surface pressed,
  A sun replacing childhood's nebula
  Within her like a stream in Paradise.
  Many high Gods dwelt in one beautiful home;
  Yet was her nature's orb a perfect whole,

04.02_-_The_Growth_of_the_Flame, #Savitri, #The Mother, #Integral Yoga
  A brooding world of reverie and trance,
  Filled with the mightiest works of God and man,
  Where Nature seemed a dream of the Divine
  Over her watched millennial influences
  And the deep Godheads of a grandiose past
  Looked on her and saw the future's Godheads come
  As if this magnet drew their powers unseen.
  Earth's brooding wisdom spoke to her still breast;
  Mounting from mind's last peaks to mate with Gods,
  Making earth's brilliant thoughts a springing-board
  For the release of the imprisoned spirit
  Into communion with its comrade Gods.
  Or it helped to beat out new expressive forms
  The passion of her moments and her moods
  Lifting the human word nearer to the God's.
  Man's eyes could look into the inner realms;
  Not yet the vast direct immediate touch,
  Nor yet the art and wisdom of the Gods.
  Out of division's dense inconscient cleft,
  And make them one with God and world and her.
  Only a few responded to her call:
  Still fewer felt the screened divinity
  And strove to mate its Godhead with their own,
  Approaching with some kinship to her heights.
  Admiring and amazed they saw her stride
  Attempting with a Godlike rush and leap
  Heights for their human stature too remote
  To be near her drew a high communion's force.
  So men worship a God too great to know,
  Too high, too vast to wear a limiting shape;
  Their lives replied to hers, moved at her words:
  They felt a Godhead and obeyed a call,
  Answered to her lead and did her work in the world;
  That a diviner Force might enter life,
  A breath of Godhead greaten human time.
  Although she leaned down to their littleness
  The comrade of her soul, her other self
  Who was made with her, like God and Nature, one.
  Some near approached, were touched, caught fire, then failed,
  A distance severed her from those most close.
  Puissant, apart her soul as the Gods live.
  She schooled her heavenly strain to bear its touch,
  Content in her little garden of the Gods
  As blooms a flower in an unvisited place.
  The self-protecting genius in our clay
  Divined the Goddess in the woman's shape

04.03_-_The_Call_to_the_Quest, #Savitri, #The Mother, #Integral Yoga
  And Truth embodied in an ignorant world
  And Godhead divinising mortal forms.
  A word that leaped from some far sky of thought,
  Your actions can be swift revealing steps,
  Your life a changeful mould for growing Gods.
  A Seer, a strong Creator, is within,
  Can fill those orbs with an immortal's sight.
  Yet shall the Godhead grow within your hearts,
  You shall awake into the spirit's air
  Immortal Powers sweep flaming past your doors;
  Far-off upon your tops the God-chant sounds
  While to exceed yourselves thought's trumpets call,
  Her force and will exceed her form and fate.
  A Goddess in a net of transience caught,
  Self-bound in the pastures of death she dreams of life,
  His tale half told, falters the secret Bard;
  The Gods are still too few in mortal forms."
  The Voice withdrew into its hidden skies.
  But like a shining answer from the Gods
  Approached through sun-bright spaces Savitri.
  This wonder of the divine Artist's make
  Carved like a nectar-cup for thirsty Gods,
  This breathing Scripture of the Eternal's joy,
  On the soil of the evolving universe,
  A Godhead sculptured on a wall of thought,
  Mirrored in the flowing hours and dimly shrined
  And limbs like fine-linked poems made of gold
  Stanzaed to glimmering curves by artist Gods,
  Depart where love and destiny call your charm.
  Ascend from Nature to divinity's heights;
  Face the high Gods, crowned with felicity,
  Then meet a greater God, thy self beyond Time."
  This word was seed of all the thing to be:
  He walks in naked heavens of joy and calm,
  Sees the God-face and hears transcendent speech:
  An equal greatness in her life was sown.

04.04_-_The_Quest, #Savitri, #The Mother, #Integral Yoga
  And in the eager body of their speed
  The dim-masked hooded Godheads rode who move
  Assigned to man immutably from his birth,
  Small fanes where one calm Image watched man's life
  And temples hewn as if by exiled Gods
  To imitate their lost eternity.
  Like lions gambolling in sky and sun
  Received half-consciously their Godlike stamp:
  Formed in the type of the high thoughts they sang
  In wide equality's impartial joy,
  These sages breathed for God's delight in things.
  Assisting the slow entries of the Gods,
  Sowing in young minds immortal thoughts they lived,
  And followed the fateful orbit of her life
  Like a desire that questions silent Gods
  Then passes starlike to some bright Beyond.

05.02_-_Satyavan, #Savitri, #The Mother, #Integral Yoga
  As if a weapon of the living Light,
  Erect and lofty like a spear of God
  His figure led the splendour of the morn.
  His look was a wide daybreak of the Gods,
  His head was a youthful Rishi's touched with light,
  One with the single Spirit inhabiting all,
  He laid experience at the Godhead's feet;
  His mind was open to her infinite mind,
  The immortal wrestler in its mortal house,
  Its pride, power, passion of a striving God,
  It saw this image of veiled deity,
  Missing the call of Heaven, losing life's aim,
  But the God touched in time her conscious soul.
  Swept through the turmoil of her bosom's space
  Invaded by a swarm of golden Gods:
  Arising to a hymn of wonder's priests
  As at the touch of a new infinite,
  To worship a Godhead greater than their own.
  That steal his name and shape and ecstasy,
  He is still the Godhead by which all can change.
  Or he roams in his charmed sleep mid thoughts and things;
  The child-God is at play, he seeks himself
  In many hearts and minds and living forms:
  Reads heavenly truths into earth's semblances,
  Desires the image for the Godhead's sake,
  Divines the immortalities of form
  Through vision looks at the invisible,
  In earth's alphabet finds a Godlike sense;
  But the mind only thinks, "Behold the one
  Rare is the cup fit for love's nectar wine,
  As rare the vessel that can hold God's birth;
  A soul made ready through a thousand years

05.03_-_Satyavan_and_Savitri, #Savitri, #The Mother, #Integral Yoga
  O sunlight moulded like a golden maid?
  I know that mighty Gods are friends of earth.
  My vision saw unblinded by her forms;
  The Godhead looked at me from familiar scenes.
  That from some wonder-couch beyond our air
  Risen in a wide morning of the Gods
  Thou drov'st thy horses from the Thunderer's worlds.
  Enormous, whispering, many-formed around
  High forest Gods have taken in their arms
  The human hour, a guest of their centuried pomps.
  A living night enclosed the strong man's paths,
  Heaven's brilliant Gods recalled their careless gifts,
  Took from blank eyes their glad and helping ray
  And led the uncertain Goddess from his side.
  I met the frankness of the primal earth,
  I enjoyed the intimacy of infant God.
  My spirit satisfied within me knew
  Godlike our birthright, luxuried our life
  Whose close belongings are the earth and skies.
  An early child-God took my hand that held,
  Moved, guided by the seeking of his touch,
  Lived on the tablets of my inner sight;
  Mountains and trees stood there like thoughts from God.
  I felt a covert touch, I heard a call,
  But could not clasp the body of my God
  Or hold between my hands the World-Mother s feet.
  I conversed with Nature, mused with the changeless stars,
  God's watch-fires burning in the ignorant Night,
  And saw upon her mighty visage fall
  The child of the Void shall be reborn in God,
  My Matter shall evade the Inconscient's trance.
  All that the lightning-flash of love reveals
  In one great hour of the unveiling Gods.
  A half-visible ground and travelling yard by yard
  It mapped a system of the Self and God.
  My other selves I lost and the body of God,
  The link of the finite with the Infinite,
  A cry of spheres comes with thee and a song
  Of flaming Gods. I draw a wealthier breath
  And in a fierier march of moments move.
  As if inclined before some gracious God
  Who has out of his mist of greatness shone
  As when a soul is merging into God
  To live in Him for ever and know His joy,

06.01_-_The_Word_of_Fate, #Savitri, #The Mother, #Integral Yoga
  That lay beneath him like a glowing bowl
  Tilted upon a table of the Gods,
  Turning as if moved round by an unseen hand
  His inner gaze the movements of the soul,
  He saw the eternal labour of the Gods,
  And looked upon the life of beasts and men.
  He sang of the glory and marvel still to be born,
  Of Godhead throwing off at last its veil,
  Of bodies made divine and life made bliss,
  While in his measured chant the heavenly seer
  Spoke of the toils of men and what the Gods
  Strive for on earth, and joy that throbs behind
  Out of her Matter's stupor, her mind's dreams,
  She woke, she looked upon God's unveiled face.
  Discharging the proud mission of her heart,
  One carrying the sanction of the Gods
  To her love and its luminous eternity,
  Thy limbs have shared the sports which none has seen,
  And in God-haunts thy human footsteps strayed,
  Thy mortal bosom quivered with God-speech
  And thy soul answered to a Word unknown.
  What feet of Gods, what ravishing flutes of heaven
  Have thrilled high melodies round, from near and far
  Of coral flowers and buds of glowing dreams,
  Or fleest like a wind-Goddess through leaves,
  Or roamst, O ruby-eyed and snow-winged dove,
  For such is thy spirit, a sister of the Gods,
  Thy earthly body lovely to the eyes
  Which thou hast thrown before thy heavenly mind
  I might see the steps of a young Godlike life
  Happily beginning luminous-eyed on earth;
  Of the city of lapis lazuli and pearl
  Proud deeds step forth, a rank and march of Gods.
  Behold this image cast by light and love,
  A stanza of the ardour of the Gods
  Perfectly rhymed, a pillared ripple of gold!
  Her chosen in the envious hands of Fate:
  The harp of God falls mute, its call to bliss
  Discouraged fails mid earth's unhappy sounds;
  Or must fire always test the great of soul?
  Along the dreadful causeway of the Gods,
  Armoured with love and faith and sacred joy,
  And Paradise made visible in her eyes?
  What sudden God has met, what face supreme?"
  To whom the king, "The red asoca watched
  Our destiny is written in double terms:
  Through Nature's contraries we draw nearer God;
  Out of the darkness we still grow to light.
  The dire ordeal that foreknowledge brings;
  Demand not now the Godhead in our acts.
  Too hard the Gods are with man's fragile race;
  In their large heavens they dwell exempt from Fate
  An irony in life's indulgent smile,
  And trembles at the laughter of the Gods.
  She has leaped an arrow from the bow of God."
  His words were theirs who live unforced to grieve
  Aspiring to the nature of the Gods,
  A mind proof-armoured mailed in mighty thoughts,
  The stony-eyed injustice she accused
  Of the marble Godhead of inflexible Law,
  Nor sought the strength extreme adversity brings
  Old cruelties come back unrecognised,
  The Gods make use of our forgotten deeds.
  And fallen from his ethereal element
  Love darkens to the spirit of nether Gods.
  We are not as the Gods who know not grief
  And look impassive on a suffering world,
  The great Gods use the pain of human hearts
  As a sharp axe to hew their cosmic road:
  His strength is like a tower built to reach heaven,
  A Godhead quarried from the stones of life.
  As if earth could not keep too long from heaven
  A treasure thus unique loaned by the Gods,
  A being so rare, of so divine a make!
  Of too brief joy held up to mortal lips
  For a passionate moment by the careless Gods.
  The word I have spoken can never be erased,
  It is written in the record book of God.
  Once the dice fall thrown by the hand of Fate
  In an eternal moment of the Gods.
  But for our souls, upon the wheel of God
  For ever turning, they arrive and go,
  To whom his own fierce will is the one law
  In a world where Truth is not, nor Light nor God?
  Only the Gods can speak what now thou speakst.
  Thou who art human, think not like a God.
  For man, below the God, above the brute,
  Is given the calm reason as his guide;
  The giant's and the Titan's furious march
  Climbs to usurp the kingdom of the Gods
  Or skirts the demon magnitudes of Hell;
  Of work and thought and measured grave delight
  As steps to climb to God's far secret heights.
  My fate is what my spirit's strength can bear;
  My strength is not the Titan's; it is God's.
  In sunlight and a dream of emerald ways
  I shall walk with him like Gods in Paradise.
  I have looked at him from my immortal Self,
  I have seen God smile at me in Satyavan;
  I have seen the Eternal in a human face."

06.02_-_The_Way_of_Fate_and_the_Problem_of_Pain, #Savitri, #The Mother, #Integral Yoga
  The direr mystery of grief and pain?
  Is it thy God who made this cruel law?
  Or some disastrous Power has marred his work
  The frank simplicity of the animal's acts;
  It turned the straight path hewn by the body's Gods,
  Followed the zigzag of the uncertain course
  In the bazaar of a blind destiny,
  A gift of priceless value from Time's Gods
  Lost or mislaid in an uncaring world,
  A crop of miseries obstinately is sown
  By his own hand in the furrows of the Gods,
  The vast increasing tragic harvest reaped
  Ever recurs but brings no high result
  To this wanderer through the aeon-rings of God
  That shut his life in their vast longevity.
  As if characters of an unwritten tongue
  Had left in its breadth the inscriptions of the Gods.
  O queen, thy thought is a light of the Ignorance,
  Its brilliant curtain hides from thee God's face.
  Thence rose the need of a dark intruding God,
  The world's dread teacher, the creator, pain.
  Pain is the hammer of the Gods to break
  A dead resistance in the mortal's heart,
  The centuries end, the ages vainly pass
  And yet the Godhead in her is not born.
  This earth is full of the anguish of the Gods;
  Ever they travail driven by Time's goad,
  Men die that man may live and God be born.
  Although the shaping God's tremendous touch
  Is torture unbearable to mortal nerves,
  The Son of God born as the Son of man
  Has drunk the bitter cup, owned Godhead's debt,
  The debt the Eternal owes to the fallen kind
  The Creator bears the law of pain and death;
  A retribution smites the incarnate God.
  It is finished, the dread mysterious sacrifice,
  Offered by God's martyred body for the world;
  Gethsemane and Calvary are his lot,
  He who has found his identity with God
  Pays with the body's death his soul's vast light.
  Hewn, quartered on the scaffold as he falls,
  His crucified voice proclaims, 'I, I am God;'
  'Yes, all is God,' peals back Heaven's deathless call.
  The seed of Godhead sleeps in mortal hearts,
  The flower of Godhead grows on the world-tree:
  All shall discover God in self and things.
  But when God's messenger comes to help the world
  And lead the soul of earth to higher things,
  Appearing and perishing on the roads of Time
  Creates God's moment by eternity's beats.
  In the human depths, in the hidden heart of Time
  That claims the right to change and mar God's work.
  This all must conquer who would bring down God's peace.
  Yes, there are happy ways near to God's sun;
  But few are they who tread the sunlit path;
  Escape cannot uplift the abandoned race
  Or bring to it victory and the reign of God.
  He turns not to high voices in the night;
  He asks no aid from the inferior Gods;
  His eyes are fixed on his immutable aim.
  That veil themselves even from their own regard:
  He has seen God's slumber shape these magic worlds.
  He has watched the dumb God fashioning Matter's frame,
  Dreaming the dreams of its unknowing sleep,
  Else never can Truth conquer Matter's sleep
  And all earth look into the eyes of God.
  He must enter the eternity of Night
  And know God's darkness as he knows his Sun.
  Make of thy daily way a pilgrimage,
  For through small joys and griefs thou mov'st towards God.
  Haste not towards Godhead on a dangerous road,
  Open not thy doorways to a nameless Power,
  Climb not to Godhead by the Titan's road.
  He comes not to the high World-maker's seat,
  He waits not for the outstretched hand of God
  To raise him out of his mortality.
  Obstructing the Gods' open ways he makes
  His own estate of the earth's air and light;
  He matches himself against the Eternal's calm
  And feels in himself the greatness of a God:
  Power is his image of celestial self.
  He sees his little self as very God.
  Take not that stride, O growing soul of man;
  Cast not thy self into that night of God.
  And while thou shutst it in, the seal is pain:
  Bliss is the Godhead's crown, eternal, free,
  Unburdened by life's blind mystery of pain:
  Pain is the signature of the Ignorance
  Attesting the secret God denied by life:
  Until life finds him pain can never end.
  Because thy strength is a part and not God's whole,
  Because afflicted by the little self
  Attire of the rapturous Dancer in the ways,
  Withhold from thee the body of God's bliss.
  Thy spirit's strength shall make thee one with God,
  Thy agony shall change to ecstasy,
  A void supernal whose immense excess
  Imitating God and everlasting Time
  Offered a ground for Nature's adverse birth
  Indicator of cosmic consequence
  And the itinerary of the Gods,
  A cyclic movement in eternal Time.
  Along whose banks your footsteps stray or run
  In casual hours or moments of the Gods,
  Yet your least stumblings are foreseen above.
  If human will could be made one with God's,
  If human thought could echo the thoughts of God,
  Man might be all-knowing and omnipotent;
  Yet can the mind of man receive God's light,
  The force of man can be driven by God's force,
  Then is he a miracle doing miracles.
  At every hour between Nature and thy soul
  With God for its foreseeing arbiter.
  The spirit rises mightier by defeat;
  Its Godlike wings grow wider with each fall.
  On the altar throwing thy thoughts, thy heart, thy works,
  Thy fate is a long sacrifice to the Gods
  Till they have opened to thee thy secret self
  And made thee one with the indwelling God.
  Led by its nomad vanguard's signal fires,
  Marches the army of the waylost God.
  Till climbing the mute summit of the world
  He stands upon the splendour-peaks of God.
  For out of danger and pain heaven-bliss shall come,
  Time's unforeseen event, God's secret plan.
  A blind God is not destiny's architect;
  A conscious power has drawn the plan of life,
  Across the fathomless moments of a heart
  That knows its single will and God's as one:
  It can embrace its hostile destiny;
  Her lonely strength facing the universe,
  Affronting fate, asks not man's help nor God's:
  Sometimes one life is charged with earth's destiny,
  A God-given might of being is their force,
  A ray from self's solitude of light the guide;
  The soul that can live alone with itself meets God;
  In her soul's climbing beyond mortal time
  When she stands sole with Death or sole with God
  Apart upon a silent desperate brink,
  No human aid can reach her in that hour,
  No armoured God stand shining at her side.
  Thy love and longing are not arbiters there;
  Leave the world's fate and her to God's sole guard.
  And the heart fails and only are death and night,
  God-given her strength can battle against doom
  Even on a brink where Death alone seems close

07.01_-_The_Joy_of_Union;_the_Ordeal_of_the_Foreknowledge, #Savitri, #The Mother, #Integral Yoga
  Adoring wisdom and beauty like a young God's,
  She saw him loved by heaven as by herself,
  An absolutism of sweet imperious will,
  A tranquillity and a violence of the Gods
  Indomitable and immutable.
  An altar of the summer's splendour and fire,
  A sky-topped flower-hung palace of the Gods
  And all its scenes a smile on rapture's lips
  His absence was a dream of memory,
  His presence was the empire of a God.
  Cloistering her love to live with secret grief
  She dwelt like a dumb priest with hidden Gods
  Although life-born, an infant of the hours,
  Immortal it walked unslayable as the Gods:
  Her spirit stretched measureless in strength divine,

07.02_-_The_Parable_of_the_Search_for_the_Soul, #Savitri, #The Mother, #Integral Yoga
  And rigid golden statue of motionless trance,
  A stone of God lit by an amethyst soul.
  A rock of safety and an anchor of sleep?
  Is there a God whom any cry can move?
  He sits in peace and leaves the mortal's strength
  Forgetting man and life and time and its hours,
  Forgetting eternity's call, forgetting God."
  The Voice replied: "Is this enough, O spirit?
  A listener to the voices of the years,
  A follower of the footprints of the Gods,
  To pass and leave unchanged the old dusty laws?
  Find out thy soul, recover thy hid self,
  In silence seek God's meaning in thy depths,
  Then mortal nature change to the divine.
  Open God's door, enter into his trance.
  Conquer thy heart's throbs, let thy heart beat in God:
  Thy nature shall be the engine of his works,
  It felt a Godhead in its fragile house;
  It saw blue heavens, dreamed immortality.
  Into the body's many-storeyed rooms
  Endless crowd down the dream-God's messages.
  To subtle worlds takes his ethereal course,
  Visits the Gods on Life's miraculous peaks,
  Communicates with Heaven, tampers with Hell.
  He lives on the sweet honey of solitude:
  A nameless God in an unapproachable fane,
  In the secret adytum of his inmost soul
  Man in the world's life works out the dreams of God.
  But all is there, even God's opposites;
  He is a little front of Nature's works,
  Man's house of life holds not the Gods alone:
  There are occult Shadows, there are tenebrous Powers,
  The stark gloom's grisly dire inhabitants
  Mounting into God's light all light perturb.
  Invade with blood-lust and the will to slay
  And fill with horror and carnage God's fair world.
  An opposite potency contradicting God,
  A momentary Evil's almightiness
  It imitates the Godhead it denies,
  Puts on his figure and assumes his face.
  The unborn Gods hide in his house of Life.
  Obscure to the interpreting reason's guess,
  Lines of the secret purpose of the Gods.
  Above us dwells a superconscient God
  Hidden in the mystery of his own light:
  Our summits in the superconscient's blaze
  Are glorious with the very face of God:
  There is our aspect of eternity,
  There is the figure of the God we are,
  His young unaging look on deathless things,
  That wait their hour to step into life's front:
  We feel an aid from deep indwelling Gods;
  One speaks within, Light comes to us from above.
  It seeks for Good and Beauty and for God;
  We see beyond self's walls our limitless self,
  In its viewless palace of veridical dreams
  That are bright shadows of the thoughts of God.
  He stood erect, a Godlike form and force,
  And a soul's thoughts looked out from earth-born eyes;
  He saw his being's unrealised vastnesses,
  He aspired and housed the nascent demiGod.
  He reaches his fount of immortality,
  He calls the Godhead into his mortal life.
  Into her as into its own human part:
  Amid the cosmic workings of the Gods
  It marked her the centre of a wide-drawn scheme,
  Dreamed in the passion of her far-seeing spirit
  To mould humanity into God's own shape
  And lead this great blind struggling world to light
  Obstructing with their transient view her sight,
  Her sight that must break through and liberate the God
  Imprisoned in the visionless mortal man.

07.03_-_The_Entry_into_the_Inner_Countries, #Savitri, #The Mother, #Integral Yoga
  Only if God assumes the human mind
  And puts on mortal ignorance for his cloak
  And makes himself the Dwarf with triple stride,
  Can he help man to grow into the God.
  Man, human, follows in God's human steps.
  Or when the soul sleeps hidden void of power,
  But now the vital Godhead wakes within
  And lifts the life with the Supernal's touch.
  It cried to her listening spirit as it ran,
  Demanding God's submission to chainless Force.
  And the honey-sweet poison-wine of lust and death,
  But dreamed a vintage of glory of life's Gods,
  And felt as celestial rapture's golden sting.
  That saw heaven blue in the grey air of Night:
  The impulses Godward soared on passion's wings.
  Its ictus of infallibility,
  Its speed and lightning heaven-leap of the Gods.
  Its puissance dangerous and absolute
  Could mingle poison with the wine of God.
  Its foam and cry a drunken giant's din,
  Tossing a mane of Darkness into God's sky,
  It ebbed receding into a distant roar.
  Adventure's lyrist, danger's amateur,
  Or into her chamber call some flaming God,
  Or leave the world's bounds and where no limits are
  Or a strategy of some High Command within
  To conquer the secret treasures of the Gods
  Or win for a masked king some glorious world,
  Even meditation mused on a narrow seat;
  And worship turned to an exclusive God,
  To the Universal in a chapel prayed
  Here is the truth, God's harmony is here.
  All here, docketed and tied, the mind can know,
  All schemed by law that God permits to life.
  A splendid shadow of the name of God,
  A formless lustre from the Ideal's realm,
  Dreams that are hints of unborn Reality,
  Strange Goddesses with deep-pooled magical eyes,
  Strong wind-haired Gods carrying the harps of hope,
  Great moon-hued visions gliding through gold air,
  Yearning to the spiritual light they bore,
  Longed once to hasten like them to save God's world;
  But she reined back the high passion in her heart;
  Outstretching her hands to stay the throng she cried:
  "O happy company of luminous Gods,
  Reveal, who know, the road that I must tread, -
  We are the messengers, the occult Gods
  Who help men's drab and heavy ignorant lives
  O human copy and disguise of God
  Who seekst the deity thou keepest hid

07.04_-_The_Triple_Soul-Forces, #Savitri, #The Mother, #Integral Yoga
  I am the soul of all who wailing writhe
  Under the ruthless harrow of the Gods.
  I have brought no arm of strength to aid or slay;
  God gave me love, he gave me not his force.
  Watched Nature's cruelty to suffering things
  While God passed silent by nor turned to help.
  I am the hope that looks towards my God,
  My God who never came to me till now;
  His voice I hear that ever says 'I come':
  The beast that crouching growls within man's depths, -
  Voice of a tortured Titan once a God.
  Who is nailed on the wide cross of the universe;
  To enjoy my agony God built the earth,
  My passion he has made his drama's theme.
  My teachers lesson me in slavery,
  I am shown God's stamp and my own signature
  Upon the sorry contract of my fate.
  All that is left me is my evil thoughts,
  My sordid quarrel against God and man,
  Envy of the riches that I cannot share,
  So God has made his harsh and dreadful world,
  So has he built the petty heart of man.
  I then would reign the master of the world
  And like a God enjoy man's bliss and pain.
  But God has taken from me the ancient Force.
  Her body a mass of courage and heavenly strength,
  She menaced the triumph of the nether Gods.
  Saw the irresistible wheeling of the suns
  And heard the thunder of the march of God.
  I am Durga, Goddess of the proud and strong,
  And Lakshmi, queen of the fair and fortunate;
  I am charged by God to do his mighty work,
  Uncaring I serve his will who sent me forth,
  I crush the opposition of the Gods,
  Tread down a million goblin obstacles.
  I set in his mortal hand my heavenly sword
  And put on him the breastplate of the Gods.
  Slowly the light grows greater in the East,
  Slowly the world progresses on God's road.
  I shall hear the silver swing of heaven's gates
  When God comes out to meet the soul of the world."
  She spoke and from the lower human world
  The voice came through the spaces of the mind
  Of the dwarf-Titan, the deformed chained God
  Who strives to master his nature's rebel stuff
  And symbol of evolving light and force
  And vessel of the Godhead that must be.
  Slowly I make good my right to my estate;
  A growing Godhead in her divinised mud,
  I climb, a claimant to the throne of heaven.
  Immortal spirit in the perishing clay,
  I am God still unevolved in human form;
  Even if he is not, he becomes in me.
  All was prepared through many a silent age,
  God made experiments with animal shapes,
  Then only when all was ready I was born.
  Travelling through my brief years with death at my side;
  I have grown greater than Nature, wiser than God.
  Make iron velvet, water unbreakable stone,
  Like God in his astuce of artist skill,
  Mould from one primal plasm protean forms,
  What God imperfect left, I will complete,
  Out of a tangled mind and half-made soul
  Or the fissured invisible shall spend God's force
  To extend my comforts and expand my wealth,
  When earth is mastered, I shall conquer heaven;
  The Gods shall be my aides or menial folk,
  No wish I harbour unfulfilled shall die:
  Because thou art, men's souls can climb the heavens
  And walk like Gods in the presence of the Supreme.
  One day I will return, a bringer of light;
  Then will I give to thee the mirror of God;
  Thou shalt see self and world as by him they are seen
  And lay her head upon the Mother s lap
  That she may dream of God and know his peace
  And draw the harmony of higher spheres
  I show to her the figures of bright Gods
  And bring strength and solace to her struggling life;
  I am the Power that labours towards the best
  And works for God and looks up towards the heights.
  Many are God's forms by which he grows in man;
  They stamp his thoughts and deeds with divinity,
  Only when infinity weds the finite's thought,
  Can man be free from himself and live with God.
  I bring meanwhile the Gods upon the earth;
  I bring back hope to the despairing heart;
  Man's mind shall admit the sovereignty of Truth
  And body bear the immense descent of God."
  She spoke and from the ignorant nether plane
  Carried its proud complaint of Godlike power
  Hedged by the limits of a mortal's thoughts,
  Imprisoned in his body and his brain
  The mortal cannot see God's mighty whole,
  Or share in his vast and deep identity
  "I am the mind of God's great ignorant world
  Ascending to knowledge by the steps he made;
  I am a God fettered by Matter and sense,
  An animal prisoned in a fence of thorns,
  If God is at work, his secrets I have found.
  A high insanity, a chimaera is this,
  To think that God lives hidden in the clay
  And that eternal Truth can dwell in Time,
  Transmuting the very stuff of which he is made?
  This wizard Gods may dream, not thinking men."
  And Savitri heard the voice, the warped answer heard
  Because thou art, the soul draws near to God;
  Because thou art, love grows in spite of hate
  Or his soul dream shut in sainthood's brilliant cell
  Where only a bright shadow of God can come.
  And fill his yearning heart with heaven's fire
  And bring God down into his body and life.

07.05_-_The_Finding_of_the_Soul, #Savitri, #The Mother, #Integral Yoga
  At first she stepped into a night of God.
  An innocent and holy Ignorance
  Adored like one who worships formless God
  The unseen Light she could not claim nor own.
  Her self was nothing, God alone was all,
  Yet God she knew not but only knew he was.
  As if in a rock-temple's solitude hid,
  God's refuge from an ignorant worshipping world,
  It lay withdrawn even from life's inner sense,
  Across the threshold's sleep she entered in
  And found herself amid great figures of Gods
  Conscious in stone and living without breath,
  Looked at her the life-scene of man and beast
  And the high meaning of the life of Gods,
  The power and necessity of these numberless worlds,
  In their immensitude signing infinity
  They were the extension of the self of God
  And housed, impassively receiving all,
  Yet all the worlds and God himself were there,
  For every symbol was a reality
  She knew herself the Beloved of the Supreme:
  These Gods and Goddesses were he and she:
  The Mother was she of Beauty and Delight,
  The Spirit's conscious representative,
  God's delegate in our humanity,
  Comrade of the universe, the Transcendent's ray,
  This is in us the Godhead small and marred;
  In this human portion of divinity
  Each shape showed its occult design, unveiled
  God's meaning in it for which it was made
  And the vivid splendour of his artist thought.
  Life now obeyed to a diviner rule
  And every act became an act of God.
  Made life and body mirrors of sacred joy
  And all the emotions gave themselves to God.
  Were tamed into instruments of a great calm sway
  To do a work of God on earthly soil.
  Was changed into a sweet and boisterous play,
  A romp of little Gods with life in Time.
  Casting aside its veil of Ignorance,
  Allied to Gods and cosmic beings and powers
  It built the harmony of its human state;
  They struggle no more in our delivered hearts:
  Our acts chime with God's simple natural good
  Or serve the rule of a supernal Right.
  "O soul, my soul, we have created Heaven,
  Within we have found the kingdom here of God,
  His fortress built in a loud ignorant world.
  Out of the wood and stone of our nature's stuff
  A temple is shaped where the high Gods could live.
  A deep concordat between Truth and Life:
  A camp of God is pitched in human time.

07.06_-_Nirvana_and_the_Discovery_of_the_All-Negating_Absolute, #Savitri, #The Mother, #Integral Yoga
  The illusion of thy soul's reality
  And personal Godhead on an ignorant globe
  In the animal body of imperfect man?
  Or call into thy chamber the Divine
  And sit with God tasting a human joy.
  Interrupting thy new-born divinity,
  That man may find his utter self in God.
  An immortal spirit into the mortal's world,
  To found thy luminous kingdom in God's dark,
  In the Inconscient's realm one shining star,
  God must be born on earth and be as man
  That man being human may grow even as God.
  Banish all thought from thee and be God's void.
  Thou shalt be one with God's bare reality
  And the diviner miracle still to be
  When Nature who is now unconscious God
  Translucent grows to the Eternal's light,
  Annul thyself that only God may be."
  Thus spoke the mighty and uplifting Voice,
  A deep solidarity joins its contrary powers;
  God's summits look back on the mute Abyss.
  Colloques still with the animal and the Djinn;
  The human Godhead with star-gazer eyes
  Lives still in one house with the primal beast.
  With raw material drawn from the outside world,
  The patterns sketched out by an artist God.
  Are missioned sparks from a stupendous Fire;
  A sample from the laboratory of God
  Of which he holds the patent upon earth,
  Man is a dynamo for the cosmic work;
  Nature does most in him, God the high rest:
  Only his soul's acceptance is his own.
  Accepting cosmos, binds himself Nature's serf
  Till he becomes her freedman - or God's slave.
  Thence upon all she laid her sovereign will
  To dedicate it to God's timeless calm:
  Then all grew tranquil in her being's space,
  Or she might wake into God's quietude
  Beyond the cosmic day and cosmic night

07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness, #Savitri, #The Mother, #Integral Yoga
  None saw aught new in her, none divined her state;
  They saw a person where was only God's vast,
  A still being or a mighty nothingness.
  And source and sum of the vast world's events,
  The womb and grave of thought, a cipher of God,
  A zero circle of being's totality.
  Thus was she lost within to separate self;
  Her mortal ego perished in God's night.
  It was sight and thought in one all-seeing Mind,
  It was joy of Being on the peaks of God.
  Life was his drama and the Vast a stage,
  The universe was his body, God its soul.
  Her spirit saw the world as living God;
  It saw the One and knew that all was He.
  She was thought and the passion of the world's heart,
  She was the Godhead hid in the heart of man,
  She was the climbing of his soul to God.
  She was Time and the dreams of God in Time;
  She was Space and the wideness of his days.

08.03_-_Death_in_the_Forest, #Savitri, #The Mother, #Integral Yoga
  Then silently she rose and, service done,
  Bowed down to the great Goddess simply carved
  By Satyavan upon a forest stone.
  I hold thee for a strong Goddess who has come
  Pitying our barren days; so dost thou serve
  Where Nature's mystic silence could be felt
  Communing with the secrecy of God.
  Sometimes her eyes looked round as if their orbs
  Might see the dim and dreadful God's approach.
  Were the one mortal feeling left. It passed:
  Griefless and strong she waited like the Gods.
  The Shadow of a remote uncaring God
  Doomed to his Nought the illusory universe,

09.01_-_Towards_the_Black_Void, #Savitri, #The Mother, #Integral Yoga
  Nor rent with tears the marble seals of pain:
  She rose not yet to face the dreadful God.
  The moments on great wings of lightning come
  And Godlike thoughts surprise the mind of earth.
  A new sight comes, new voices in us form
  A body of the music of the Gods.
  Immortal yearnings without name leap down,
  Large quiverings of Godhead seeking run
  And weave upon a puissant field of calm
  There came a freedom from the heart-strings' clutch,
  Now all her acts sprang from a Godhead's calm.
  And bore to turn away from the dead form:
  Sole now she rose to meet the dreadful God.
  Transcended now was the poor human rule;
  A sovereign power was there, a Godlike will.
  In its appalling eyes the tenebrous Form
  Bore the deep pity of destroying Gods;
  A sorrowful irony curved the dreadful lips
  Were monuments of transience and beneath
  Brows of unwearying calm large Godlike lids
  Silent beheld the writhing serpent, life.
  The two opposed each other with their eyes,
  Woman and universal God: around her,
  Piling their void unbearable loneliness
  The dim and awful Godhead rose erect
  From his brief stooping to his touch on earth,
  In the earth's day the silent marvel stood
  Between the mortal woman and the God.
  And Savitri moved behind eternal Death,
  Her mortal pace was equalled with the God's.
  But now, as if the body's sensuous hold
  Curbing the Godhead of her infinite walk
  Had freed those spirits to their grander road
  Across some boundary's intangible bar,
  The silent God grew mighty and remote
  In other spaces, and the soul she loved
  Let not the dreadful Goddess move thy soul
  To enlarge thy vehement trespass into worlds
  Impermanent creatures, sorrowful foam of Time,
  Your transient loves bind not the eternal Gods."
  The dread voice ebbed in the consenting hush

09.02_-_The_Journey_in_Eternal_Night_and_the_Voice_of_the_Darkness, #Savitri, #The Mother, #Integral Yoga
  On all that claims here to be Truth and God
  And conscious self and the revealing Word
  There was none with her in the dreadful Vast:
  She saw no more the vague tremendous God,
  Her eyes had lost their luminous Satyavan.
  Before her in the stillness of the world
  Once more she heard the treading of a God,
  And out of the dumb darkness Satyavan,
  But still opposing her with endless night
  Death, the dire God, inflicted on her eyes
  The immortal calm of his tremendous gaze:
  What shall the ancient Goddess give to thee
  Who helps thy heart-beats? Only she prolongs
  The void he came from and to which he goes,
  He magnifies his self and names it God.
  The Gods who watch the earth with sleepless eyes
  And guide its giant stumblings through the void,
  They gave him hungers which no food can fill;
  He is the cattle of the shepherd Gods.
  Scourged like a beast by the infinite desire,
  Bound to the chariot of the dreadful Gods.
  Now in the wrestling of the splendid Gods
  My spirit shall be obstinate and strong
  Mine is the labour of the battling Gods:
  Imposing on the slow reluctant years
  My will too is a law, my strength a God.
  I will bear with him the ancient Mother s load,
  I will follow with him earth's path that leads to God.
  "Hast thou God-wings or feet that tread my stars,
  Frail creature with the courage that aspires,
  The mortal woman to the dreadful Lord:
  "Who is this God imagined by thy night,
  Contemptuously creating worlds disdained,
  My God is will and triumphs in his paths,
  My God is love and sweetly suffers all.
  I, Death, am He; there is no other God.
  The Gods to whom man prays can help not man;
  They are my imaginations and my moods
  I know my coming was a wave from God.

10.01_-_The_Dream_Twilight_of_the_Ideal, #Savitri, #The Mother, #Integral Yoga
  Refusal of the transient creature's role,
  The claim to be a living fire of God,
  The will to be immortal and divine.
  Accursed in what had been her Godhead source,
  Condemned to live for ever empty of bliss,
  There is a morning twilight of the Gods;
  Miraculous from sleep their forms arise
  And God's long nights are justified by dawn.
  Or they paced to the mighty measure of their thoughts
  Led by a low far chanting of the Gods.
  And half-heard lowings drew the listening ear,
  As if the Sun-God's brilliant kine were there
  Hidden in mist and passing towards the sun.
  Or quarried from the living rocks of God
  Win immortality by perfect form.
  These only touched a golden hem of bliss,
  The gleaming shoulder of some Godlike hope,
  The flying feet of exquisite desires.
  Timorous soul-bridals delicately veiled
  As when a Goddess' bosom dimly moves
  To first desire and her white soul transfigured,

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal, #Savitri, #The Mother, #Integral Yoga
  Behold this fleeing of light-tasselled shapes,
  Aerial raiment of unbodied Gods;
  A rapture of things that never can be born,
  To seize a heart and body for its food:
  This beast thou dreamst immortal and a God.
  Aerial statue of the nude Idea,
  Virgin conception of a bodiless God,
  Its light stirs man the thinker to create
  If a Truth eternal somewhere reigns unknown,
  It burns in a tremendous void of God;
  For truth shines far from the falsehoods of the world;
  Force on man's crooked ignorance Heaven's straight line
  Or colonise a world of death with Gods.
  And yet how brief and frail! how soon is spent
  This treasure wasted by the Gods on man,
  This happy closeness as of soul to soul,
  A word, a moment's act can slay the God;
  Precarious is his immortality,
  My love is not a craving of the flesh;
  It came to me from God, to God returns.
  One day I shall behold my great sweet world
  Put off the dire disguises of the Gods,
  Unveil from terror and disrobe from sin.
  Then shall we clasp the ecstasy we chase,
  Then shall we shudder with the long-sought God,
  Then shall we find Heaven's unexpected strain.
  Not only is there hope for Godheads pure;
  The violent and darkened deities
  Leaped down from the one breast in rage to find
  What the white Gods had missed: they too are safe;
  A mother's eyes are on them and her arms
  If there is a yet happier greater God,
  Let him first wear the face of Satyavan
  For only one heart beats within my breast
  And one God sits there throned. Advance, O Death,
  Beyond the phantom beauty of this world;
  I cherish God the Fire, not God the Dream."
  But Death once more inflicted on her heart
  At visions in the gleaming crystal, Mind,
  Close not thy lids to dream the forms of Gods.
  It watched its acts, imagined a soul within;
  It groped for truth and dreamed of Self and God.
  The inconscient cosmos strove to learn its task;
  An ignorant personal God was born in Mind
  And to understand invented reason's law,
  In the issueless circling of thy human life,
  Searching for thy soul and thinking God is here.
  But where is room for soul or place for God
  In the brute immensity of a machine?
  Born from a gas, a plasm, a sperm, a gene,
  A magnified image of man's mind for God,
  A shadow of thyself thrown upon Space.
  But immortality for imperfect man,
  A God who hurts himself at every step,
  Would be a cycle of eternal pain.
  Love is a honey and poison in the breast
  Drunk by it as the nectar of the Gods.

10.03_-_The_Debate_of_Love_and_Death, #Savitri, #The Mother, #Integral Yoga
  God wrapped his head from sight in Matter's cowl,
  His consciousness dived into inconscient depths,
  And built a Thought in ancient Nothingness;
  A soul was lit in God's tremendous Void,
  A secret labouring glow of nascent fire.
  Now through Mind's windows stares the demiGod
  Hidden behind the curtains of man's soul:
  And sees a glory of arisen wings
  And sees the vast descending might of God.
  Peopled by imperfect minds and ignorant lives,
  And sayest God is not and all is vain.
  Then wilt thou spew out, Death, God's mystic truth,
  Deny the occult spiritual miracle?
  Still wilt thou say there is no spirit, no God?
  A mute material Nature wakes and sees;
  Something surrounds her into which she grows:
  To uncover the spirit, to change back into God,
  To exceed herself is her transcendent task.
  In God concealed the world began to be,
  Tardily it travels towards manifest God:
  Our imperfection towards perfection toils,
  This world is God fulfilled in outwardness.
  A huge caprice self-bound by iron laws,
  And shut God into an enigmatic world:
  She lulled the Omniscient into nescient sleep,
  Even wisdom, hewer of the roads of God,
  Is a partner in the deep disastrous game:
  Our knowledge walks leaning on Error's staff,
  A worshipper of false dogmas and false Gods,
  Or fanatic of a fierce intolerant creed
  Or chilling the heart with dry ironic smile,
  A cynic stamping out the God in man;
  A darkness wallows in the paths of Time
  An eagle of dreams in the divining heart,
  An armour in the fight, a bow of God.
  The soul draws back into its deathless Self;
  Man's knowledge becomes God's supernal Ray.
  Mid the forced marches of the great dumb stars,
  A darkness occupied the fields of God,
  And Matter's world was governed by thy shape.
  A curse is laid on the pure joy of life:
  Delight, God's sweetest sign and Beauty's twin,
  Dreaded by aspiring saint and austere sage,
  A puritan God made pleasure a poisonous fruit,
  Or red drug in the market-place of Death,
  Although God made the world for his delight,
  An ignorant Power took charge and seemed his Will
  A mute Delight regards Time's countless works:
  To house God's joy in things Space gave wide room,
  To house God's joy in self our souls were born.
  Flatter and foster it with golden beams;
  It grows towards the Titan and the God.
  His magnanimity and meanness hues
  Cast on some neutral background of the Gods:
  The Artist's skill he admires who planned it all.
  At last the soul turns to eternal things,
  In every shrine it cries for the clasp of God.
  A lonely soul passions for the Alone,
  The heart that loved man thrills to the love of God,
  A body is his chamber and his shrine.
  Then is our being rescued from separateness;
  All is itself, all is new-felt in God:
  A Lover leaning from his cloister's door
  It takes the world's grief and transmutes to strength,
  It makes the world's joy one with the joy of God.
  My love eternal sits throned on God's calm;
  For Love must soar beyond the very heavens
  Our lives are God's messengers beneath the stars;
  To dwell under death's shadow they have come
  Tempting God's light to earth for the ignorant race,
  His love to fill the hollow in men's hearts,
  For I, the woman, am the force of God,
  He the Eternal's delegate soul in man.
  Love is man's lien on the Absolute."
  But to the woman Death the God replied,
  For how in the soiled heart of man could dwell
  The immaculate grandeur of thy dream-built God,
  Or who can see a face and form divine
  Bare in the bareness, hard with truth's hardness live."
  But Savitri replied to the dire God:
  "Yes, I am human. Yet shall man by me,
  Since in humanity waits his hour the God,
  Trample thee down to reach the immortal heights,
  Yes, my humanity is a mask of God:
  He dwells in me, the mover of my acts,
  He who would turn to God, must leave the world;
  He who would live in the Spirit, must give up life;
  In me all take refuge, for I, Death, am God."
  But Savitri replied to mighty Death:
  It sees the cosmic Spirit at its work;
  In the dim Night it lies alone with God.
  And never falter from its luminous track,
  Its white tremendous orbit through God's peace.
  And if I linger, Time is ours and God's,
  And if I fall, is not his hand near mine?
  Death the contemptuous Nihil answered her:
  "So prove thy absolute force to the wise Gods,
  By choosing earthly joy! For self demand
  Like waves to a swimmer upon infinite seas."
  But Savitri replied to the vague God,
  "Give me back Satyavan, my only lord.
  But Savitri replied to mighty Death:
  "O dark ironic critic of God's work,
  Thou mockst the mind and body's faltering search
  Mine is a heart that worshipped, though forsaken,
  The image of the God its love adored;
  I have burned in flame to travel in his steps.
  Are we not they who bore vast solitude
  Seated upon the hills alone with God?
  Why dost thou vainly strive with me, O Death,
  A mind delivered from all twilight thoughts,
  To whom the secrets of the Gods are plain?
  For now at last I know beyond all doubt,
  No signal light of hope has gleamed in vain."
  She spoke; the boundless members of the God
  As if by secret ecstasy assailed,
  The homestead's sentinel and witness fire
  From which the altars of the Gods are lit.
  Still was the order of these worlds reversed:
  The mortal led, the God and spirit obeyed
  And she behind was leader of their march

10.04_-_The_Dream_Twilight_of_the_Earthly_Real, #Savitri, #The Mother, #Integral Yoga
  Emptied of their mission and their strength to save,
  The messages of the evangelist Gods,
  Voices of prophets, scripts of vanishing creeds.
  In vain his heart lifts up its yearning prayer,
  Peopling with brilliant Gods the formless Void;
  Then disappointed to the Void he turns
  Apart amid the mortal multitudes,
  He calls the Godhead incommunicable
  To be the lover of his lonely soul
  Hope not to call God down into his life.
  Rot while they reign and crumble before they crash;
  These revolutions, demon or drunken God,
  Convulsing the wounded body of mankind
  The hero's face divine on satyr's limbs,
  The demon's grandeur mixed with the demiGod's,
  The glory and the beasthood and the shame;
  Song, shouts and weeping, wisdom and idle words,
  The laughter of men, the irony of the Gods?
  Where leads the march, whither the pilgrimage?
  And Mind can never see the soul of God;
  Only his shadow it grasps nor hears his laugh
  Think not to plant on earth the living Truth
  Or make of Matter's world the home of God;
  Truth comes not there but only the thought of Truth,
  God is not there but only the name of God.
  If God there is he cares not for the world;
  All things he sees with calm indifferent gaze,
  And bodies careless Death can slay at will?
  Dream not to change the world that God has planned,
  Strive not to alter his eternal law.
  Turn then to God, for him leave all behind;
  Forgetting love, forgetting Satyavan,
  For thou must die to thyself to reach God's height:
  I, Death, am the gate of immortality."
  But Savitri answered to the sophist God:
  "Once more wilt thou call Light to blind Truth's eyes,
  Tear off those bonds and flee into white calm
  Crying for a refuge from the play of God.
  The world is not cut off from Truth and God.
  And Bliss can never invade the mortal's heart
  Or God descend into the world he made?
  If in the meaningless Void creation rose,
  If the chamber's door is even a little ajar,
  What then can hinder God from stealing in
  Or who forbid his kiss on the sleeping soul?
  Already God is near, the Truth is close:
  Because the dark atheist body knows him not,
  I have met Spirit with spirit, Self with self,
  But I have loved too the body of my God.
  This change was in the Godhead's far-flung voice;
  His form of dread was altered and admitted
  Both veil of forms and the contempt of forms,
  Arise delivered by the seeing Gods.
  Hasteners to action, violators of God
  Are these great spirits who have too much love,
  Lo, how all shakes when the Gods tread too near!
  All moves, is in peril, anguished, torn, upheaved.
  The deities have screened their dreadful power:
  God hides his thought and, even, he seems to err.
  Mighty art thou with the dread Goddess filled,
  To whom thou criedst at dawn in the dim woods.
  Respect the calm of great established things."
  But Savitri replied to the huge God:
  "What is the calm thou vauntst, O Law, O Death?
  The speeding aeons justifying God.
  Leaped hurried into sudden splendid paths
  By divine words and human Gods revealed?
  Impose not upon sentient minds and hearts
  Or else let my frustrated soul sink down
  Unworthy of Godhead in the original sleep.
  I claim from Time my will's eternity,
  God from his moments." Death replied to her,
  "Why should the noble and immortal will
  To struggle with the bonds of death and time
  And spend the labour that might earn the Gods
  And battle and bear agony of wounds
  In her small treasure-chest of passing things?
  Child, hast thou trodden the Gods beneath thy feet
  Only to win poor shreds of earthly life
  His soul the lenient deities have called?
  Are thy arms sweeter than the courts of God?"
  She answered, "Straight I trample on the road
  I run where his sweet dreadful voice commands
  And I am driven by the reins of God.
  Easy the heavens were to build for God.
  There are the ominous masks, the terrible powers;
  There it is greatness to create the Gods.
  "However mighty, whatever thy secret name
  Uttered in hidden conclaves of the Gods,
  Thy heart's ephemeral passion cannot break
  The iron rampart of accomplished things
  With which the great Gods fence their camp in Space.
  Even God himself obeys the Laws he made:
  The Law abides and never can it change,
  Or people its dormitories in infant sleep?
  All things hang here between God's yes and no,
  Thus man at once is animal and God,
  A disparate enigma of God's make
  Unable to free the Godhead's form within,
  A being less than himself, yet something more,
  The aspiring animal, the frustrate God
  Yet neither beast nor deity but man,
  But man tied to the kind earth's labour strives to exceed
  Climbing the stairs of God to higher things.
  Objects are seemings and none knows their truth,
  Ideas are guesses of an ignorant God.
  And as she spoke, mortality disappeared;
  Her Goddess self grew visible in her eyes,
  Light came, a dream of heaven, into her face.
  "O Death, thou too art God and yet not He,
  But only his own black shadow on his path
  Of God unconscious thou art the dark head,
  Of his Ignorance thou art the impenitent sign,
  All contraries are aspects of God's face.
  Yet stands the creator Self, the almighty Lord
  And watches his will done by the forms of Gods
  And the desire that goads half-conscious man
  These wide divine extremes, these inverse powers
  Are the right and left side of the body of God;
  Existence balanced twixt two mighty arms
  The finite in its little sections parked,
  Amazed, credits not God's audacity
  Who dares to be the unimagined All
  A demiGod animal, came thinking man;
  He wallows in mud, yet heavenward soars in thought;
  He glimpses eternity, touches the infinite,
  He meets the Gods in great and sudden hours,
  He feels the universe as his larger self,
  To join the heights and depths of being in light,
  In the heart's cave speaks secretly with God.
  Enters Truth's inmost cabin of privacy
  And tears away the veil from God and life.
  In its house of infinite possibility;
  Each God from there builds his own nature's world;
  Ideas are phalanxed like a group of suns,
  All Time is one body, Space a single look:
  There is the Godhead's universal gaze
  And there the boundaries of immortal Mind:
  The line that parts and joins the hemispheres
  Closes in on the labour of the Gods
  Fencing eternity from the toil of Time.
  Thence comes the glory sometimes seen on earth,
  The visits of Godhead to the human soul,
  The Beauty and the dream on Nature's face.
  Calls to it the perfection born in Time,
  The truth of God surprising human life,
  The image of God overtaking finite shapes.
  If our souls could see and love and clasp God's Truth,
  Its infinite radiance would seize our hearts,
  Our being in God's image be remade
  And earthly life become the life divine."
  But where is thy strength to conquer Time and Death?
  Hast thou God's force to build heaven's values here?
  For truth and knowledge are an idle gleam
  A blind Force, not Truth orders the lives of men:
  By Power, not Light, the great Gods rule the world;
  Power is the arm of God, the seal of Fate.
  The prostrate earth perhaps shall lift her gaze
  And feel near her the secret body of God
  And love and joy overtake fleeing Time."
  The world's darkness had consented to Heaven-light
  And God needed no more the Inconscient's screen.
  As glides God's sun into the mystic cave
  Where hides his light from the pursuing Gods,
  It glided into the lotus of her heart
  Eternity looked into the eyes of Death
  And Darkness saw God's living Reality.
  Relieve the radiant God from thy black mask:
  Release the soul of the world called Satyavan
  That he may stand master of life and fate,
  Man's representative in the house of God,
  The mate of Wisdom and the spouse of Light,
  His spirit bowed; his will obeyed the law
  Of its own nature binding even on Gods.

1.00_-_Gospel, #Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  Sri Ramakrishna, the God-man of modern India, was born at Kmrpukur. This village in the Hooghly District preserved during the last century the idyllic simplicity of the rural areas of Bengl. Situated far from the railway, it was untouched by the glamour of the city. It contained rice-fields, tall palms, royal banyans, a few lakes, and two cremation grounds. South of the village a stream took its leisurely course. A mango orchard dedicated by a neighbouring zamindr to the public use was frequented by the boys for their noonday sports. A highway passed through the village to the great temple of Jagannth at Puri, and the villagers, most of whom were farmers and craftsmen, entertained many passing holy men and pilgrims. The dull round of the rural life was broken by lively festivals, the observance of sacred days, religious singing, and other innocent pleasures.
  About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for open-heartedness. My father, an orthodox brhmin, never accepted gifts from the udrs. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gyatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."
  Gaddhar grew up into a healthy and restless boy, full of fun and sweet mischief. He was intelligent and precocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the Gods and Goddesses, and at the village school he was taught to read and write. But his greatest delight was to listen to recitations of stories from Hindu mythology and the epics. These he would afterwards recount from memory, to the great joy of the villagers. Painting he enjoyed; the art of moulding images of the Gods and Goddesses he learnt from the potters. But arithmetic was his great aversion.
  Gaddhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Purns. And he became interested in the wandering monks and pious pilgrims who would stop at Kmrpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and served them in various ways. Meanwhile, he was observing their meditation and worship.
  Gaddhar had never seen anything like this at Kmrpukur among the simple and pious villagers. The sdhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.
  When Rmkumr reprimanded Gaddhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors - the legacy of Rm, Krishna, Buddha, Sankara, Rmnuja, Chaitanya - was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. This truth was revealed to Gaddhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.
  The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honoured beliefs and traditions of Hindu society. They came to believe that there was no transcendental Truth. The world perceived by the senses was all that existed. God and religion were illusions of the untutored mind. True knowledge could be derived only from the analysis of nature. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly breaking the customs and traditions of their society. They would do away with the caste-system and remove the discriminatory laws about food. Social reform, the spread of secular education, widow remarriage, abolition of early marriage -
  At that time there lived in Calcutta a rich widow named Rni Rsmani, belonging to the udr caste, and known far and wide not only for her business ability, courage, and intelligence, but also for her largeness of heart, piety, and devotion to God. She was assisted in the management of her vast property by her son-in-law Mathur Mohan.
  In the twelve iva temples are installed the emblems of the Great God of renunciation in His various aspects, worshipped daily with proper rites. iva requires few articles of worship. White flowers and bel-leaves and a little Ganges water offered with devotion are enough to satisfy the benign Deity and win from Him the boon of liberation.
  The temple of Radhknta, also known as the temple of Vishnu, contains the images of Rdh and Krishna, the symbol of union with God through ecstatic love. The two images stand on a pedestal facing the west. The floor is paved with marble. From the ceiling of the porch hang chandeliers protected from dust by coverings of red cloth. Canvas screens shield the images from the rays of the setting sun. Close to the threshold of the inner shrine is a small brass cup containing holy water. Devoted visitors reverently drink a few drops from the vessel.
  The main temple is dedicated to Kli, the Divine Mother, here worshipped as Bhavatrini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, iva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jeweled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the upper grips a blood-stained sabre.
  The whole symbolic world is represented in the temple garden - the Trinity of the Nature Mother (Kli), the Absolute (iva), and Love (Radhknta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhgavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kli is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego-tman-Brahman".
  He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brhmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rni Rsmani and Mathur Bbu, the living presence of the Goddess Kli in the temple, and, above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.
  Born in an orthodox brhmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable Gods and Goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The Gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship.
  Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles - clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
  In 1856 Rmkumr breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.
  And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is to be sure, the image of destruction: but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, iva; it is because She is the akti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground.
  Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brhmin and therefore superior to all.
  As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalknta and Rmprasd. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction - mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner, most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
  God-Intoxicated State
  Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess.
  Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
  He was profoundly moved by the young priest's devotion and sincerity. He realized that Sri Ramakrishna had transformed the stone image into the living Goddess.
  Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kli temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness - all was Consciousness. I found everything inside the room soaked, as it were, in Bliss - the Bliss of God. I saw a wicked man in front of the Kli temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother - even the cat. The manager of the temple garden wrote to Mathur Bbu saying that I was feeding the cat with the offering intended for the Divine Mother.
  About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rm and traditional model for this self-effacing form of devotion.
  Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rni Rsmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a lawsuit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Bbu with two hibiscus flowers growing on the same stalk, one red and one white.
  He loved to participate in hair-splitting theological discussions and, by the measure of his own erudition, he proceeded to gauge Sri Ramakrishna. An orthodox brhmin, he thoroughly disapproved of his cousin's unorthodox actions, but he was not unimpressed by Sri Ramakrishna's purity of life, ecstatic love of God, and yearning for realization.
  One day Haladhri upset Sri Ramakrishna with the statement that God is incomprehensible to the human mind. Sri Ramakrishna has described the great moment of doubt when he wondered whether his visions had really misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A stream of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space before me. In the midst of it there appeared a face with flowing beard, calm, highly expressive, and fair. Fixing its gaze steadily upon me, it said solemnly, 'Remain in Bhva-mukha, on the threshold of relative consciousness.' This it repeated three times and then it gently disappeared in the mist, which itself dissolved. This vision reassured me."
  He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kli, the Goddess of destruction.
  But in a few months his health showed improvement, and he recovered to some extent his natural buoyancy of spirit. His happy mother was encouraged to think it might be a good time to arrange his marriage. The boy was now twenty-three years old. A wife would bring him back to earth. And she was delighted when her son welcomed her suggestion. Perhaps he saw in it the finger of God.
  Saradmani, a little girl of five, lived in the neighbouring village called Jayrmbti. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.
  Hardly had he crossed the threshold of the Kli temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariah's house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would he aware of the other. Sleep left him altogether. Day and night, visions flitted before him.
  He saw the sannysi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannysi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
  Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as Mah-bhva, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Rdh and Sri Chaitanya.
  Very soon a tender relationship sprang up between Sri Ramakrishna and the Brhmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day, she watched his ecstasy during the kirtan and meditation, his Samdhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
  When Sri Ramakrishna told Mathur what the Brhmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rm, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brhmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the Natmandir in front of the Kli temple.
  Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brhmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brhmani. He declared that Sri Ramakrishna had undoubtedly experienced Mah-bhva and that this was the certain sign of the rare manifestation of God in a man. The people assembled there, especially the officers of the temple garden, were struck dumb. Sri Ramakrishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that, after all, it is not a disease."
  The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time, discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus, the aim of Tantra is to sublimate Bhoga, or enjoyment, into Yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of iva and akti, the Absolute and Its inscrutable Power.
  The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites require the presence of members of the opposite sex. Here the aspirant learns to look on woman as the embodiment of the Goddess Kli, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be regarded as incarnate Divinity. But the rites are extremely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and fall into a pit of depravity.
  According to the Tantra, akti is the active creative force in the universe. iva, the Absolute, is a more or less passive principle. Further, akti is as inseparable from iva as fire's power to burn is from fire itself. akti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kli is one of Her several forms. The meditation on Kli, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.
  He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anhata abda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of Yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine My, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws and crushed it. Swallowing it, she re-entered the waters of the Ganges.
  After completing the Tntrik sdhana Sri Ramakrishna followed the Brhmani in the disciplines of Vaishnavism. The Vaishnavas are worshippers of Vishnu, the "All-pervading", the Supreme God, who is also known as Hari and Nryana. Of Vishnu's various Incarnations the two with the largest number of followers are Rm and Krishna.
  Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities, and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
  There are three kinds of formal devotion: tmasic, rjasic, and sttvic. If a person, while showing devotion to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tmasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rjasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sttvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three guns, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions - in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.
  There are two stages of bhakti. The first is known as Vaidhi-Bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into Par-Bhakti, or supreme devotion, known also as Prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.
  To develop the devotee's love for God, Vaishnavism humanises God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These Bhvs, or attitudes toward God, are known as nta, Dsya, Sakhya, Vtsalya, and Madhur. The rishis of the Veds, Hanumn, the cowherd boys of Vrindvan, Rm's mother Kausalya, and Rdhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.
  While practising the discipline of the Madhur Bhva, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only Purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may he utilised for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
  A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindvan episode of the Bhgavata. The gopis, or milkmaids, of Vrindvan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Rdhika, or Rdh, because of her intense love for Him, was the closest to Krishna. She manifested Mah-bhva and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
  Sri Chaitanya, also known as Gaurnga, Gor, or Nimi, born in Bengl in 1485 and regarded as an Incarnation of God, is a great prophet of the Vaishnava religion.
  Chaitanya declared the chanting of God's name to be the most efficacious spiritual discipline for the Kali-Yuga.
  Sri Ramakrishna, as the monkey Hanumn, had already worshipped God as his Master.
  Through his devotion to Kli he had worshipped God as his Mother. He was now to take up the other relationships prescribed by the Vaishnava scriptures.
  As a result of lifelong spiritual practice he had actually found in the metal image the presence of his Ideal. Ramll was no longer for him a metal image, but the living God.
  Now one with Rdh, he manifested the great ecstatic love, the Mah-bhva which had found in her its fullest expression. Later Sri Ramakrishna said: "The manifestation in the same individual of the nineteen different kinds of emotion for God is called, in the books on bhakti, Mah-bhva. An ordinary man takes a whole lifetime to express even a single one of these. But in this body [meaning himself] there has been a complete manifestation of all nineteen."
  The love of Rdh is the precursor of the resplendent vision of Sri Krishna, and Sri Ramakrishna soon experienced that vision. The enchanting form of Krishna appeared to him and merged in his person. He became Krishna; he totally forgot his own individuality and the world; he saw Krishna in himself and in the universe. Thus he attained to the fulfilment of the worship of the Personal God. He drank from the fountain of Immortal Bliss. The agony of his heart vanished forever. He realized Amrita, Immortality, beyond the shadow of death.
  One day, listening to a recitation of the Bhgavata on the verandah of the Radhknta temple he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna's Lotus Feet in the form of a stout rope, which touched first the Bhgavata and then his own chest, connecting all three - God, the scripture, and the devotee. "After this vision," he used to say, "I came to realize that Bhagavn-Bhakta-and-Bhgavata -- God-Devotee-and-Scripture -- are in reality, one and the same."
  The Changeless undergoes change. The sinless Pure Soul, hypnotised by Its own My, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of My and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. And this is the ultimate goal of all religions - to dehypnotize the soul now hypnotized by its own ignorance.
  Totpuri arrived at the Dakshinewar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannysis. Trained from early youth in the disciplines of the Advaita Vednta, he looked upon the world as an illusion. The Gods and Goddesses of the dualistic worship were to him mere fantasies of the deluded mind.
  Totpuri asked the disciple to withdraw his mind from all objects of relative world, including the Gods and Goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kli, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vednta and asked me to withdraw the mind completely from all objects and dive deep into the tman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with tman.' He grew excited and sharply said: 'What? You can't do it?
  Sri Ramakrishna remained completely absorbed in Samdhi for three days. "Is it really true?" Totpuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totpuri, Sri Ramakrishna's mind finally came down to the relative Plane.
  Having maintained all through life the guilelessness of a child, he laughed at the idea of a man's being led astray by the senses. He was convinced that the world, was My and had only to be denounced to vanish for ever. A born non-dualist, he had no faith in a Personal God. He did not believe in the terrible aspect of Kli, much less in Her benign aspect. Music and the chanting of God's holy name were to him only so much nonsense.
  He ridiculed the spending of emotion on the worship of a Personal God.
  Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting My, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for My, perceiving in it a mysterious and majestic expression of Divinity. To him My itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence.
  Sri Ramakrishna later described the significance of Totpuri's lessons: "When I think of the Supreme Being as inactive - neither creating nor preserving nor destroying -, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active - creating, preserving, and destroying -, I call Him akti or My or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one."
  Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshinewar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Nryan stri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Nryan astri, at his earnest request, into the life of sannys. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vednta and the Nyya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viwanth Updhyya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhgavata, and the Vednta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
  The Knowledge of Brahman in nirvikalpa Samdhi had convinced Sri Ramakrishna that the Gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
  His prayers took the form of the Islamic devotions. He forgot the Hindu Gods and Goddesses - even Kli - and gave up visiting the temples. He took up his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and finally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
  The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kli temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him.
  Sri Ramakrishna realized his identity with Christ, as he had already realized his identity with Kli, Rm, Hanuman, Rdh, Krishna, Brahman, and Mohammed. The Master went into Samdhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others - Buddha, for instance, and Krishna.
  Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions - Hinduism, Islam, Christianity - and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion - Hindus, Mohammedans, Brahmos, Vaishnavs, and the rest. But they never reflect that He who is called Krishna is also called iva, and bears the name of the Primal Energy, Jesus, and Allah as well - the same Rm with a thousand names. A lake has several G hts. At one, the Hindus take water in pitchers and call it 'Jal' ; at another the Mussalmans take water in leather bags and call it 'pni' . At a third the Christians call it 'water' . Can we imagine that it is not 'jal', but only 'pni' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences.
  Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
  In 1867, Sri Ramakrishna returned to Kmrpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gaddhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Srad Devi, now fourteen years old, soon arrived at Kmrpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
  Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
  He recalled his father's vision at Gay before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, returned with his party to Calcutta.
  Devi received was: "God is everybody's Beloved, just as the moon is dear to every child.
  Totpuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshinewar, but their minds always soared above the worldly plane. A few months after Srad Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kli, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Srad Devi herself. The worshipper and the worshipped went into deep Samdhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his lifelong sdhana. This is known in Tantra as the Shodasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman, Thou art the man; Thou art the boy, Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
  By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By his unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
  In the nirvikalpa Samdhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the Vijnani, the Knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of Vijnna, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child.
  ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Srad Devi asked the Master, "What do you think of me?"
  First, he was an Incarnation of God, a specially commissioned person, whose spiritual experiences were for the benefit of humanity. Whereas it takes an ordinary man a whole life's struggle to realize one or two phases of God, he had in a few years realized God in all His phases.
  Second, he knew that he had always been a free soul, that the various disciplines through which he had passed were really not necessary for his own liberation but were solely for the benefit of others. Thus the terms liberation and bondage were not applicable to him. As long as there are beings who consider themselves bound, God must come down to earth as an Incarnation to free them from bondage, just as a magistrate must visit any part of his district in which there is trouble.
  About spirituality in general the following were his conclusions : First, he was firmly convinced that all religions are true, that every doctrinal system represents a path to God. He had followed all the main paths and all had led him to the same goal. He was the first religious prophet recorded in history to preach the harmony of religions.
  Second, the three great systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism - Dvaita, Visishtdvaita, and Advaita - he perceived to represent three stages in man's progress toward the Ultimate Reality. They were not contradictory but complementary and suited to different temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of religion, prescribing a certain amount of material support, such as music and other symbols, is useful. A man of God-realization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be unattached and to surrender the results to God. The mind can comprehend and describe the range of thought and experience up to the Viitdvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in Samdhi, for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation are equally real - the Lord's Name, His Abode, and the Lord Himself are of the same spiritual Essence. Everything is Spirit, the difference being only in form.
  The real organizer of the Samj was Devendranth Tgore (1817-1905), the father of the poet Rabindranth. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Benglis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Rj Rmmohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship and also fought to stop the infiltration of Christian ideas into the Samj. He gave the movement its faith and ritual. Under his influence the Brhmo Samj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.
  Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God. When a devotional form of worship was introduced into the Brhmo Samj, he spent hours in singing kirtan with his followers. He visited England in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brhmo Samj in various parts of the country. Not unlike a professor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu Gods and Goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhn.
  Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopl Sen at Belgharia, a few miles from Dakshinewar, where the great Brhmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name. Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshinewar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kli, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralysed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
  No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kli and forthwith went into Samdhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brhmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengli of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengl, the best products of Western education, with Keshab, the idol of young Bengl, as their leader.
  ivanth, one day, was greatly impressed by the Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his Samdhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sdhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of ivanth's books. He took the Master's words literally and failed to see their real import.
  And it is not I only, but dozens like me, who do the same. ... He worships iva, he worships Kli, he worships Rm, he worships Krishna, and is a confirmed advocate of Vedntic doctrines. ... He is an idolater, yet is a faithful and most devoted Meditator on the perfections of the One Formless, Absolute, Infinite Deity. ... His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. ... So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. ... He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. ... By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the Gods of the Purns."
  It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the, Brhmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.
  He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
  But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, totally untouched by the idea of being a teacher. He used to say that three ideas - that he was a guru, a father, and a master - pricked his flesh like thorns.
  He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual power of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.
  To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.
  Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.
  For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not he acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sdhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.
  But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannysis are teachers of men, and their lives should be totally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the path of renunciation and discrimination, he would not allow the householders to be any where near them.
  The first two householder devotees to come to Dakshinewar were Rm Chandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Rm was sceptical about God and religion and never enjoyed peace of soul. He wanted tangible proof of God's existence. The Master said to him: "God really exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. There is butter in milk. But can anybody see it by merely looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot realize God by a mere wish; you must go through some mental disciplines." By degrees the Master awakened Rm's spirituality and the latter became one of his foremost lay disciples. It was Rm who introduced Narendranth to Sri Ramakrishna. Narendra was a relative of Rm.
  Suresh Mitra, a beloved disciple whom the Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Rmchandra Dutta. When he heard the Master asking a disciple to practise the virtue of self-surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day the Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kli, and then take it as Her Prasd, as consecrated drink. But see that you don't, become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.
  Kedarnth Chatterji was endowed with a spiritual temperament and had tried various paths of religion, some not very commendable. When he met the Master at Dakshinewar he understood the true meaning of religion. It is said that the Master, weary of instructing devotees who were coming to him in great numbers for guidance, once prayed to the Goddess Kli: "Mother, I am tired of speaking to people. Please give power to Kedr, Girish, Rm, Vijay, and Mahendra to give them the preliminary instruction, so that just a little teaching from me will be enough." He was aware, however, of Kedr's lingering attachment to worldly things and often warned him about it.
  Balarm Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God."
  Balarm had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
  He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will he ennobled." The Master spoke of him as a "blazing light".
  Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard.
  But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for the Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found nothing impressive about him. One day, however, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way if you can." This pleased the Master and he asked Girish to cultivate faith.
  One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it'." Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
  Purna was a lad of thirteen, whom Sri Ramakrishna described as an Ivarakoti, a soul born with special spiritual qualities. The Master said that Purna was the last of the group of brilliant devotees who, as he once had seen in a trance, would come to him for spiritual illumination. Purna said to Sri Ramakrishna during their second meeting, "You are God Himself incarnated in flesh and blood." Such words coming from a mere youngster proved of what stuff the boy was made.
  In addition he met Mahrja Jatindra Mohan Tgore, a titled aristocrat of Bengl; Kristods Pl, the editor, social reformer, and patriot; Iswar Chandra Vidysgar, the noted philanthropist and educator; Pundit aadhar, a great champion of Hindu orthodoxy; Awini Kumr Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengli prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing, he would have nothing to do with them.
  Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well - Isn't that all? These are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God - service to man in a spirit of worship.
  Even before Rkhl's coming to Dakshinewar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindvan. Rkhl was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping Gods and Goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshinewar. The relationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rkhl many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rkhl felt a childlike jealousy because he found that other boys were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
  As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brhmo Samj and became a singer in its choir. But in the Samj he did not find the guru who could say that he had seen God.
  When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.
  A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brhmo Samj, he could not believe that a human intermediary was necessary between man and God.
  When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. Often he would weep bitterly for the sight of him. Sometimes Narendra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."
  The Master wanted to train Narendra in the teachings of the non-dualistic Vednta philosophy. But Narendra, because of his Brhmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream.
  Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
  One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kli. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
  This was a very rich and significant experience for Narendra. It taught him that akti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; but in reality the water is one. Do you see my point? Well, whatever is, is the Mother - isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people only make a show of love for selfish ends."
  Traknth Ghoshl had felt from his boyhood the noble desire to realize God. Keshab and the Brhmo Samj had attracted him but proved inadequate. In 1882 he first met the Master at Rmchandra's house and was astonished to hear him talk about Samdhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Trak became a frequent visitor at Dakshinewar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God.
  Sri Ramakrishna said to him: "God favours those who can weep for Him. Tears shed for God wash away the sins of former births."
  Nitya Niranjan Sen was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connections with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will You devote your mind wholly to God?" Niranjan was surprised to see the Master's great anxiety for his spiritual welfare. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasures and was totally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshinewar, some of his fellow passengers began to speak ill of the Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in midstream. That silenced the offenders. When he reported the incident to the Master, he was rebuked for his inability to curb his anger.
  Jogindranth came of an aristocratic brhmin family of Dakshinewar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
  Similarly, man should be stamped with God before entering the world. Then he will not become attached to worldliness." Fully aware of the future course of their life, he asked them not to marry. The Master asked ashi whether he believed in God with form or in God without form. ashi replied that he was not even sure about the existence of God; so he could not speak one way or the other. This frank answer very much pleased the Master.
  arat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset."
  The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
  As long as he lived, Hariprasanna remembered and observed the following drastic advice of the Master: "Even if a woman is pure as gold and rolls on the ground for love of God, it is dangerous for a monk ever to look at her."
  Kliprasd visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures, Kli was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God.
  The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Rdh and Krishna." Kli began to see visions of Gods and Goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.
  Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopl M thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden. She carried with her some simple curries that she had cooked herself.
  She spent about two months in uninterrupted communion with God, the Baby Gopl
  never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranth with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopl are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
  One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious, God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnna, Mother.
  Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother, let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.
  And he bore the pain, singing cheerfully, "Let the body be preoccupied with illness, but, O mind, dwell for ever in God's Bliss!"
  They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.
  The more the body was devastated by illness, the more it became the habitation of the Divine Spirit. Through its transparency the Gods and Goddesses began to shine with ever increasing luminosity. On the day of the Kli Puja the devotees clearly saw in him the manifestation of the Divine Mother.
  Pundit aadhar one day suggested to the Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, "do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."
  On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vysa and Vlmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
  Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice." He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Ltu he said: "There sits Ltu resting his head on the palm of his hand.
  Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rm and Krishna is now, in this body, Ramakrishna - but not in your Vedntic sense." Narendra was stricken with shame.

1.00_-_Main, #Book of Certitude, #Baha u llah, #Baha i
  The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof hath gone astray, though he be the author of every righteous deed. It behoveth every one who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration.
  They whom God hath endued with insight will readily recognize that the precepts laid down by God constitute the highest means for the maintenance of order in the world and the security of its peoples. He that turneth away from them is accounted among the abject and foolish. We, verily, have commanded you to refuse the dictates of your evil passions and corrupt desires, and not to transgress the bounds which the Pen of the Most High hath fixed, for these are the breath of life unto all created things. The seas of Divine wisdom and Divine utterance have risen under the breath of the breeze of the All-Merciful. Hasten to drink your fill, O men of understanding! They that have violated the Covenant of God by breaking His commandments, and have turned back on their heels, these have erred grievously in the sight of God, the All-Possessing, the Most High.
  We have enjoined obligatory prayer upon you, with nine rak'ahs, to be offered at noon and in the morning and the evening unto God, the Revealer of Verses. We have relieved you of a greater number, as a command in the Book of God. He, verily, is the Ordainer, the Omnipotent, the Unrestrained. When ye desire to perform this prayer, turn ye towards the Court of My Most Holy Presence, this Hallowed Spot that God hath made the Centre round which circle the Concourse on High, and which He hath decreed to be the Point of Adoration for the denizens of the Cities of Eternity, and the Source of Command unto all that are in heaven and on earth; and when the Sun of Truth and Utterance shall set, turn your faces towards the Spot that We have ordained for you. He, verily, is Almighty and Omniscient.
  Everything that is hath come to be through His irresistible decree. Whenever My laws appear like the sun in the heaven of Mine utterance, they must be faithfully obeyed by all, though My decree be such as to cause the heaven of every religion to be cleft asunder. He doeth what He pleaseth. He chooseth, and none may question His choice. Whatsoever He, the Well-Beloved, ordaineth, the same is, verily, beloved. To this He Who is the Lord of all creation beareth Me witness. Whoso hath inhaled the sweet fragrance of the All-Merciful, and recognized the Source of this utterance, will welcome with his own eyes the shafts of the enemy, that he may establish the truth of the laws of God amongst men. Well is it with him that hath turned thereunto, and apprehended the meaning of His decisive decree.
  We have set forth the details of obligatory prayer in another Tablet. Blessed is he who observeth that whereunto he hath been bidden by Him Who ruleth over all mankind. In the Prayer for the Dead six specific passages have been sent down by God, the Revealer of Verses. Let one who is able to read recite that which hath been revealed to precede these passages; and as for him who is unable, God hath relieved him of this requirement. He, of a truth, is the Mighty, the Pardoner.
  We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He hath exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous. God hath granted you leave to prostrate yourselves on any surface that is clean, for We have removed in this regard the limitation that had been laid down in the Book; God, indeed, hath knowledge of that whereof ye know naught. Let him that findeth no water for ablution repeat five times the words "In the Name of God, the Most Pure, the Most Pure", and then proceed to his devotions. Such is the command of the Lord of all worlds. In regions where the days and nights grow long, let times of prayer be gauged by clocks and other instruments that mark the passage of the hours. He, verily, is the Expounder, the Wise.
  We have absolved you from the requirement of performing the Prayer of the Signs. On the appearance of fearful natural events call ye to mind the might and majesty of your Lord, He Who heareth and seeth all, and say "Dominion is God's, the Lord of the seen and the unseen, the Lord of creation".
  God hath exempted women who are in their courses from obligatory prayer and fasting. Let them, instead, after performance of their ablutions, give praise unto God, repeating ninety-five times between the noon of one day and the next "Glorified be God, the Lord of Splendour and Beauty". Thus hath it been decreed in the Book, if ye be of them that comprehend.
  When travelling, if ye should stop and rest in some safe spot, perform ye-men and women alike-a single prostration in place of each unsaid Obligatory Prayer, and while prostrating say "Glorified be God, the Lord of Might and Majesty, of Grace and Bounty". Whoso is unable to do this, let him say only "Glorified be God"; this shall assuredly suffice him. He is, of a truth, the all-sufficing, the ever-abiding, the forgiving, compassionate God. Upon completing your prostrations, seat yourselves cross-legged-men and women alike-and eighteen times repeat "Glorified be God, the Lord of the kingdoms of earth and heaven". Thus doth the Lord make plain the ways of truth and guidance, ways that lead to one way, which is this Straight Path. Render thanks unto God for this most gracious favour; offer praise unto Him for this bounty that hath encompassed the heavens and the earth; extol Him for this mercy that hath pervaded all creation.
  Say: God hath made My hidden love the key to the Treasure; would that ye might perceive it! But for the key, the Treasure would to all eternity have remained concealed; would that ye might believe it! Say: This is the Source of Revelation, the Dawning-place of Splendour, Whose brightness hath illumined the horizons of the world. Would that ye might understand!
  O Pen of the Most High! Say: O people of the world! We have enjoined upon you fasting during a brief period, and at its close have designated for you Naw-Ruz as a feast. Thus hath the Day-Star of Utterance shone forth above the horizon of the Book as decreed by Him Who is the Lord of the beginning and the end. Let the days in excess of the months be placed before the month of fasting. We have ordained that these, amid all nights and days, shall be the manifestations of the letter Ha, and thus they have not been bounded by the limits of the year and its months. It behoveth the people of Baha, throughout these days, to provide good cheer for themselves, their kindred and, beyond them, the poor and needy, and with joy and exultation to hail and glorify their Lord, to sing His praise and magnify His Name; and when they endthese days of giving that precede the season of restraint-let them enter upon the Fast. Thus hath it been ordained by Him Who is the Lord of all mankind. The traveller, the ailing, those who are with child or giving suck, are not bound by the Fast; they have been exempted by God as a token of His grace. He, verily, is the Almighty, the Most Generous.
  These are the ordinances of God that have been set down in the Books and Tablets by His Most Exalted Pen. Hold ye fast unto His statutes and commandments, and be not of those who, following their idle fancies and vain imaginings, have clung to the standards fixed by their own selves, and cast behind their backs the standards laid down by God. Abstain from food and drink from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book.
  It hath been ordained that every believer in God, the Lord of Judgement, shall, each day, having washed his hands and then his face, seat himself and, turning unto God, repeat "Allah-u-Abha" ninety-five times. Such was the decree of the Maker of the Heavens when, with majesty and power, He established Himself upon the thrones of His Names. Perform ye, likewise, ablutions for the Obligatory Prayer; this is the command of God, the Incomparable, the Unrestrained.
  Should the deceased be survived by none of those whose names have been recorded by the Pen of the Most High, his estate shall, in its entirety, revert to the aforementioned Seat that it may be expended on that which is prescribed by God. He, verily, is the Ordainer, the Omnipotent.
  Should the son of the deceased have passed away in the days of his father and have left children, they will inherit their father's share, as prescribed in the Book of God. Divide ye their share amongst them with perfect justice. Thus have the billows of the Ocean of Utterance surged, casting forth the pearls of the laws decreed by the Lord of all mankind.
  Say: This is that hidden knowledge which shall never change, since its beginning is with nine, the symbol that betokeneth the concealed and manifest, the inviolable and unapproachably exalted Name. As for what We have appropriated to the children, this is a bounty conferred on them by God, that they may render thanks unto their Lord, the Compassionate, the Merciful. These, verily, are the Laws of God; transgress them not at the prompting of your base and selfish desires. Observe ye the injunctions laid upon you by Him Who is the Dawning-place of Utterance. The sincere among His servants will regard the precepts set forth by God as the Water of Life to the followers of every faith, and the Lamp of wisdom and loving providence to all the denizens of earth and heaven.
  The Lord hath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Baha, and should it exceed this number it doth not matter. They should consider themselves as entering the Court of the presence of God, the Exalted, the Most High, and as beholding Him Who is the Unseen. It behoveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, O ye that perceive.
  O people of Baha! It is incumbent upon each one of you to engage in some occupation-such as a craft, a trade or the like. We have exalted your engagement in such work to the rank of worship of the one true God. Reflect, O people, on the grace and blessings of your Lord, and yield Him thanks at eventide and dawn. Waste not your hours in idleness and sloth, but occupy yourselves with what will profit you and others. Thus hath it been decreed in this Tablet from whose horizon hath shone the day-star of wisdom and utterance. The most despised of men in the sight of God are they who sit and beg. Hold ye fast unto the cord of means and place your trust in God, the Provider of all means.
  The kissing of hands hath been forbidden in the Book. This practice is prohibited by God, the Lord of glory and command. To none is it permitted to seek absolution from another soul; let repentance be between yourselves and God. He, verily, is the Pardoner, the Bounteous, the Gracious, the One Who absolveth the repentant.
  O ye servants of the Merciful One! Arise to serve the Cause of God, in such wise that the cares and sorrows caused by them that have disbelieved in the Dayspring of the Signs of God may not afflict you. At the time when the Promise was fulfilled and the Promised One made manifest, differences have appeared amongst the kindreds of the earth and each people hath followed its own fancy and idle imaginings.
  Thou speakest false! By God! What thou dost possess is naught but husks which We have left to thee as bones are left to dogs. By the righteousness of the one true God! Were anyone to wash the feet of all mankind, and were he to worship God in the forests, valleys, and mountains, upon high hills and lofty peaks, to leave no rock or tree, no clod of earth, but was a witness to his worship-yet, should the fragrance of My good pleasure not be inhaled from him, his works would never be acceptable unto God. Thus hath it been decreed by Him Who is the Lord of all. How many a man hath secluded himself in the climes of India, denied himself the things that God hath decreed as lawful, imposed upon himself austerities and mortifications, and hath not been remembered by God, the Revealer of Verses. Make not your deeds as snares wherewith to entrap the object of your aspiration, and deprive not yourselves of this Ultimate Objective for which have ever yearned all such as have drawn nigh unto God. Say: The very life of all deeds is My good pleasure, and all things depend upon Mine acceptance. Read ye the Tablets that ye may know what hath been purposed in the Books of God, the All-Glorious, the Ever-Bounteous. He who attaineth to My love hath title to a throne of gold, to sit thereon in honour over all the world; he who is deprived thereof, though he sit upon the dust, that dust would seek refuge with God, the Lord of all Religions.
  Whoso layeth claim to a Revelation direct from God, ere the expiration of a full thousand years, such a man is assuredly a lying impostor. We pray God that He may graciously assist him to retract and repudiate such claim. Should he repent, God will, no doubt, forgive him. If, however, he persisteth in his error, God will, assuredly, send down one who will deal mercilessly with him. Terrible, indeed, is God in punishing! Whosoever interpreteth this verse otherwise than its obvious meaning is deprived of the Spirit of God and of His mercy which encompasseth all created things. Fear God, and follow not your idle fancies. Nay, rather, follow the bidding of your Lord, the Almighty, the All-Wise. Erelong shall clamorous voices be raised in most lands. Shun them, O My people, and follow not the iniquitous and evil-hearted. This is that of which We gave you forewarning when We were dwelling in Iraq, then later while in the Land of Mystery, and now from this Resplendent Spot.
  The peoples of the world are fast asleep. Were they to wake from their slumber, they would hasten with eagerness unto God, the All-Knowing, the All-Wise. They would cast away everything they possess, be it all the treasures of the earth, that their Lord may remember them to the extent of addressing to them but one word. Such is the instruction given you by Him Who holdeth the knowledge of things hidden, in a Tablet which the eye of creation hath not seen, and which is revealed to none except His own Self, the omnipotent Protector of all worlds. So bewildered are they in the drunkenness of their evil desires, that they are powerless to recognize the Lord of all being, Whose voice calleth aloud from every direction: "There is none other God but Me, the Mighty, the All-Wise."
  What hath become of your bygone days, your lost centuries? Happy the days that have been consecrated to the remembrance of God, and blessed the hours which have been spent in praise of Him Who is the All-Wise. By My life! Neither the pomp of the mighty, nor the wealth of the rich, nor even the ascendancy of the unGodly will endure. All will perish, at a word from Him. He, verily, is the All-Powerful, the All-Compelling, the Almighty. What advantage is there in the earthly things which men possess? That which shall profit them, they have utterly neglected. Erelong, they will awake from their slumber, and find themselves unable to obtain that which hath escaped them in the days of their Lord, the Almighty, the All-Praised. Did they but know it, they would renounce their all, that their names may be mentioned before His throne.
  Amongst the people is he whose learning hath made him proud, and who hath been debarred thereby from recognizing My Name, the Self-Subsisting; who, when he heareth the tread of sandals following behind him, waxeth greater in his own esteem than Nimrod. Say: O rejected one! Where now is his abode? By God, it is the nethermost fire. Say: O concourse of divines! Hear ye not the shrill voice of My Most Exalted Pen? See ye not this Sun that shineth in refulgent splendour above the All-Glorious Horizon? For how long will ye worship the idols of your evil passions? Forsake your vain imaginings, and turn yourselves unto God, your Everlasting Lord.
  Endowments dedicated to charity revert to God, the Revealer of Signs. None hath the right to dispose of them without leave from Him Who is the Dawning-place of Revelation. After Him, this authority shall pass to the Aghsan, and after them to the House of Justice-should it be established in the world by then-that they may use these endowments for the benefit of the Places which have been exalted in this Cause, and for whatsoever hath been enjoined upon them by Him Who is the God of might and power. Otherwise, the endowments shall revert to the people of Baha who speak not except by His leave and judge not save in accordance with what God hath decreed in this Tablet-lo, they are the champions of victory betwixt heaven and earth-that they may use them in the manner that hath been laid down in the Book by God, the Mighty, the Bountiful.
  Shave not your heads; God hath adorned them with hair, and in this there are signs from the Lord of creation to those who reflect upon the requirements of nature. He, verily, is the God of strength and wisdom. Notwithstanding, it is not seemly to let the hair pass beyond the limit of the ears. Thus hath it been decreed by Him Who is the Lord of all worlds.
  Exile and imprisonment are decreed for the thief, and, on the third offence, place ye a mark upon his brow so that, thus identified, he may not be accepted in the cities of God and His countries. Beware lest, through compassion, ye neglect to carry out the statutes of the religion of God; do that which hath been bidden you by Him Who is compassionate and merciful. We school you with the rod of wisdom and laws, like unto the father who educateth his son, and this for naught but the protection of your own selves and the elevation of your stations. By My life, were ye to discover what We have desired for you in revealing Our holy laws, ye would offer up your very souls for this sacred, this mighty, and most exalted Faith.
  Whoso wisheth to make use of vessels of silver and gold is at liberty to do so. Take heed lest, when partaking of food, ye plunge your hands into the contents of bowls and platters. Adopt ye such usages as are most in keeping with refinement. He, verily, desireth to see in you the manners of the inmates of Paradise in His mighty and most sublime Kingdom. Hold ye fast unto refinement under all conditions, that your eyes may be preserved from beholding what is repugnant both to your own selves and to the dwellers of Paradise. Should anyone depart therefrom, his deed shall at that moment be rendered vain; yet should he have good reason, God will excuse him. He, in truth, is the Gracious, the Most Bountiful.
  He Who is the Dawning-place of God's Cause hath no partner in the Most Great Infallibility. He it is Who, in the kingdom of creation, is the Manifestation of "He doeth whatsoever He willeth". God hath reserved this distinction unto His own Self, and ordained for none a share in so sublime and transcendent a station. This is the Decree of God, concealed ere now within the veil of impenetrable mystery. We have disclosed it in this Revelation, and have thereby rent asunder the veils of such as have failed to recognize that which the Book of God set forth and who were numbered with the heedless.
  God hath imposed a fine on every adulterer and adulteress, to be paid to the House of Justice: nine mithqals of gold, to be doubled if they should repeat the offence. Such is the penalty which He Who is the Lord of Names hath assigned them in this world; and in the world to come He hath ordained for them a humiliating torment. Should anyone be afflicted by a sin, it behoveth him to repent thereof and return unto his Lord. He, verily, granteth forgiveness unto whomsoever He willeth, and none may question that which it pleaseth Him to ordain. He is, in truth, the Ever-Forgiving, the Almighty, the All-Praised.
  We have made it lawful for you to listen to music and singing. Take heed, however, lest listening thereto should cause you to overstep the bounds of propriety and dignity. Let your joy be the joy born of My Most Great Name, a Name that bringeth rapture to the heart, and filleth with ecstasy the minds of all who have drawn nigh unto God. We, verily, have made music as a ladder for your souls, a means whereby they may be lifted up unto the realm on high; make it not, therefore, as wings to self and passion. Truly, We are loath to see you numbered with the foolish.
  We have decreed that a third part of all fines shall go to the Seat of Justice, and We admonish its men to observe pure justice, that they may expend what is thus accumulated for such purposes as have been enjoined upon them by Him Who is the All-Knowing, the All-Wise. O ye Men of Justice! Be ye, in the realm of God, shepherds unto His sheep and guard them from the ravening wolves that have appeared in disguise, even as ye would guard your own sons. Thus exhorteth you the Counsellor, the Faithful.
  Should differences arise amongst you over any matter, refer it to God while the Sun still shineth above the horizon of this Heaven and, when it hath set, refer ye to whatsoever hath been sent down by Him. This, verily, is sufficient unto the peoples of the world. Say:
  Let not your hearts be perturbed, O people, when the glory of My Presence is withdrawn, and the ocean of My utterance is stilled. In My presence amongst you there is a wisdom, and in My absence there is yet another, inscrutable to all but God, the Incomparable, the All-Knowing. Verily, We behold you from Our realm of glory, and shall aid whosoever will arise for the triumph of Our Cause with the hosts of the Concourse on high and a company of Our favoured angels.
  O peoples of the earth! God, the Eternal Truth, is My witness that streams of fresh and soft-flowing waters have gushed from the rocks through the sweetness of the words uttered by your Lord, the Unconstrained; and still ye slumber. Cast away that which ye possess, and, on the wings of detachment, soar beyond all created things. Thus biddeth you the Lord of creation, the movement of Whose Pen hath revolutionized the soul of mankind.
  Verily, it is enjoined upon you to offer a feast, once in every month, though only water be served; for God hath purposed to bind hearts together, albeit through both earthly and heavenly means.
  Consider the mercy of God and His gifts. He enjoineth upon you that which shall profit you, though He Himself can well dispense with all creatures. Your evil doings can never harm Us, neither can your good works profit Us. We summon you wholly for the sake of God. To this every man of understanding and insight will testify.
  If ye should hunt with beasts or birds of prey, invoke ye the Name of God when ye send them to pursue their quarry; for then whatever they catch shall be lawful unto you, even should ye find it to have died. He, verily, is the Omniscient, the All-Informed. Take heed, however, that ye hunt not to excess. Tread ye the path of justice and equity in all things. Thus biddeth you He Who is the Dawning-place of Revelation, would that ye might comprehend.
  God hath bidden you to show forth kindliness towards My kindred, but He hath granted them no right to the property of others. He, verily, is self-sufficient, above any need of His creatures.
  Should anyone intentionally destroy a house by fire, him also shall ye burn; should anyone deliberately take another's life, him also shall ye put to death. Take ye hold of the precepts of God with all your strength and power, and abandon the ways of the ignorant. Should ye condemn the arsonist and the murderer to life imprisonment, it would be permissible according to the provisions of the Book. He, verily, hath power to ordain whatsoever He pleaseth.
  God hath prescribed matrimony unto you. Beware that ye take not unto yourselves more wives than two. Whoso contenteth himself with a single partner from among the maidservants of God, both he and she shall live in tranquillity. And he who would take into his service a maid may do so with propriety. Such is the ordinance which, in truth and justice, hath been recorded by the Pen of Revelation. Enter into wedlock, O people, that ye may bring forth one who will make mention of Me amid My servants. This is My bidding unto you; hold fast to it as an assistance to yourselves.
  O people of the world! Follow not the promptings of the self, for it summoneth insistently to wickedness and lust; follow, rather, Him Who is the Possessor of all created things, Who biddeth you to show forth piety, and manifest the fear of God. He, verily, is independent of all His creatures. Take heed not to stir up mischief in the land after it hath been set in order. Whoso acteth in this way is not of Us, and We are quit of him. Such is the command which hath, through the power of truth, been made manifest from the heaven of Revelation.
  No marriage may be contracted without payment of a dowry, which hath been fixed for city-dwellers at nineteen mithqals of pure gold, and for village-dwellers at the same amount in silver. Whoso wisheth to increase this sum, it is forbidden him to exceed the limit of ninety-five mithqals. Thus hath the command been writ in majesty and power. If he content himself, however, with a payment of the lowest level, it shall be better for him according to the Book. God, verily, enricheth whomsoever He willeth through both heavenly and earthly means, and He, in truth, hath power over all things.
  It hath been decreed by God that, should any one of His servants intend to travel, he must fix for his wife a time when he will return home. If he return by the promised time, he will have obeyed the bidding of his Lord and shall be numbered by the Pen of His behest among the righteous; otherwise, if there be good reason for delay, he must inform his wife and make the utmost endeavour to return to her. Should neither of these eventualities occur, it behoveth her to wait for a period of nine months, after which there is no impediment to her taking another husband; but should she wait longer, God, verily, loveth those women and men who show forth patience. Obey ye My commandments, and follow not the unGodly, they who have been reckoned as sinners in God's Holy Tablet. If, during the period of her waiting, word should reach her from her husband, she should choose the course that is praiseworthy. He, of a truth, desireth that His servants and His handmaids should be at peace with one another; take heed lest ye do aught that may provoke intransigence amongst you. Thus hath the decree been fixed and the promise come to pass. If, however, news should reach her of her husband's death or murder, and be confirmed by general report, or by the testimony of two just witnesses, it behoveth her to remain single; then, upon completion of the fixed number of months, she is free to adopt the course of her choosing. Such is the bidding of Him Who is mighty and powerful in His command.
  Should resentment or antipathy arise between husband and wife, he is not to divorce her but to bide in patience throughout the course of one whole year, that perchance the fragrance of affection may be renewed between them. If, upon the completion of this period, their love hath not returned, it is permissible for divorce to take place. God's wisdom, verily, hath encompassed all things. The Lord hath prohibited, in a Tablet inscribed by the Pen of His command, the practice to which ye formerly had recourse when thrice ye had divorced a woman. This He hath done as a favour on His part, that ye may be accounted among the thankful. He who hath divorced his wife may choose, upon the passing of each month, to remarry her when there is mutual affection and consent, so long as she hath not taken another husband. Should she have wed again, then, by this other union, the separation is confirmed and the matter is concluded unless, clearly, her circumstances change. Thus hath the decree been inscribed with majesty in this glorious Tablet by Him Who is the Dawning-place of Beauty.
  Should a woman be divorced in consequence of a proven act of infidelity, she shall receive no maintenance during her period of waiting. Thus hath the day-star of Our commandment shone forth resplendent from the firmament of justice. Truly, the Lord loveth union and harmony and abhorreth separation and divorce. Live ye one with another, O people, in radiance and joy. By My life! All that are on earth shall pass away, while good deeds alone shall endure; to the truth of My words God doth Himself bear witness. Compose your differences, O My servants; then heed ye the admonition of Our Pen of Glory and follow not the arrogant and wayward.
  Take heed lest the world beguile you as it beguiled the people who went before you! Observe ye the statutes and precepts of your Lord, and walk ye in this Way which hath been laid out before you in righteousness and truth. They who eschew iniquity and error, who adhere to virtue, are, in the sight of the one true God, among the choicest of His creatures; their names are extolled by the Concourse of the realms above, and by those who dwell in this Tabernacle which hath been raised in the name of God.
  It is forbidden you to trade in slaves, be they men or women. It is not for him who is himself a servant to buy another of God's servants, and this hath been prohibited in His Holy Tablet. Thus, by His mercy, hath the commandment been recorded by the Pen of justice. Let no man exalt himself above another; all are but bondslaves before the Lord, and all exemplify the truth that there is none other God but Him. He, verily, is the All-Wise, Whose wisdom encompasseth all things.
  Adorn yourselves with the raiment of goodly deeds. He whose deeds attain unto God's good pleasure is assuredly of the people of Baha and is remembered before His throne. Assist ye the Lord of all creation with works of righteousness, and also through wisdom and utterance. Thus, indeed, have ye been commanded in most of the Tablets by Him Who is the All-Merciful.
  He, truly, is cognizant of what I say. Let none contend with another, and let no soul slay another; this, verily, is that which was forbidden you in a Book that hath lain concealed within the Tabernacle of glory. What! Would ye kill him whom God hath quickened, whom He hath endowed with spirit through a breath from Him? Grievous then would be your trespass before His throne! Fear God, and lift not the hand of injustice and oppression to destroy what He hath Himself raised up; nay, walk ye in the way of God, the True One. No sooner did the hosts of true knowledge appear, bearing the standards of Divine utterance, than the tribes of the religions were put to flight, save only those who willed to drink from the stream of everlasting life in a Paradise created by the breath of the All-Glorious.
  God hath decreed, in token of His mercy unto His creatures, that semen is not unclean. Yield thanks unto Him with joy and radiance, and follow not such as are remote from the Dawning-place of His nearness. Arise ye, under all conditions, to render service to the Cause, for God will assuredly assist you through the power of His sovereignty which overshadoweth the worlds. Cleave ye unto the cord of refinement with such tenacity as to allow no trace of dirt to be seen upon your garments. Such is the injunction of One Who is sanctified above all refinement. Whoso falleth short of this standard with good reason shall incur no blame. God, verily, is the Forgiving, the Merciful. Wash ye every soiled thing with water that hath undergone no alteration in any one of the three respects; take heed not to use water that hath been altered through exposure to the air or to some other agent. Be ye the very essence of cleanliness amongst mankind. This, truly, is what your Lord, the Incomparable, the All-Wise, desireth for you.
  God hath, likewise, as a bounty from His presence, abolished the concept of "uncleanness", whereby divers things and peoples have been held to be impure. He, of a certainty, is the Ever-Forgiving, the Most Generous. Verily, all created things were immersed in the sea of purification when, on that first day of Ridvan, We shed upon the whole of creation the splendours of Our most excellent Names and Our most exalted Attributes. This, verily, is a token of My loving providence, which hath encompassed all the worlds. Consort ye then with the followers of all religions, and proclaim ye the Cause of your Lord, the Most Compassionate; this is the very crown of deeds, if ye be of them who understand.
  God hath enjoined upon you to observe the utmost cleanliness, to the extent of washing what is soiled with dust, let alone with hardened dirt and similar defilement. Fear Him, and be of those who are pure. Should the garb of anyone be visibly sullied, his prayers shall not ascend to God, and the celestial Concourse will turn away from him. Make use of rose-water, and of pure perfume; this, indeed, is that which God hath loved from the beginning that hath no beginning, in order that there may be diffused from you what your Lord, the Incomparable, the All-Wise, desireth.
  God hath relieved you of the ordinance laid down in the Bayan concerning the destruction of books. We have permitted you to read such sciences as are profitable unto you, not such as end in idle disputation; better is this for you, if ye be of them that comprehend.
  O kings of the earth! He Who is the sovereign Lord of all is come. The Kingdom is God's, the omnipotent Protector, the Self-Subsisting. Worship none but God, and, with radiant hearts, lift up your faces unto your Lord, the Lord of all names. This is a Revelation to which whatever ye possess can never be compared, could ye but know it.
  This is the Day in which He Who held converse with God hath attained the light of the Ancient of Days, and quaffed the pure waters of reunion from this Cup that hath caused the seas to swell. Say: By the one true God! Sinai is circling round the Dayspring of Revelation, while from the heights of the Kingdom the Voice of the Spirit of God is heard proclaiming: "Bestir yourselves, ye proud ones of the earth, and hasten ye unto Him." Carmel hath, in this Day, hastened in longing adoration to attain His court, whilst from the heart of Zion there cometh the cry: "The promise is fulfilled. That which had been announced in the holy Writ of God, the Most Exalted, the Almighty, the Best-Beloved, is made manifest."
  By the righteousness of God! It is not Our wish to lay hands on your kingdoms. Our mission is to seize and possess the hearts of men. Upon them the eyes of Baha are fastened. To this testifieth the Kingdom of Names, could ye but comprehend it. Whoso followeth his Lord will renounce the world and all that is therein;
   how much greater, then, must be the detachment of Him Who holdeth so august a station! Forsake your palaces, and haste ye to gain admittance into His Kingdom. This, indeed, will profit you both in this world and in the next. To this testifieth the Lord of the realm on high, did ye but know it.
  How great the blessedness that awaiteth the king who will arise to aid My Cause in My kingdom, who will detach himself from all else but Me! Such a king is numbered with the companions of the Crimson Ark-the Ark which God hath prepared for the people of Baha. All must glorify his name, must reverence his station, and aid him to unlock the cities with the keys of My Name, the omnipotent Protector of all that inhabit the visible and invisible kingdoms. Such a king is the very eye of mankind, the luminous ornament on the brow of creation, the fountainhead of blessings unto the whole world. Offer up, O people of Baha, your substance, nay your very lives, for his assistance.
  O Emperor of Austria! He Who is the Dayspring of God's Light dwelt in the prison of Akka at the time when thou didst set forth to visit the Aqsa Mosque. Thou passed Him by, and inquired not about Him by Whom every house is exalted and every lofty gate unlocked. We, verily, made it a place whereunto the world should turn, that they might remember Me, and yet thou hast rejected Him Who is the Object of this remembrance, when He appeared with the Kingdom of God, thy Lord and the Lord of the worlds. We have been with thee at all times, and found thee clinging unto the Branch and heedless of the Root. Thy Lord, verily, is a witness unto what I say. We grieved to see thee circle round Our Name, whilst unaware of Us, though We were before thy face. Open thine eyes, that thou mayest behold this glorious Vision, and recognize Him Whom thou invokest in the daytime and in the night season, and gaze on the Light that shineth above this luminous Horizon.
  Say: O King of Berlin! Give ear unto the Voice calling from this manifest Temple: "Verily, there is none other God but Me, the Everlasting, the Peerless, the Ancient of Days." Take heed lest pride debar thee from recognizing the Dayspring of Divine Revelation, lest earthly desires shut thee out, as by a veil, from the Lord of the Throne above and of the earth below. Thus counselleth thee the Pen of the Most High. He, verily, is the Most Gracious, the All-Bountiful. Do thou remember the one (Napoleon III) whose power transcended thy power, and whose station excelled thy station. Where is he? Whither are gone the things he possessed? Take warning, and be not of them that are fast asleep. He it was who cast the Tablet of God behind him when We made known unto him what the hosts of tyranny had caused Us to suffer. Wherefore, disgrace assailed him from all sides, and he went down to dust in great loss. Think deeply, O King, concerning him, and concerning them who, like unto thee, have conquered cities and ruled over men. The All-Merciful brought them down from their palaces to their graves. Be warned, be of them who reflect.
  We have asked nothing from you. For the sake of God We, verily, exhort you, and will be patient as We have been patient in that which hath befallen Us at your hands, O concourse of kings!
  Hearken ye, O Rulers of America and the Presidents of the Republics therein, unto that which the Dove is warbling on the Branch of Eternity: "There is none other God but Me, the Ever-Abiding, the Forgiving, the All-Bountiful." Adorn ye the temple of dominion with the ornament of justice and of the fear of God, and its head with the crown of the remembrance of your Lord, the Creator of the heavens.
  Thus counselleth you He Who is the Dayspring of Names, as bidden by Him Who is the All-Knowing, the All-Wise. The Promised One hath appeared in this glorified Station, whereat all beings, both seen and unseen, have rejoiced. Take ye advantage of the Day of God. Verily, to meet Him is better for you than all that whereon the sun shineth, could ye but know it. O concourse of rulers! Give ear unto that which hath been raised from the Dayspring of Grandeur: "Verily, there is none other God but Me, the Lord of Utterance, the All-Knowing." Bind ye the broken with the hands of justice, and crush the oppressor who flourisheth with the rod of the commandments of your Lord, the Ordainer, the All-Wise.
  Let nothing grieve thee, O Land of Ta,+F1 for God hath chosen thee to be the source of the joy of all mankind. He shall, if it be His Will, bless thy throne with one who will rule with justice, who will gather together the flock of God which the wolves have scattered. Such a ruler will, with joy and gladness, turn his face towards, and extend his favours unto, the people of Baha. He indeed is accounted in the sight of God as a jewel among men. Upon him rest forever the glory of God and the glory of all that dwell in the kingdom of His revelation.
  Rejoice with great joy, for God hath made thee Tihran "the Dayspring of His light", inasmuch as within thee was born the Manifestation of His Glory. Be thou glad for this name that hath been conferred upon thee-a name through which the Day-Star of grace hath shed its splendour, through which both earth and heaven have been illumined.
  On that day the faithful shall rejoice in the victory of God, and the disbelievers shall lament.
  Should anyone acquire one hundred mithqals of gold, nineteen mithqals thereof are God's and to be rendered unto Him, the Fashioner of earth and heaven. Take heed, O people, lest ye deprive yourselves of so great a bounty. This We have commanded you, though We are well able to dispense with you and with all who are in the heavens and on earth; in it there are benefits and wisdoms beyond the ken of anyone but God, the Omniscient, the All-Informed. Say: By this means He hath desired to purify what ye possess and to enable you to draw nigh unto such stations as none can comprehend save those whom God hath willed. He, in truth, is the Beneficent, the Gracious, the Bountiful. O people! Deal not faithlessly with the Right of God, nor, without His leave, make free with its disposal. Thus hath His commandment been established in the holy Tablets, and in this exalted Book. He who dealeth faithlessly with God shall in justice meet with faithlessness himself; he, however, who acteth in accordance with God's bidding shall receive a blessing from the heaven of the bounty of his Lord, the Gracious, the Bestower, the Generous, the Ancient of Days. He, verily, hath willed for you that which is yet beyond your knowledge, but which shall be known to you when, after this fleeting life, your souls soar heavenwards and the trappings of your earthly joys are folded up. Thus admonisheth you He in Whose possession is the Guarded Tablet.
  Various petitions have come before Our throne from the believers, concerning laws from God, the Lord of the seen and the unseen, the Lord of all worlds. We have, in consequence, revealed this Holy Tablet and arrayed it with the mantle of His Law that haply the people may keep the commandments of their Lord.
  Say: O leaders of religion! Weigh not the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring Balance established amongst men. In this most perfect Balance whatsoever the peoples and kindreds of the earth possess must be weighed, while the measure of its weight should be tested according to its own standard, did ye but know it.
  The eye of My loving-kindness weepeth sore over you, inasmuch as ye have failed to recognize the One upon Whom ye have been calling in the daytime and in the night season, at even and at morn. Advance, O people, with snow-white faces and radiant hearts, unto the blest and crimson Spot, wherein the Sadratu'l-Muntaha is calling: "Verily, there is none other God beside Me, the Omnipotent Protector, the Self-Subsisting!"
  Say: This, verily, is the heaven in which the Mother Book is treasured, could ye but comprehend it. He it is Who hath caused the Rock to shout, and the Burning Bush to lift up its voice, upon the Mount rising above the Holy Land, and proclaim: "The Kingdom is God's, the sovereign Lord of all, the All-Powerful, the Loving!"
  We have not entered any school, nor read any of your dissertations. Incline your ears to the words of this unlettered One, wherewith He summoneth you unto God, the Ever-Abiding. Better is this for you than all the treasures of the earth, could ye but comprehend it.
  Whoso interpreteth what hath been sent down from the heaven of Revelation, and altereth its evident meaning, he, verily, is of them that have perverted the Sublime Word of God, and is of the lost ones in the Lucid Book.
  It hath been enjoined upon you to pare your nails, to bathe yourselves each week in water that covereth your bodies, and to clean yourselves with whatsoever ye have formerly employed. Take heed lest through negligence ye fail to observe that which hath been prescribed unto you by Him Who is the Incomparable, the Gracious. Immerse yourselves in clean water; it is not permissible to bathe yourselves in water that hath already been used. See that ye approach not the public pools of Persian baths; whoso maketh his way toward such baths will smell their fetid odour ere he entereth therein. Shun them, O people, and be not of those who ignominiously accept such vileness. In truth, they are as sinks of foulness and contamination, if ye be of them that apprehend. Avoid ye likewise the malodorous pools in the courtyards of Persian homes, and be ye of the pure and sanctified. Truly, We desire to behold you as manifestations of paradise on earth, that there may be diffused from you such fragrance as shall rejoice the hearts of the favoured of God. If the bather, instead of entering the water, wash himself by pouring it upon his body, it shall be better for him and shall absolve him of the need for bodily immersion. The Lord, verily, hath willed, as a bounty from His presence, to make life easier for you that ye may be of those who are truly thankful.
  To none is it permitted to mutter sacred verses before the public gaze as he walketh in the street or marketplace; nay rather, if he wish to magnify the Lord, it behoveth him to do so in such places as have been erected for this purpose, or in his own home. This is more in keeping with sincerity and Godliness. Thus hath the sun of Our commandment shone forth above the horizon of Our utterance. Blessed, then, be those who do Our bidding.
  Unto everyone hath been enjoined the writing of a will. The testator should head this document with the adornment of the Most Great Name, bear witness therein unto the oneness of God in the Dayspring of His Revelation, and make mention, as he may wish, of that which is praiseworthy, so that it may be a testimony for him in the kingdoms of Revelation and Creation and a treasure with his Lord, the Supreme Protector, the Faithful.
  Happy the one who entereth upon the first day of the month of Baha, the day which God hath consecrated to this Great Name. And blessed be he who evidenceth on this day the bounties that God hath bestowed upon him; he, verily, is of those who show forth thanks to God through actions betokening the Lord's munificence which hath encompassed all the worlds. Say: This day, verily, is the crown of all the months and the source thereof, the day on which the breath of life is wafted over all created things. Great is the blessedness of him who greeteth it with radiance and joy. We testify that he is, in truth, among those who are blissful.
  Say: The Most Great Festival is, indeed, the King of Festivals. Call ye to mind, O people, the bounty which God hath conferred upon you. Ye were sunk in slumber, and lo! He aroused you by the reviving breezes of His Revelation, and made known unto you His manifest and undeviating Path.
  Resort ye, in times of sickness, to competent physicians; We have not set aside the use of material means, rather have We confirmed it through this Pen, which God hath made to be the Dawning-place of His shining and glorious Cause.
  God had formerly laid upon each one of the believers the duty of offering before Our throne priceless gifts from among his possessions. Now, in token of Our gracious favour, We have absolved them of this obligation. He, of a truth, is the Most Generous, the All-Bountiful.
  Blessed is he who, at the hour of dawn, centring his thoughts on God, occupied with His remembrance, and supplicating His forgiveness, directeth his steps to the Mashriqu'l-Adhkar and, entering therein, seateth himself in silence to listen to the verses of God, the Sovereign, the Mighty, the All-Praised. Say: The Mashriqu'l-Adhkar is each and every building which hath been erected in cities and villages for the celebration of My praise. Such is the name by which it hath been designated before the throne of glory, were ye of those who understand.
  The Lord hath granted leave to whosoever desireth it that he be instructed in the divers tongues of the world that he may deliver the Message of the Cause of God throughout the East and throughout the West, that he make mention of Him amidst the kindreds and peoples of the world in such wise that hearts may revive and the mouldering bone be quickened.
  Adorn your heads with the garlands of trustworthiness and fidelity, your hearts with the attire of the fear of God, your tongues with absolute truthfulness, your bodies with the vesture of courtesy. These are in truth seemly adornings unto the temple of man, if ye be of them that reflect. Cling, O ye people of Baha, to the cord of servitude unto God, the True One, for thereby your stations shall be made manifest, your names written and preserved, your ranks raised and your memory exalted in the Preserved Tablet. Beware lest the dwellers on earth hinder you from this glorious and exalted station. Thus have We exhorted you in most of Our Epistles and now in this, Our Holy Tablet, above which hath beamed the Day-Star of the Laws of the Lord, your God, the Powerful, the All-Wise.
  When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root.
  Say: True liberty consisteth in man's submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever He hath revealed from the Heaven of His Will that pervadeth all created things. Say: The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven.
  In the Bayan it had been forbidden you to ask Us questions. The Lord hath now relieved you of this prohibition, that ye may be free to ask what you need to ask, but not such idle questions as those on which the men of former times were wont to dwell. Fear God, and be ye of the righteous! Ask ye that which shall be of profit to you in the Cause of God and His dominion, for the portals of His tender compassion have been opened before all who dwell in heaven and on earth.
  The number of months in a year, appointed in the Book of God, is nineteen. Of these the first hath been adorned with this Name which overshadoweth the whole of creation.
  The inscription on these rings should read, for men: "Unto God belongeth all that is in the heavens and on the earth and whatsoever is between them, and He, in truth, hath knowledge of all things"; and for women: "Unto God belongeth the dominion of the heavens and the earth and whatsoever is between them, and He, in truth, is potent over all things". These are the verses that were revealed aforetime, but lo, the Point of the Bayan now calleth out, exclaiming, "O Best-Beloved of the worlds! Reveal Thou in their stead such words as will waft the fragrance of Thy gracious favours over all mankind. We have announced unto everyone that one single word from Thee excelleth all that hath been sent down in the Bayan. Thou, indeed, hast power to do what pleaseth Thee. Deprive not Thy servants of the overflowing bounties of the ocean of Thy mercy! Thou, in truth, art He Whose grace is infinite." Behold, We have hearkened to His call, and now fulfil His wish. He, verily, is the Best-Beloved, the Answerer of prayers. If the following verse, which hath at this moment been sent down by God, be engraved upon the burial-rings of both men and women, it shall be better for them; We, of a certainty, are the Supreme Ordainer: "I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Merciful, the Compassionate." Thus doth the Lord single out whomsoever He desireth for a bounty from His presence. He is, in very truth, the God of might and power.
  God hath removed the restrictions on travel that had been imposed in the Bayan. He, verily, is the Unconstrained; He doeth as He pleaseth and ordaineth whatsoever He willeth.
  O peoples of the world! Give ear unto the call of Him Who is the Lord of Names, Who proclaimeth unto you from His habitation in the Most Great Prison: "Verily, no God is there but Me, the Powerful, the Mighty, the All-Subduing, the Most Exalted, the Omniscient, the All-Wise." In truth, there is no God but Him, the Omnipotent Ruler of the worlds. Were it His Will, He would, through but a single word proceeding from His presence, lay hold on all mankind. Beware lest ye hesitate in your acceptance of this Cause-a Cause before which the Concourse on high and the dwellers of the Cities of Names have bowed down. Fear God, and be not of those who are shut out as by a veil. Burn ye away the veils with the fire of My love, and dispel ye the mists of vain imaginings by the power of this Name through which We have subdued the entire creation.
  Be watchful lest the concerns and preoccupations of this world prevent you from observing that which hath been enjoined upon you by Him Who is the Mighty, the Faithful. Be ye the embodiments of such steadfastness amidst mankind that ye will not be kept back from God by the doubts of those who disbelieved in Him when He manifested Himself, invested with a mighty sovereignty. Take heed lest ye be prevented by aught that hath been recorded in the Book from hearkening unto this, the Living Book, Who proclaimeth the truth: "Verily, there is no God but Me, the Most Excellent, the All-Praised." Look ye with the eye of equity upon Him Who hath descended from the heaven of Divine will and power, and be not of those who act unjustly.
  Call then to mind these words which have streamed forth, in tribute to this Revelation, from the Pen of Him Who was My Herald, and consider what the hands of the oppressors have wrought throughout My days. Truly they are numbered with the lost. He said: "Should ye attain the presence of Him Whom We shall make manifest, beseech ye God, in His bounty, to grant that He might deign to seat Himself upon your couches, for that act in itself would confer upon you matchless and surpassing honour. Should He drink a cup of water in your homes, this would be of greater consequence for you than your proffering unto every soul, nay unto every created thing, the water of its very life. Know this, O ye My servants!"
  Such are the words with which My Forerunner hath extolled My Being, could ye but understand. Whoso reflecteth upon these verses, and realizeth what hidden pearls have been enshrined within them, will, by the righteousness of God, perceive the fragrance of the All-Merciful wafting from the direction of this Prison and will, with his whole heart, hasten unto Him with such ardent longing that the hosts of earth and heaven would be powerless to deter him. Say: This is a Revelation around which every proof and testimony doth circle. Thus hath it been sent down by your Lord, the God of Mercy, if ye be of them that judge aright. Say: This is the very soul of all Scriptures which hath been breathed into the Pen of the Most High, causing all created beings to be dumbfounded, save only those who have been enraptured by the gentle breezes of My loving-kindness and the sweet savours of My bounties which have pervaded the whole of creation.
  O people of the Bayan! Fear ye the Most Merciful and consider what He hath revealed in another passage. He said: "The Qiblih is indeed He Whom God will make manifest; whenever He moveth, it moveth, until He shall come to rest." Thus was it set down by the Supreme Ordainer when He desired to make mention of this Most Great Beauty. Meditate on this, O people, and be not of them that wander distraught in the wilderness of error. If ye reject Him at the bidding of your idle fancies, where then is the Qiblih to which ye will turn, O assemblage of the heedless? Ponder ye this verse, and judge equitably before God, that haply ye may glean the pearls of mysteries from the ocean that surgeth in My Name, the All-Glorious, the Most High.
  Let none, in this Day, hold fast to aught save that which hath been manifested in this Revelation. Such is the decree of God, aforetime and hereafter-a decree wherewith the Scriptures of the Messengers of old have been adorned. Such is the admonition of the Lord, aforetime and hereafter-an admonition wherewith the preamble to the Book of Life hath been embellished, did ye but perceive it. Such is the commandment of the Lord, aforetime and hereafter; beware lest ye choose instead the part of ignominy and abasement. Naught shall avail you in this Day but God, nor is there any refuge to flee to save Him, the Omniscient, the All-Wise. Whoso hath known Me hath known the Goal of all desire, and whoso hath turned unto Me hath turned unto the Object of all adoration. Thus hath it been set forth in the Book, and thus hath it been decreed by God, the Lord of all worlds. To read but one of the verses of My Revelation is better than to peruse the Scriptures of both the former and latter generations. This is the Utterance of the All-Merciful, would that ye had ears to hear! Say: This is the essence of knowledge, did ye but understand.
  And now consider what hath been revealed in yet another passage, that perchance ye may forsake your own concepts and set your faces towards God, the Lord of being. He+F1 hath said: "It is unlawful to enter into marriage save with a believer in the Bayan. Should only one party to a marriage embrace this Cause, his or her possessions will become unlawful to the other, until such time as the latter hath converted. This law, +F1 The Bab however, will only take effect after the exaltation of the Cause of Him Whom We shall manifest in truth, or of that which hath already been made manifest in justice. Ere this, ye are at liberty to enter into wedlock as ye wish, that haply by this means ye may exalt the Cause of God." Thus hath the Nightingale sung with sweet melody upon the celestial bough, in praise of its Lord, the All-Merciful. Well is it with them that hearken.
  O people of the Bayan, I adjure you by your Lord, the God of mercy, to look with the eye of fairness upon this utterance which hath been sent down through the power of truth, and not to be of those who see the testimony of God yet reject and deny it. They, in truth, are of those who will assuredly perish. The Point of the Bayan hath explicitly made mention in this verse of the exaltation of My Cause before His own Cause; unto this will testify every just and understanding mind. As ye can readily witness in this day, its exaltation is such as none can deny save those whose eyes are drunken in this mortal life and whom a humiliating chastisement awaiteth in the life to come.
  Say: By the righteousness of God! I, verily, am His Best-Beloved; and at this moment He listeneth to these verses descending from the Heaven of Revelation and bewaileth the wrongs ye have committed in these days. Fear God, and join not with the aggressor. Say: O people, should ye choose to disbelieve in Him, refrain at least from rising up against Him. By God! Sufficient are the hosts of tyranny that are leagued against Him!
  'Verily, there is none other God besides Me, the One, the Incomparable, the Omniscient, the All-Informed.'" This is a station which God hath assigned exclusively to this sublime, this unique and wondrous Revelation. This is a token of His bounteous favour, if ye be of them who comprehend, and a sign of His irresistible decree. This is His Most Great Name, His Most Exalted Word, and the Dayspring of His Most Excellent Titles, if ye could understand. Nay more, through Him every Fountainhead, every Dawning-place of Divine guidance is made manifest. Reflect, O people, on that which hath been sent down in truth; ponder thereon, and be not of the transgressors.
  Consort with all religions with amity and concord, that they may inhale from you the sweet fragrance of God. Beware lest amidst men the flame of foolish ignorance overpower you. All things proceed from God and unto Him they return. He is the source of all things and in Him all things are ended.
  We shall, if it be God's will and purpose, set forth erelong the measure of its assessment. He, verily, expoundeth whatsoever He desireth by virtue of His own knowledge, and He, of a truth, is Omniscient and All-Wise.
  It is unlawful to beg, and it is forbidden to give to him who beggeth. All have been enjoined to earn a living, and as for those who are incapable of doing so, it is incumbent on the Deputies of God and on the wealthy to make adequate provision for them. Keep ye the statutes and commandments of God; nay, guard them as ye would your very eyes, and be not of those who suffer grievous loss.
  Ye have been forbidden in the Book of God to engage in contention and conflict, to strike another, or to commit similar acts whereby hearts and souls may be saddened. A fine of nineteen mithqals of gold had formerly been prescribed by Him Who is the Lord of all mankind for anyone who was the cause of sadness to another; in this Dispensation, however, He hath absolved you thereof and exhorteth you to show forth righteousness and piety. Such is the commandment which He hath enjoined upon you in this resplendent Tablet. Wish not for others what ye wish not for yourselves; fear God, and be not of the prideful. Ye are all created out of water, and unto dust shall ye return. Reflect upon the end that awaiteth you, and walk not in the ways of the oppressor. Give ear unto the verses of God which He Who is the sacred Lote-Tree reciteth unto you. They are assuredly the infallible balance, established by God, the Lord of this world and the next. Through them the soul of man is caused to wing its flight towards the Dayspring of Revelation, and the heart of every true believer is suffused with light. Such are the laws which God hath enjoined upon you, such His commandments prescribed unto you in His Holy Tablet; obey them with joy and gladness, for this is best for you, did ye but know.
  Recite ye the verses of God every morn and eventide. Whoso faileth to recite them hath not been faithful to the Covenant of God and His Testament, and whoso turneth away from these holy verses in this Day is of those who throughout eternity have turned away from God. Fear ye God, O My servants, one and all. Pride not yourselves on much reading of the verses or on a multitude of pious acts by night and day; for were a man to read a single verse with joy and radiance it would be better for him than to read with lassitude all the Holy Books of God, the Help in Peril, the Self-Subsisting. Read ye the sacred verses in such measure that ye be not overcome by languor and despondency. Lay not upon your souls that which will weary them and weigh them down, but rather what will lighten and uplift them, so that they may soar on the wings of the Divine verses towards the Dawning-place of His manifest signs; this will draw you nearer to God, did ye but comprehend.
  Whoever hath been transported by the rapture born of adoration for My Name, the Most Compassionate, will recite the verses of God in such wise as to captivate the hearts of those yet wrapped in slumber. Well is it with him who hath quaffed the Mystic Wine of everlasting life from the utterance of his merciful Lord in My Name-a Name through which every lofty and majestic mountain hath been reduced to dust.
  Ye have been enjoined to renew the furnishings of your homes after the passing of each nineteen years; thus hath it been ordained by One Who is Omniscient and All-Perceiving. He, verily, is desirous of refinement, both for you yourselves and for all that ye possess; lay not aside the fear of God and be not of the negligent. Whoso findeth that his means are insufficient to this purpose hath been excused by God, the Ever-Forgiving, the Most Bounteous.
  Should anyone wax angry with you, respond to him with gentleness; and should anyone upbraid you, forbear to upbraid him in return, but leave him to himself and put your trust in God, the omnipotent Avenger, the Lord of might and justice.
  Ye have been prohibited from making use of pulpits. Whoso wisheth to recite unto you the verses of his Lord, let him sit on a chair placed upon a dais, that he may make mention of God, his Lord, and the Lord of all mankind. It is pleasing to God that ye should seat yourselves on chairs and benches as a mark of honour for the love ye bear for Him and for the Manifestation of His glorious and resplendent Cause.
  Whensoever ye be invited to a banquet or festive occasion, respond with joy and gladness, and whoever fulfilleth his promise will be safe from reproof. This is a Day on which each of God's wise decrees hath been expounded.
  Behold, the "mystery of the Great Reversal in the Sign of the Sovereign" hath now been made manifest. Well is it with him whom God hath aided to recognize the "Six" raised up by virtue of this "Upright Alif"; he, verily, is of those whose faith is true. How many the outwardly pious who have turned away, and how many the wayward who have drawn nigh, exclaiming:
  "All praise be to Thee, O Thou the Desire of the worlds!" In truth, it is in the hand of God to give what He willeth to whomsoever He willeth, and to withhold what He pleaseth from whomsoever He may wish. He knoweth the inner secrets of the hearts and the meaning hidden in a mocker's wink. How many an embodiment of heedlessness who came unto Us with purity of heart have We established upon the seat of Our acceptance; and how many an exponent of wisdom have We in all justice consigned to the fire. We are, in truth, the One to judge. He it is Who is the manifestation of "God doeth whatsoever He pleaseth", and abideth upon the throne of "He ordaineth whatsoever He chooseth".
  Blessed is the one who discovereth the fragrance of inner meanings from the traces of this Pen through whose movement the breezes of God are wafted over the entire creation, and through whose stillness the very essence of tranquillity appeareth in the realm of being. Glorified be the All-Merciful, the Revealer of so inestimable a bounty. Say: Because He bore injustice, justice hath appeared on earth, and because He accepted abasement, the majesty of God hath shone forth amidst mankind.
  Promote ye the development of the cities of God and His countries, and glorify Him therein in the joyous accents of His well-favoured ones. In truth, the hearts of men are edified through the power of the tongue, even as houses and cities are built up by the hand and other means. We have assigned to every end a means for its accomplishment; avail yourselves thereof, and place your trust and confidence in God, the Omniscient, the All-Wise.
  Blessed is the man that hath acknowledged his belief in God and in His signs, and recognized that "He shall not be asked of His doings". Such a recognition hath been made by God the ornament of every belief and its very foundation. Upon it must depend the acceptance of every goodly deed. Fasten your eyes upon it, that haply the whisperings of the rebellious may not cause you to slip.
  Whoso hath not recognized this sublime and fundamental verity, and hath failed to attain this most exalted station, the winds of doubt will agitate him, and the sayings of the infidels will distract his soul. He that hath acknowledged this principle will be endowed with the most perfect constancy. All honour to this all-glorious station, the remembrance of which adorneth every exalted Tablet. Such is the teaching which God bestoweth on you, a teaching that will deliver you from all manner of doubt and perplexity, and enable you to attain unto salvation in both this world and in the next. He, verily, is the Ever-Forgiving, the Most Bountiful. He it is Who hath sent forth the Messengers, and sent down the Books to proclaim "There is none other God but Me, the Almighty, the All-Wise".
  O Land of Kaf and Ra!+F1 We, verily, behold thee in a state displeasing unto God, and see proceeding from thee that which is inscrutable to anyone save Him, the Omniscient, the All-Informed; and We perceive that which secretly and stealthily diffuseth from thee. With Us is the knowledge of all things, inscribed in a lucid Tablet. Sorrow not for that which hath befallen thee. Erelong will God raise up within thee men endued with mighty valour, who will magnify My Name with such constancy that neither will they be deterred by the evil suggestions of the divines, nor will they be kept back by the insinuations of the sowers of doubt. With their own eyes will they behold God, and with their own lives will they render Him victorious. These, truly, are of those who are steadfast.
  O concourse of divines! When My verses were sent down, and My clear tokens were revealed, We found you behind the veils. This, verily, is a strange thing. Ye glory in My Name, yet ye recognized Me not at the time your Lord, the All-Merciful, appeared amongst you with proof and testimony. We have rent the veils asunder. Beware lest ye shut out the people by yet another veil. Pluck asunder the chains of vain imaginings, in the name of the Lord of all men, and be not of the deceitful. Should ye turn unto God and embrace His Cause, spread not disorder within it, and measure not the Book of God with your selfish desires. This, verily, is the counsel of God aforetime and hereafter, and to this God's witnesses and chosen ones, yea, each and every one of Us, do solemnly attest.
  Though he was occupied both night and day in setting down what he conceived to be the laws and ordinances of God, yet when He Who is the Unconstrained appeared, not one letter thereof availed him, or he would not have turned away from a Countenance that hath illumined the faces of the well-favoured of the Lord. Had ye believed in God when He revealed Himself, the people would not have turned aside from Him, nor would the things ye witness today have befallen Us. Fear God, and be not of the heedless.
  Beware lest any name debar you from Him Who is the Possessor of all names, or any word shut you out from this Remembrance of God, this Source of Wisdom amongst you. Turn unto God and seek His protection, O concourse of divines, and make not of yourselves a veil between Me and My creatures. Thus doth your Lord admonish you, and command you to be just, lest your works should come to naught and ye yourselves be oblivious of your plight. Shall he who denieth this Cause be able to vindicate the truth of any cause throughout creation? Nay, by Him Who is the Fashioner of the universe! Yet the people are wrapped in a palpable veil. Say: Through this Cause the day-star of testimony hath dawned, and the luminary of proof hath shed its radiance upon all that dwell on earth. Fear God, O men of insight, and be not of those who disbelieve in Me. Take heed lest the word "Prophet" withhold you from this Most Great Announcement, or any reference to "Vicegerency" debar you from the sovereignty of Him Who is the Vicegerent of God, which overshadoweth all the worlds. Every name hath been created by His Word, and every cause is dependent on His irresistible, His mighty and wondrous Cause. Say: This is the Day of God, the Day on which naught shall be mentioned save His own Self, the omnipotent Protector of all worlds. This is the Cause that hath made all your superstitions and idols to tremble.
  We, verily, see amongst you him who taketh hold of the Book of God and citeth from it proofs and arguments wherewith to repudiate his Lord, even as the followers of every other Faith sought reasons in their Holy Books for refuting Him Who is the Help in Peril, the Self-Subsisting. Say: God, the True One, is My witness that neither the Scriptures of the world, nor all the books and writings in existence, shall, in this Day, avail you aught without this, the Living Book, Who proclaimeth in the midmost heart of creation: "Verily, there is none other God but Me, the All-Knowing, the All-Wise."
  O concourse of divines! Beware lest ye be the cause of strife in the land, even as ye were the cause of the repudiation of the Faith in its early days. Gather the people around this Word that hath made the pebbles to cry out: "The Kingdom is God's, the Dawning-place of all signs!" Thus doth your Lord admonish you, as a bounty on His part; He, of a truth, is the Ever-Forgiving, the Most Generous.
  Call ye to mind Karim, and how, when We summoned him unto God, he waxed disdainful, prompted by his own desires; yet We had sent him that which was a solace to the eye of proof in the world of being and the fulfilment of God's testimony to all the denizens of earth and heaven. As a token of the grace of Him Who is the All-Possessing, the Most High, We bade him embrace the Truth. But he turned away until, as an act of justice from God, angels of wrath laid hold upon him. Unto this We truly were a witness.
  Tear the veils asunder in such wise that the inmates of the Kingdom will hear them being rent. This is the command of God, in days gone by and for those to come. Blessed the man that observeth that whereunto he was bidden, and woe betide the negligent.
  We, of a certainty, have had no purpose in this earthly realm save to make God manifest and to reveal His sovereignty; sufficient unto Me is God for a witness. We, of a certainty, have had no intent in the celestial Kingdom but to exalt His Cause and glorify His praise; sufficient unto Me is God for a protector. We, of a certainty, have had no desire in the Dominion on high except to extol God and what hath been sent down by Him; sufficient unto Me is God for a helper.
  Happy are ye, O ye the learned ones in Baha. By the Lord! Ye are the billows of the Most Mighty Ocean, the stars of the firmament of Glory, the standards of triumph waving betwixt earth and heaven. Ye are the manifestations of steadfastness amidst men and the daysprings of Divine Utterance to all that dwell on earth. Well is it with him that turneth unto you, and woe betide the froward. This day, it behoveth whoso hath quaffed the Mystic Wine of everlasting life from the Hands of the loving-kindness of the Lord his God, the Merciful, to pulsate even as the throbbing artery in the body of mankind, that through him may be quickened the world and every crumbling bone.
  O Pen of the Most High! Move Thou upon the Tablet at the bidding of Thy Lord, the Creator of the Heavens, and tell of the time when He Who is the Dayspring of Divine Unity purposed to direct His steps towards the School of Transcendent Oneness; haply the pure in heart may gain thereby a glimpse, be it as small as a needle's eye, of the mysteries of Thy Lord, the Almighty, the Omniscient, that lie concealed behind the veils. Say: We, indeed, set foot within the School of inner meaning and explanation when all created things were unaware. We saw the words sent down by Him Who is the All-Merciful, and We accepted the verses of God, the Help in Peril, the Self-Subsisting, which He+F1 presented unto Us, and hearkened unto that which He had solemnly affirmed in the Tablet. This we assuredly did behold. And We assented to His wish through Our behest, for truly We are potent to command.
  O people of the Bayan! We, verily, set foot within the School of God when ye lay slumbering; and We perused the Tablet while ye were fast asleep. By the one true God! We read the Tablet ere it was revealed, while ye were unaware, and We had perfect knowledge of the Book when ye were yet unborn. These words are to your measure, not to God's. To this testifieth that which is enshrined within His knowledge, if ye be of them that comprehend; and to this the tongue of the Almighty doth bear witness, if ye be of those who understand. I swear by God, were We to lift the veil, ye would be dumbfounded.
  Take heed that ye dispute not idly concerning the Almighty and His Cause, for lo! He hath appeared amongst you invested with a Revelation so great as to encompass all things, whether of the past or of the future. Were We to address Our theme by speaking in the language of the inmates of the Kingdom, We would say: "In truth, God created that School ere He created heaven and earth, and We entered it before the letters B and E were joined and knit together." Such is the language of Our servants in Our Kingdom; consider what the tongue of the dwellers of Our exalted Dominion would utter, for We have taught them Our knowledge and have revealed to them whatever had lain hidden in God's wisdom. Imagine then what the Tongue of Might and Grandeur would utter in His All-Glorious Abode!
  This is not a Cause which may be made a plaything for your idle fancies, nor is it a field for the foolish and faint of heart. By God, this is the arena of insight and detachment, of vision and upliftment, where none may spur on their chargers save the valiant horsemen of the Merciful, who have severed all attachment to the world of being. These, truly, are they that render God victorious on earth, and are the dawning-places of His sovereign might amidst mankind.
  Beware lest aught that hath been revealed in the Bayan should keep you from your Lord, the Most Compassionate. God is My witness that the Bayan was sent down for no other purpose than to celebrate My praise, did ye but know! In it the pure in heart will find only the fragrance of My love, only My Name that overshadoweth all that seeth and is seen. Say: Turn ye, O people, unto that which hath proceeded from My Most Exalted Pen. Should ye inhale therefrom the fragrance of God, set not yourselves against Him, nor deny yourselves a portion of His gracious favour and His manifold bestowals. Thus doth your Lord admonish you; He, verily, is the Counsellor, the Omniscient.
  Whatsoever ye understand not in the Bayan, ask it of God, your Lord and the Lord of your forefathers. Should He so desire, He will expound for you that which is revealed therein, and disclose to you the pearls of Divine knowledge and wisdom that lie concealed within the ocean of its words. He, verily, is supreme over all names; no God is there but Him, the Help in Peril, the Self-Subsisting.
  Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths. Take heed that ye do not vacillate in your determination to embrace the truth of this Cause-a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established. With faces beaming with joy, hasten ye unto Him. This is the changeless Faith of God, eternal in the past, eternal in the future.
  Let him that seeketh, attain it; and as to him that hath refused to seek it-verily, God is Self-Sufficient, above any need of His creatures.
  Say: This is the infallible Balance which the Hand of God is holding, in which all who are in the heavens and all who are on the earth are weighed, and their fate determined, if ye be of them that believe and recognize this truth. Say: This is the Most Great Testimony, by which the validity of every proof throughout the ages hath been established, would that ye might be assured thereof. Say: Through it the poor have been enriched, the learned enlightened, and the seekers enabled to ascend unto the presence of God. Beware lest ye make it a cause of dissension amongst you. Be ye as firmly settled as the immovable mountain in the Cause of your Lord, the Mighty, the Loving.
  Say: O source of perversion! Abandon thy wilful blindness, and speak forth the truth amidst the people. I swear by God that I have wept for thee to see thee following thy selfish passions and renouncing Him Who fashioned thee and brought thee into being. Call to mind the tender mercy of thy Lord, and remember how We nurtured thee by day and by night for service to the Cause. Fear God, and be thou of the truly repentant. Granted that the people were confused about thy station, is it conceivable that thou thyself art similarly confused? Tremble before thy Lord and recall the days when thou didst stand before Our throne, and didst write down the verses that We dictated unto
   thee-verses sent down by God, the Omnipotent Protector, the Lord of might and power. Beware lest the fire of thy presumptuousness debar thee from attaining to God's Holy Court. Turn unto Him, and fear not because of thy deeds. He, in truth, forgiveth whomsoever He desireth as a bounty on His part; no God is there but Him, the Ever-Forgiving, the All-Bounteous.
  We admonish thee solely for the sake of God. Shouldst thou accept this counsel, thou wilt have acted to thine own behoof; and shouldst thou reject it, thy Lord, verily, can well dispense with thee, and with all those who, in manifest delusion, have followed thee. Behold! God hath laid hold on him who led thee astray. Return unto God, humble, submissive and lowly; verily, He will put away from thee thy sins, for thy Lord, of a certainty, is the Forgiving, the Mighty, the All-Merciful.
  This is the Counsel of God; would that thou mightest heed it! This is the Bounty of God; would that thou mightest receive it! This is the Utterance of God; if only thou wouldst apprehend it! This is the Treasure of God; if only thou couldst understand!
  This is a Book which hath become the Lamp of the Eternal unto the world, and His straight, undeviating Path amidst the peoples of the earth. Say: This is the Dayspring of Divine knowledge, if ye be of them that understand, and the Dawning-place of God's commandments, if ye be of those who comprehend.
  O members of parliaments throughout the world! Select ye a single language for the use of all on earth, and adopt ye likewise a common script. God, verily, maketh plain for you that which shall profit you and enable you to be independent of others. He, of a truth, is the Most Bountiful, the All-Knowing, the All-Informed.
  It hath been forbidden you to smoke opium. We, truly, have prohibited this practice through a most binding interdiction in the Book. Should anyone partake thereof, assuredly he is not of Me. Fear God, O ye endued with understanding!

1.00_-_The_way_of_what_is_to_come, #The Red Book Liber Novus, #C. G. Jung, #Psychology
    [Isaiah said: Who hath believed our report? and to whom is the arm of the Lord revealed? For he shall grow up before him as a tender plant, and as a root out of a dryground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (Isaiah 53: 1-4)] 2
    [For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)] 3
    But the supreme meaning is the path) the way and the bridge to what is to come. That is the God yet to come. It is not the coming God himself but his image which appears in the supreme meaning 7. God is an image) and those who worship him must worship him in the images of the supreme meaning.
    The other Gods died of their temporality, yet the supreme meaning never dies, it turns into meaning and then into absurdity, and out of the fire and blood of their collision the supreme meaning rises up rejuvenated anew.
    The image of God has a shadow. The supreme meaning is real and casts a shadow. For what can be actual and corporeal and have no shadow?
    The image of God throws a shadow that is just as great as itself.
    9 The spirit of this time tempted me with the thought that all this belongs to the shadowiness of the God-image. This would be pernicious deception, since the shadow is nonsense, but one of both of the essences of the Godhead.
    I resisted recognizing that the everyday belongs to the image of the Godhead. I fled this thought, I hid myself behind the highest and coldest stars.
    The spirit of this time whispered to me: This supreme meaning, this image of God, this melting together of the hot and the cold, that is you and only you. But the spirit of the depths spoke to me: 11 You are an image of the unending world, all the last mysteries of becoming and passing away live in you. If you did not possess all this, how could you know?
    But the spirit of the depths stepped up to me and said: "What you speak is. The greatness is, the intoxication is, the undignified, sick, paltry dailiness is. It runs in all the streets, lives in all the houses, and rules the day of all humanity. Even the eternal stars are commonplace. It is the great mistress and the one essence of God.
    Believe me. 23 It is no teaching and no instruction that I give you. On what basis should I presume to teach you? I give you news of the way of this man, but not of your own way. My path is not your path therefore I fol. i(v)/ii(r) cannot teach you. The way is within us, but not in Gods, nor in teachings, 24 nor in laws. Within us is the way, the truth, and the life.
    The one eye of the Godhead is blind, the one ear of the Godhead is deaf, the order of its being crossed by chaos. So be patient with the crippledness of the world and do not overvalue its consummate beauty. 29
    2. In 1921, Jung cited the first three verses of this passage (from Luther's Bible), noting: "The birth of the Savior, the development of the redeeming symbol, takes place where one does not expect it, and from precisely where a solution is most improbable" (Psychological Types, CW 6, 439).
    3. In 1921, Jung cited this passage, noting: "The nature of the redeeming symbol is that of a child, that is the childlikeness or presuppositionlessness of the attitude belongs to the symbol and its function. This 'childlike' attitude necessarily brings with it another guiding principle in place of self-will and rational intentions, whose 'Godlikeness' is synonymous with 'superiority.' Since it is of an irrational nature, the guiding principle appears in a miraculous form. Isaiah expresses his connection very well (9:5) ... These honorific titles reproduce the essential qualities of the redeeming symbol. The criterion of 'Godlike' effect is the irresistible power of the unconscious impulses" (psychological Types, cw 6, 442-43).
    4. In 1955/56, Jung noted that the union of the opposites of the destructive and constructive powers of the unconscious paralleled the Messianic state of fulfillment depicted in this passage (Mysterium Coniunctionis, CW 14, 258).
    6. The Draft continues: then one whom I did not know, but who evidently had such knowledge, said to me: What a strange task you have! You must disclose your innermost and lowermost. /This I resisted since I hated nothing more than that which seemed to me unchaste and insolent (p. I).
    7. In Transformations and Symbols of the Libido (1912), Jung interpreted God as a symbol of the libido (CW B, III). In his subsequent work, Jung laid great emphasis on the distinction between the God image and the metaphysical existence of God (cf passages added to the revised retitled
    1952 edition, Symbols ofTraniformation, CW 5, 95).

1.01_-_Appearance_and_Reality, #The Problems of Philosophy, #Bertrand Russell, #Philosophy
  There are two different questions involved when we ask whether matter exists, and it is important to keep them clear. We commonly mean by
  'matter' something which is opposed to 'mind', something which we think of as occupying space and as radically incapable of any sort of thought or consciousness. It is chiefly in this sense that Berkeley denies matter; that is to say, he does not deny that the sense-data which we commonly take as signs of the existence of the table are really signs of the existence of _something_ independent of us, but he does deny that this something is non-mental, that it is neither mind nor ideas entertained by some mind. He admits that there must be something which continues to exist when we go out of the room or shut our eyes, and that what we call seeing the table does really give us reason for believing in something which persists even when we are not seeing it. But he thinks that this something cannot be radically different in nature from what we see, and cannot be independent of seeing altogether, though it must be independent of _our_ seeing. He is thus led to regard the 'real' table as an idea in the mind of God. Such an idea has the required permanence and independence of ourselves, without being--as matter would otherwise be--something quite unknowable, in the sense that we can only infer it, and can never be directly and immediately aware of it.
  Other philosophers since Berkeley have also held that, although the table does not depend for its existence upon being seen by me, it does depend upon being seen (or otherwise apprehended in sensation) by
  _some_ mind--not necessarily the mind of God, but more often the whole collective mind of the universe. This they hold, as Berkeley does, chiefly because they think there can be nothing real--or at any rate nothing known to be real except minds and their thoughts and feelings.
  But these philosophers, though they deny matter as opposed to mind, nevertheless, in another sense, admit matter. It will be remembered that we asked two questions; namely, (1) Is there a real table at all? (2) If so, what sort of object can it be? Now both Berkeley and Leibniz admit that there is a real table, but Berkeley says it is certain ideas in the mind of God, and Leibniz says it is a colony of souls. Thus both of them answer our first question in the affirmative, and only diverge from the views of ordinary mortals in their answer to our second question. In fact, almost all philosophers seem to be agreed that there is a real table: they almost all agree that, however much our sense-data--colour, shape, smoothness, etc.--may depend upon us, yet their occurrence is a sign of something existing independently of us, something differing, perhaps, completely from our sense-data, and yet to be regarded as causing those sense-data whenever we are in a suitable relation to the real table.
  Such questions are bewildering, and it is difficult to know that even the strangest hypotheses may not be true. Thus our familiar table, which has roused but the slightest thoughts in us hitherto, has become a problem full of surprising possibilities. The one thing we know about it is that it is not what it seems. Beyond this modest result, so far, we have the most complete liberty of conjecture. Leibniz tells us it is a community of souls: Berkeley tells us it is an idea in the mind of God; sober science, scarcely less wonderful, tells us it is a vast collection of electric charges in violent motion.

1.01_-_Description_of_the_Castle, #The Interior Castle or The Mansions, #Saint Teresa of Avila, #Christianity
  THE FIRST MANSIONS:Chapter I. Description of the Castle
    1. Plan of this book. 2. The Interior Castle. 3. Our curable self ignorance. 4. God dwells in the centre of the soul. 5. Why all souls do not receive certain favours. 6. Reasons for speaking of these favours. 7. The entrance of the Castle. 8. Entering into oneself. 9. Prayer. 10. Those who dwell in the first mansion. 11. Entering. 12. Difficulties of the subject.
  2.: I thought of the soul as resembling a castle,1' formed of a single diamond or a very transparent crystal,2' and containing many rooms, just as in heaven there are many mansions.3' If we reflect, sisters, we shall see that the soul of the just man is but a paradise, in which, God tells us, He takes His delight.4' What, do you imagine, must that dwelling be in which a King so mighty, so wise, and so pure, containing in Himself all good, can delight to rest? Nothing can be compared to the great beauty and capabilities of a soul; however keen our intellects may be, they are as unable to comprehend them as to comprehend God, for, as He has told us, He created us in His own image and likeness.5
  3.: As this is so, we need not tire ourselves by trying to realize all the beauty of this castle, although, being His creature, there is all the difference between the soul and God that there is between the creature and the Creator; the fact that it is made in God's image teaches us how great are its dignity and loveliness. It is no small misfortune and disgrace that, through our own fault, we neither understand our nature nor our origin. Would it not be gross ignorance, my daughters, if, when a man was questioned about his name, or country, or parents, he could not answer? Stupid as this would be, it is unspeakably more foolish to care to learn nothing of our nature except that we possess bodies, and only to realize vaguely that we have souls, because people say so and it is a doctrine of faith. Rarely do we reflect upon what gifts our souls may possess, Who dwells within them, or how extremely precious they are. Therefore we do little to preserve their beauty; all our care is concentrated on our bodies, which are but the coarse setting of the diamond, or the outer walls of the castle.6
  4.: Let us imagine, as I said, that there are many rooms in this castle, of which some are above, some below, others at the side; in the centre, in the very midst of them all, is the principal chamber in which God and the soul hold their most secret intercourse.7' Think over this comparison very carefully; God grant it may enlighten you about the different kinds of graces He is pleased to bestow upon the soul. No one can know all about them, much less a person so ignorant as I am. The knowledge that such things are possible will console you greatly should our Lord ever grant you any of these favours; people themselves deprived of them can then at least praise Him for His great goodness in bestowing them on others. The thought of heaven and the happiness of the saints does us no harm, but cheers and urges us to win this joy for ourselves, nor will it injure us to know that during this exile God can communicate Himself to us loathsome worms; it will rather make us love Him for such immense goodness and infinite mercy.
  5.: I feel sure that vexation at thinking that during our life on earth God can bestow these graces on the souls of others shows a want of humility and charity for one's neighbour, for why should we not feel glad at a brother's receiving divine favours which do not deprive us of our own share? Should we not rather rejoice at His Majesty's thus manifesting His greatness wherever He chooses?8' Sometimes our Lord acts thus solely for the sake of showing His power, as He declared when the Apostles questioned whether the blind man whom He cured had been suffering for his own or his parents' sins.9' God does not bestow soul speaks of that sovereign grace of God in taking it into the house of His love, which is the union or transformation of love in God . . . The cellar is the highest degree of love to which the soul can attain in this life, and is therefore said to be the inner. It follows from this that there are other cellars not so interior; that is, the degrees of love by which souls reach to this, the last. These cellars are seven in number, and the soul has entered them all when it has in perfection the seven gifts of the Holy Ghost, so far as it is possible for it. . . . Many souls reach and enter the first cellar, each according to the perfection of its love, but the last and inmost cellar is entered by few in this world, because therein is wrought the perfect union with God, the union of the spiritual marriage.' A Spiritual Canticle, stanza xxvi. 1-3. Concept. ch. vi. (Minor Works of St. Teresa.) these favours on certain souls because they are more holy than others who do not receive them, but to manifest His greatness, as in the case of St. Paul and St. Mary Magdalen, and that we may glorify Him in His creatures.
  6.: People may say such things appear impossible and it is best not to scandalize the weak in faith by speaking about them. But it is better that the latter should disbelieve us, than that we should desist from enlightening souls which receive these graces, that they may rejoice and may endeavour to love God better for His favours, seeing He is so mighty and so great. There is no danger here of shocking those for whom I write by treating of such matters, for they know and believe that God gives even greater proofs of His love. I am certain that if any one of you doubts the truth of this, God will never allow her to learn it by experience, for He desires that no limits should be set to His work: therefore, never discredit them because you are not thus led yourselves.
  8.: Certain books on prayer that you have read advise the soul to enter into itself,10' and this is what I mean. I was recently told by a great theologian that souls without prayer are like bodies, palsied and lame, having hands and feet they cannot use.' Just so, there are souls so infirm and accustomed to think of nothing but earthly matters, that there seems no cure for them. It appears impossible for them to retire into their own hearts; accustomed as they are to be with the reptiles and other creatures which live outside the castle, they have come at last to imitate their habits. Though these souls are by their nature so richly endowed, capable of communion even with God Himself, yet their case seems hopeless. Unless they endeavour to understand and remedy their most miserable plight, their minds will become, as it were, bereft of movement, just as Lot's wife became a pillar of salt for looking backwards in disobedience to God's command.11
  9.: As far as I can understand, the gate by which to enter this castle is prayer and meditation. I do not allude more to mental than to vocal prayer, for if it is prayer at all, the mind must take part in it. If a person neither considers to Whom he is addressing himself, what he asks, nor what he is who ventures to speak to God, although his lips may utter many words, I do not call it prayer.12' Sometimes, indeed, one may pray devoutly without making all these considerations through having practised them at other times. The custom of speaking to God Almighty as freely as with a slave-caring nothing whether the words are suitable or not, but simply saying the first thing that comes to mind from being learnt by rote by frequent repetition-cannot be called prayer: God grant that no Christian may address Him in this manner. I trust His Majesty will prevent any of you, sisters, from doing so. Our habit in this Order of conversing about spiritual matters is a good preservative against such evil ways.
  10.: Let us speak no more of these crippled souls, who are in a most miserable and dangerous state, unless our Lord bid them rise, as He did the palsied man who had waited more than thirty years at the pool of Bethsaida.13' We will now think of the others who at last enter the precincts of the castle; they are still very worldly, yet have some desire to do right, and at times, though rarely, commend themselves to God's care. They think about their souls every now and then; although very busy, they pray a few times a month, with minds generally filled with a thousand other matters, for where their treasure is, there is their heart also.14' Still, occasionally they cast aside these cares; it is a great boon for them to realize to some extent the state of their souls, and to see that they will never reach the gate by the road they are following.
  12.: You may think, my daughters, that all this does not concern you, because, by God's grace, you are farther advanced; still, you must be patient with me, for I can explain myself on some spiritual matters concerning prayer in no other way. May our Lord enable me to speak to the point; the subject is most difficult to understand without personal experience of such graces. Any one who has received them will know how impossible it is to avoid touching on subjects which, by the mercy of God, will never apply to us.

1.01_-_Economy, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  I sometimes wonder that we can be so frivolous, I may almost say, as to attend to the gross but somewhat foreign form of servitude called Negro
  Slavery, there are so many keen and subtle masters that enslave both north and south. It is hard to have a southern overseer; it is worse to have a northern one; but worst of all when you are the slave-driver of yourself. Talk of a divinity in man! Look at the teamster on the highway, wending to market by day or night; does any divinity stir within him? His highest duty to fodder and water his horses! What is his destiny to him compared with the shipping interests? Does not he drive for Squire Make-a-stir? How Godlike, how immortal, is he? See how he cowers and sneaks, how vaguely all the day he fears, not being immortal nor divine, but the slave and prisoner of his own opinion of himself, a fame won by his own deeds. Public opinion is a weak tyrant compared with our own private opinion. What a man thinks of himself, that it is which determines, or rather indicates, his fate.
  A man who has at length found something to do will not need to get a new suit to do it in; for him the old will do, that has lain dusty in the garret for an indeterminate period. Old shoes will serve a hero longer than they have served his valet,if a hero ever has a valet,bare feet are older than shoes, and he can make them do. Only they who go to soires and legislative halls must have new coats, coats to change as often as the man changes in them. But if my jacket and trousers, my hat and shoes, are fit to worship God in, they will do; will they not? Who ever saw his old clothes,his old coat, actually worn out, resolved into its primitive elements, so that it was not a deed of charity to bestow it on some poor boy, by him perchance to be bestowed on some poorer still, or shall we say richer, who could do with less? I say, beware of all enterprises that require new clothes, and not rather a new wearer of clothes. If there is not a new man, how can the new clothes be made to fit? If you have any enterprise before you, try it in your old clothes. All men want, not something to _do with_, but something to _do_, or rather something to _be_. Perhaps we should never procure a new suit, however ragged or dirty the old, until we have so conducted, so enterprised or sailed in some way, that we feel like new men in the old, and that to retain it would be like keeping new wine in old bottles. Our moulting season, like that of the fowls, must be a crisis in our lives. The loon retires to solitary ponds to spend it. Thus also the snake casts its slough, and the caterpillar its wormy coat, by an internal industry and expansion; for clothes are but our outmost cuticle and mortal coil. Otherwise we shall be found sailing under false colors, and be inevitably cashiered at last by our own opinion, as well as that of mankind.
  As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel.
  I took down this dwelling the same morning, drawing the nails, and removed it to the pond side by small cartloads, spreading the boards on the grass there to bleach and warp back again in the sun. One early thrush gave me a note or two as I drove along the woodland path. I was informed treacherously by a young Patrick that neighbor Seeley, an
  Irishman, in the intervals of the carting, transferred the still tolerable, straight, and drivable nails, staples, and spikes to his pocket, and then stood when I came back to pass the time of day, and look freshly up, unconcerned, with spring thoughts, at the devastation; there being a dearth of work, as he said. He was there to represent spectatordom, and help make this seemingly insignificant event one with the removal of the Gods of Troy.
  My furniture, part of which I made myself, and the rest cost me nothing of which I have not rendered an account, consisted of a bed, a table, a desk, three chairs, a looking-glass three inches in diameter, a pair of tongs and andirons, a kettle, a skillet, and a frying-pan, a dipper, a wash-bowl, two knives and forks, three plates, one cup, one spoon, a jug for oil, a jug for molasses, and a japanned lamp. None is so poor that he need sit on a pumpkin. That is shiftlessness. There is a plenty of such chairs as I like best in the village garrets to be had for taking them away. Furniture! Thank God, I can sit and I can stand without the aid of a furniture warehouse. What man but a philosopher would not be ashamed to see his furniture packed in a cart and going up country exposed to the light of heaven and the eyes of men, a beggarly account of empty boxes? That is Spauldings furniture. I could never tell from inspecting such a load whether it belonged to a so called rich man or a poor one; the owner always seemed poverty-stricken.
  I believe that what so saddens the reformer is not his sympathy with his fellows in distress, but, though he be the holiest son of God, is his private ail. Let this be righted, let the spring come to him, the morning rise over his couch, and he will forsake his generous companions without apology. My excuse for not lecturing against the use of tobacco is, that I never chewed it; that is a penalty which reformed tobacco-chewers have to pay; though there are things enough I have chewed, which I could lecture against. If you should ever be betrayed into any of these philanthropies, do not let your left hand know what your right hand does, for it is not worth knowing. Rescue the drowning and tie your shoe-strings. Take your time, and set about some free labor.
  Our manners have been corrupted by communication with the saints. Our hymn-books resound with a melodious cursing of God and enduring him forever. One would say that even the prophets and redeemers had rather consoled the fears than confirmed the hopes of man. There is nowhere recorded a simple and irrepressible satisfaction with the gift of life, any memorable praise of God. All health and success does me good, however far off and withdrawn it may appear; all disease and failure helps to make me sad and does me evil, however much sympathy it may have with me or I with it. If, then, we would indeed restore mankind by truly Indian, botanic, magnetic, or natural means, let us first be as simple and well as Nature ourselves, dispel the clouds which hang over our own brows, and take up a little life into our pores. Do not stay to be an overseer of the poor, but endeavor to become one of the worthies of the world.
  They asked a wise man, saying; Of the many celebrated trees which the
  Most High God has created lofty and umbrageous, they call none azad, or free, excepting the cypress, which bears no fruit; what mystery is there in this? He replied; Each has its appropriate produce, and appointed season, during the continuance of which it is fresh and blooming, and during their absence dry and withered; to neither of which states is the cypress exposed, being always flourishing; and of this nature are the azads, or religious independents.Fix not thy heart on that which is transitory; for the Dijlah, or Tigris, will continue to flow through Bagdad after the race of caliphs is extinct: if thy hand has plenty, be liberal as the date tree; but if it affords nothing to give away, be an azad, or free man, like the cypress.

1.01_-_Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  The Vedic religion was in this account only a worship of NatureGods full of solar myths and consecrated by sacrifices and a sacrificial liturgy primitive enough in its ideas and contents, and it is these barbaric prayers that are the much vaunted, haloed and apotheosized Veda.
  There can be no doubt that in the beginning there was a worship of the Powers of the physical world, the Sun, Moon, Heaven and Earth, Wind, Rain and Storm etc., the Sacred Rivers and a number of Gods who presided over the workings of Nature.
  That was the general aspect of the ancient worship in Greece, Rome, India and among other ancient peoples. But in all these countries these Gods began to assume a higher, a psychological function; Pallas Athene who may have been originally a Dawn-Goddess springing in flames from the head of Zeus, the Sky-God, Dyaus of the Veda, has in classical Greece a higher function and was identified by the Romans with their Minerva, the Goddess of learning and wisdom; similarly, Saraswati, a river Goddess, becomes in India the Goddess of wisdom, learning and the arts and crafts: all the Greek deities have undergone a change in this direction - Apollo, the Sun-God, has become a God of poetry and prophecy, Hephaestus the Fire-God a divine smith, God of labour. In India the process was arrested half-way, and the Vedic Gods developed their psychological functions but retained more fixedly their external character and for higher purposes gave place to a new pantheon. They had to give precedence to Puranic deities who developed out of the early company but assumed larger cosmic functions, Vishnu, Rudra, Brahma - developing from the Vedic Brihaspati, or Brahmanaspati, - Shiva, Lakshmi, Durga. Thus in India the change in the Gods was less complete, the earlier deities became the inferior divinities of the Puranic pantheon and this was largely due to the survival of the Rig Veda in which their psychological and their external functions co-existed and are both given a powerful emphasis; there was no such early literary record to maintain the original features of the Gods of Greece and Rome.
  For it is a fact that the tradition of a secret meaning and a mystic wisdom couched in the Riks of the ancient Veda was as old as the Veda itself. The Vedic Rishis believed that their Mantras were inspired from higher hidden planes of consciousness and contained this secret knowledge. The words of the Veda could only be known in their true meaning by one who was himself a seer or mystic; from others the verses withheld their hidden knowledge. In one of Vamadeva's hymns in the fourth Mandala (IV.3.16) the Rishi describes himself as one illumined expressing through his thought and speech words of guidance, "secret words" - nin.ya vacamsi - "seer-wisdoms that utter their inner meaning to the seer" - kavyani kavaye nivacana. The Rishi Dirghatamas speaks of the Riks, the Mantras of the Veda, as existing "in a supreme ether, imperishable and immutable in which all the Gods are seated", and he adds "one who knows not That what shall he do with the Rik?" (I.164.39) He further alludes to four planes from which the speech issues, three of them hidden in the secrecy while the fourth is human, and from there comes the ordinary word; but the word and thought of the Veda belongs to the higher planes (I.164.45).
  hymns, a sacrificial or ritualistic knowledge, a knowledge of the
  Gods and finally a spiritual knowledge; but the last is the true
  sense and when one gets it the others drop or are cut away.
  rest is a sacrificial liturgy, formulas of prayer and praise to the
  Gods meant to induce them to shower on the sacrificers material
  blessings such as plenty of cows, horses, fighting men, sons, food,
  But where is this body of esoteric meaning in the Veda? It is only discoverable if we give a constant and straightforward meaning to the words and formulas employed by the Rishis, especially to the key-words which bear as keystones the whole structure of their doctrine. One such word is the great word, Ritam, Truth; Truth was the central object of the seeking of the mystics, a spiritual or inner Truth, a truth of ourselves, a truth of things, a truth of the world and of the Gods, a truth behind all we are and all that things are. In the ritualistic interpretation this master word of the Vedic knowledge has been interpreted in all kinds of senses according to the convenience or fancy of the interpreter, "truth", "sacrifice", "water", "one who has gone", even "food", not to speak of a number of other meanings; if we do that, there can be no certitude in our dealings with the Veda. But let us consistently give it the same master sense and a strange but clear result emerges. If we apply the same treatment to other standing terms of the Veda, if we give them their ordinary, natural and straightforward meaning and give it constantly and consistently, not monkeying about with their sense or turning them into purely ritualistic expressions, if we allow to certain important words, such as sravas, kratu, the psychological meaning of which they are capable and which they undoubtedly bear in certain passages as when the Veda describes Agni as kratur hr.di, then this result becomes all the more clear, extended, pervasive. If in addition we follow the indications which abound, sometimes the explicit statement of the Rishis about the inner sense of their symbols, interpret in the same sense the significant legends and figures on which they constantly return, the conquest over Vritra and the battle with the Vritras, his powers, the recovery of the Sun, the Waters, the Cows, from the Panis or other Dasyus, the whole Rig Veda reveals itself as a body of doctrine and practice, esoteric, occult, spiritual, such as might have been given by the mystics in any ancient country but which actually survives for us only in theVeda. It is there deliberately hidden by a veil, but the veil is not so thick as we first imagine; we have only to use our eyes and the veil vanishes; the body of the Word, the Truth stands out before us.
  Many of the lines, many whole hymns even of the Veda bear on their face a mystic meaning; they are evidently an occult form of speech, have an inner meaning. When the seer speaks of Agni as "the luminous guardian of the Truth shining out in his own home", or of Mitra and Varuna or other Gods as "in touch with the Truth and making the Truth grow" or as "born in the Truth", these are words of a mystic poet, who is thinking of that inner Truth behind things of which the early sages were the seekers.
  He is not thinking of the Nature-Power presiding over the outer element of fire or of the fire of the ceremonial sacrifice. Or he speaks of Saraswati as one who impels the words of Truth and awakes to right thinkings or as one opulent with the thought: Saraswati awakes to consciousness or makes us conscious of the "Great Ocean and illumines all our thoughts." It is surely not the River Goddess whom he is thus hymning but the Power, theRiver if you will, of inspiration, the word of the Truth, bringing its light into our thoughts, building up in us that Truth, an inner knowledge. The Gods constantly stand out in their psychological functions; the sacrifice is the outer symbol of an inner work, an inner interchange between the Gods and men, - man givingwhat he has, the Gods giving in return the horses of power, the herds of light, the heroes of Strength to be his retinue, winning for him victory in his battle with the hosts of Darkness, Vritras, Dasyus, Panis. When the Rishi says, "Let us become conscious whether by the War-Horse or by the Word of a Strength beyond men", his words have either a mystic significance or they have no coherent meaning at all. In the portions translated in this book we have many mystic verses and whole hymns which, however mystic, tear the veil off the outer sacrificial images covering the real sense of the Veda. "Thought", says the Rishi, "has nourished for us human things in the Immortals, in the Great Heavens; it is the milch-cow which milks of itself the wealth of many forms" - the many kinds of wealth, cows, horses and the rest for which the sacrificer prays; evidently this is no material wealth, it is something which Thought, the Thought embodied in the Mantra, can give and it is the result of the same Thought that nourishes our human things in the Immortals, in the Great Heavens. A process of divinisation, and of a bringing down of great and luminous riches, treasures won from the Gods by the inner work of sacrifice, is hinted at in terms necessarily covert but still for one who knows how to read these secret words, nin.ya vacamsi, sufficiently expressive, kavaye nivacana. Again, Night and Dawn the eternal sisters are like "joyful weaving women weaving the weft of our perfected works into the form of a sacrifice."
  Seats ("places", or "planes"), the three heavens each of them
  and manifest the Gods.2 But what is a ghee-pouring mind, and
  how by pouring ghee can a priest manifest the Gods and the
  triple heavens? But admit the mystical and esoteric meaning
  the inner Flame, the mystic seer-will, kavi-kratu, and that can
  certainly manifest by this process the Gods and the worlds and
  all planes of the being. The Rishis, it must be remembered, were
  here by "water"; he seems to think that the divine horses were very tired and perspiring
  profusely! A Naturalistic interpreter might as well argue that as Indra is a God of the sky,
  the primitive poet might well believe that rain was the perspiration of Indra's horses.
  and in image its symbolic happening, the flow of clarifying light
  and the priest God pouring the clarified butter on the inner selfoffering which brought the experience. This might seem strange
  to a Western mind, but to an Indian mind accustomed to the
  So too the Rishis ask for a son or sons or offspring - apatyam
  - as an element of the wealth for which they pray to the Gods,
  but here too an esoteric sense can be seen, for in certain passages
  in the Veda is used as a symbol. It speaks of the inconscient
  ocean, salilam apraketam, in which the Godhead is involved
  and out of which he is born by his greatness; it speaks also
  cave in the mountain, of the Sun, the cows or herds of the Sun,
  or the Sun-world - svar - by the Gods and the Angiras Rishis.
  The symbol of the Sun is constantly associated with the higher
  One;4 I saw the greatest (best, most glorious) of the embodied
  Gods."5 Then mark how the seer of the Upanishad translates
  this thought or this mystic experience into his own later style,
  r.tam, spoken of in the Vedic verse; the "best of the bodies of the
  Gods" is equivalent to the "fairest form of the Sun", it is the
  supreme Light which is other and greater than all outer light;
  form may be seen. The Sun in both the passages, as constantly
  in the Veda and frequently in the Upanishad, is the Godhead
  of the supreme Truth and Knowledge and his rays are the light
  4 Or, That (the supreme Truth) was one;
  5 Or it means, "I saw the greatest (best) of the bodies of the Gods."
  6 Or, for the law of the Truth, for vision.
  the world of Truth and to live in it. To do so is to unite ourselves
  with the Godhead and to pass from mortality into immortality.
  This is the first and the central teaching of the Vedic mystics.
  the path of Truth, r.tasya panthah.,12 or as it is sometimes called
  the way of the Gods. This is the second mystic doctrine. The
  third is that our life is a battle between the powers of Light
  and Truth, the Gods who are the Immortals and the powers of
  Darkness. These are spoken of under various names as Vritra
  and Vritras, Vala and the Panis, the Dasyus and their kings. We
  have to call in the aid of the Gods to destroy the opposition
  of these powers of Darkness who conceal the Light from us or
  r.tasya dharah.,13 the streams of Heaven and obstruct in every
  way the soul's ascent. We have to invoke the Gods by the inner
  sacrifice, and by the Word call them into us, - that is the specific
  this we must build up ourselves in that Truth. Our sacrifice is a
  journey, a pilgrimage and a battle, - a travel towards the Gods
  and we also make that journey with Agni, the inner Flame, as
  tad ekam,16 which became the central word of the Upanishads.
  The Gods, the powers of Light and Truth are powers and names
  of the One, each God is himself all the Gods or carries them in
  him: there is the one Truth, tat satyam,17 and one bliss to which

1.01_-_Historical_Survey, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
   theological and philosophical thinkers, particularly in the sixteenth and seventeenth centuries. Among those devoted to the study of its theorems were Raymond Lully, the scholastic metaphysician and alchemist ; John Reuchlin, who revived Oriental Philosophy in Europe ; John Baptist von Helmont, the physician and chemist who discovered hydrogen ; Baruch Spinoza, the excommunicated " God- intoxicated " Jewish philosopher ; and Dr. Henry More, the famous Cambridge Platonist. These men, to name but a few among many who have been attracted to the
  Qabalistic ideology, after restlessly searching for a world- view which should disclose to them the true explanations of life, and show the real inner bond uniting all things, found the cravings of their minds at least partially satisfied by its psychological and philosophical system.
  The Zohar is the next major development. This book combining, absorbing, and synthesizing the different features and doctrines of the previous schools, made its ddbut, creating a profound sensation in theological and philosophical circles by reason of its speculations concerning
  God, the doctrine of Emanations, the evolution of the
  Universe, the Soul and its transmigrations, and its final return to the Source of All. The new era in the history of the Qabalah created by the appearance of this storehouse of legend, philosophy, and anecdote, has continued right down to the present day. Yet nearly every writer who has since espoused the doctrines of the Qabalah has made the

1.01_-_Isha_Upanishad, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  4. One unmoving that is swifter than Mind, That the Gods reach not, for It progresses ever in front. That, standing, passes beyond others as they run. In That the Master of Life5 establishes the Waters.6
  18. O God Agni, knowing all things that are manifested, lead us by the good path to the felicity; remove from us the devious attraction of sin.13 To thee completest speech of submission we would dispose.14
  1 There are three possible senses of vasyam, "to be clothed", "to be worn as a garment" and "to be inhabited". The first is the ordinarily accepted meaning. Shankara explains it in this significance, that we must lose the sense of this unreal objective universe in the sole perception of the pure Brahman. So explained the first line becomes a contradiction of the whole thought of the Upanishad which teaches the reconciliation, by the perception of essential Unity, of the apparently incompatible opposites, God and the
  World, Renunciation and Enjoyment, Action and internal Freedom, the One and the
  5 Matarisvan seems to mean "he who extends himself in the Mother or the container" whether that be the containing mother element, Ether, or the material energy called
  Earth in the Veda and spoken of there as the Mother. It is a Vedic epithet of the God
  Vayu, who, representing the divine principle in the Life-energy, Prana, extends himself in Matter and vivifies its forms. Here, it signifies the divine Life-power that presides in all forms of cosmic activity.
  10 In the inner sense of the Veda Surya, the Sun-God, represents the divine Illumination of the Kavi which exceeds mind and forms the pure self-luminous Truth of things. His principal power is self-revelatory knowledge, termed in the Veda "Sight". His realm is described as the Truth, the Law, the Vast. He is the Fosterer or Increaser, for he enlarges and opens man's dark and limited being into a luminous and infinite consciousness. He is the sole Seer, Seer of Oneness and Knower of the Self, and leads him to the highest Sight.
  He is Yama, Controller or Ordainer, for he governs man's action and manifested being by the direct Law of the Truth, satyadharma, and therefore by the right principle of our nature, yathatathyatah.. A luminous power proceeding from the Father of all existence, he reveals in himself the divine Purusha of whom all beings are the manifestations.
  14 The word vidhema is used of the ordering of the sacrifice, the disposal of the offerings to the God and, generally, of the sacrifice or worship itself. The Vedic namas, internal and external obeisance, is the symbol of submission to the divine Being in ourselves and in the world. Here the offering is that of completest submission and the self-surrender of all the faculties of the lower egoistic human nature to the divine Will-force, Agni, so that, free from internal opposition, it may lead the soul of man through the truth towards a felicity full of the spiritual riches, raye. That state of beatitude is intended, self-content in the principle of pure Love and Joy, which the Vedic initiates regarded as the source of the divine existence in the universe and the foundation of the divine life in the human being. It is the deformation of this principle by egoism which appears as desire and the lust of possession in the lower worlds.

1.01_-_On_Love, #unset, #Jordan Peterson, #Psychology
  And then he assigns you to his sacred fire, that you may become sacred bread for Gods sacred feast.
  When you love you should not say, God is in my heart, but rather, I am in the heart of God.
  Aye, you shall be together even in the silent memory of God.

1.01_-_Our_Demand_and_Need_from_the_Gita, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  HE WORLD abounds with scriptures sacred and profane, with revelations and half-revelations, with religions and philosophies, sects and schools and systems. To these the many minds of a half-ripe knowledge or no knowledge at all attach themselves with exclusiveness and passion and will have it that this or the other book is alone the eternal Word of
  God and all others are either impostures or at best imperfectly inspired, that this or that philosophy is the last word of the reasoning intellect and other systems are either errors or saved only by such partial truth in them as links them to the one true philosophical cult. Even the discoveries of physical Science have been elevated into a creed and in its name religion and spirituality banned as ignorance and superstition, philosophy as frippery and moonshine. And to these bigoted exclusions and vain wranglings even the wise have often lent themselves, misled by some spirit of darkness that has mingled with their light and overshadowed it with some cloud of intellectual egoism or spiritual pride. Mankind seems now indeed inclined to grow a little modester and wiser; we no longer slay our fellows in the name of God's truth or because they have minds differently trained or differently constituted from ours; we are less ready to curse and revile our neighbour because he is wicked or presumptuous enough to differ from us in opinion; we are ready even to admit that Truth is everywhere and cannot be our sole monopoly; we are beginning to look at other religions and philosophies for the truth and help they contain and no longer merely in order to damn them as false or criticise what we conceive to be their errors. But we are still apt to declare that our truth gives us the supreme knowledge which other religions or philosophies
  In the Gita there is very little that is merely local or temporal and its spirit is so large, profound and universal that even this little can easily be universalised without the sense of the teaching suffering any diminution or violation; rather by giving an ampler scope to it than belonged to the country and epoch, the teaching gains in depth, truth and power. Often indeed the Gita itself suggests the wider scope that can in this way be given to an idea in itself local or limited. Thus it dwells on the ancient Indian system and idea of sacrifice as an interchange between Gods and men, - a system and idea which have long been practically obsolete in India itself and are no longer real to the general human mind; but we find here a sense so entirely subtle, figurative and symbolic given to the word "sacrifice" and the conception of the Gods is so little local or mythological, so entirely cosmic and philosophical that we can easily accept both as expressive of a practical fact of psychology and general law of Nature and so apply them to the modern conceptions of interchange between life and life and of ethical sacrifice and self-giving as to widen and deepen these and cast over them a more spiritual aspect and the light of a profounder and more far-reaching Truth. Equally the idea of action according to the Shastra, the fourfold order of society, the allusion to the relative position of the four orders or the comparative spiritual disabilities of Shudras and women seem at first sight local and temporal, and, if they are too much pressed in their literal sense, narrow so much at least of the teaching, deprive it of its universality and spiritual depth and limit its validity for mankind at large. But if we look behind to the spirit and sense and not at the local name and temporal institution, we see that here too the sense is deep and true and the spirit philosophical, spiritual and universal. By Shastra we perceive that the Gita means the law imposed on itself by humanity as a substitute for the purely egoistic action of the natural unregenerate man and a control on his tendency to seek in the satisfaction of his desire the standard and aim of his life. We see too that the fourfold order of society is merely the concrete form of a spiritual truth which is itself independent of the form; it rests on the conception of right works as a rightly ordered
  The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the
  Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it
  Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal
  There have been other syntheses in the long history of Indian thought. We start with the Vedic synthesis of the psychological being of man in its highest flights and widest rangings of divine knowledge, power, joy, life and glory with the cosmic existence of the Gods, pursued behind the symbols of the material universe into those superior planes which are hidden from the physical sense and the material mentality. The crown of this synthesis was in the experience of the Vedic Rishis something divine, transcendent and blissful in whose unity the increasing soul of man and the eternal divine fullness of the cosmic Godheads meet perfectly and fulfil themselves. The Upanishads take up this crowning experience of the earlier seers and make it their starting-point for a high and profound synthesis of spiritual knowledge; they draw together into a great harmony all that had been seen and experienced by the inspired and liberated knowers of the Eternal throughout a great and fruitful period of spiritual seeking. The
  Gita starts from this Vedantic synthesis and upon the basis of its essential ideas builds another harmony of the three great means and powers, Love, Knowledge and Works, through which the soul of man can directly approach and cast itself into the Eternal.

1.01_-_Sets_down_the_first_line_and_begins_to_treat_of_the_imperfections_of_beginners., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  Sets down the first line and begins to treat of the imperfections of beginners.
  INTO this dark night souls begin to enter when God draws them forth from the state of beginnerswhich is the state of those that meditate on the spiritual road and begins to set them in the state of progressiveswhich is that of those who are already contemplativesto the end that, after passing through it, they may arrive at the state of the perfect, which is that of the Divine union of the soul with God.
  Wherefore, to the end that we may the better understand and explain what night is this through which the soul passes, and for what cause God sets it therein, it will be well here to touch first of all upon certain characteristics of beginners (which, although we treat them with all possible brevity, will not fail to be of service likewise to the beginners themselves), in order that, realizing the weakness of the state wherein they are, they may take courage, and may desire that God will bring them into this night, wherein the soul is strengthened and confirmed in the virtues, and made ready for the inestimable delights of the love of God. And, although we may tarry here for a time, it will not be for longer than is necessary, so that we may go on to speak at once of this dark night.
  2. It must be known, then, that the soul, after it has been definitely converted to the service of God, is, as a rule, spiritually nurtured and caressed by God, even as is the tender child by its loving mother, who warms it with the heat of her bosom and nurtures it with sweet milk and soft and pleasant food, and carries it and caresses it in her arms; but, as the child grows bigger, the mother gradually ceases caressing it, and, hiding her tender love, puts bitter aloes upon her sweet breast, sets down the child from her arms and makes it walk upon its feet, so that it may lose the habits of a child and betake itself to more important and substantial occupations. The loving mother is like the grace of God, for, as soon as the soul is regenerated by its new warmth and fervour for the service of God, He treats it in the same way; He makes it to find spiritual milk, sweet and delectable, in all the things of God, without any labour of its own, and also great pleasure in spiritual exercises, for here God is giving to it the breast of His tender love, even as to a tender child.

1.01_-_Soul_and_God, #The Red Book Liber Novus, #C. G. Jung, #Psychology
  object:1.01 - Soul and God
  Soul and God
  Cap. ii
  I wandered for many years, so long that I forgot that I possessed a soul. 48 Where were you all this time? Oh, that you must speak through me, that my speech and I are your symbol and expression! How should I decipher you?
  Who are you, child? My dreams have represented you as a child and as a maiden. 49 I am ignorant of your mystery. 50 Forgive me if I speak as in a dream, like a drunkard are you God? Is God a child, a maiden?51 Forgive me if I babble. No one else hears me. I speak to you quietly, and you know that I am neither a drunkard nor someone deranged, and that my heart twists in pain from the wound, whose darkness delivers speeches full of mockery: You are lying to yourself! You spoke so as to deceive others and make them believe in you. You want to be a prophet and chase after your ambition.
  The wound still bleeds, and I am far from being able to pretend that
  Soul and God
  Soul and God
  The spirit of this time of course allowed me to believe in my reason. He let me see myself in the image of a leader with ripe thoughts. But the spirit of the depths teaches me that I am a servant, in fact the servant of a child: This dictum was repugnant to me and I hated it. But I had to recognize and accept that my soul is a child and that my God in my soul is a child. 57
  If you are boys, your God is a woman.
  If you are women, your God is a boy.
  If you are men, your God is a maiden.
  The God is where you are not.
  So: it is wise that one has a God; this serves for your perfection.
  So: if you are childlike beings now, your God will descend from the height of ripeness to age and death.
  But if you are developed beings, having engendered or given birth, in body or in soul, so your God rises from the radiant cradle, to the incalculable height of the future, to the maturity and fullness of the coming time.
  He who is a child in this time, his God dies.
  He who is developed in this time, his God continues to live.
  Prosperous and woeful are those whose God is developed!
  Prosperous and woeful are those whose God is a child!
  What is better, that man has life ahead of him, or that God does?
  I know no answer. Live; the unavoidable decides.
  My God is a child, so wonder not that the spirit of this time in me is incensed to mockery and scorn. There will be no one who will laugh at me as I laughed at myself.
  Your God should not be a man of mockery, rather you yourself will be the man of mockery. You should mock yourself and rise above this. If you have still not learned this from the old holy books, then go there, drink the blood and eat the flesh of him who was mocked 61 and tormented for the sake of our sins, so that you totally become his nature, deny his being-apart-from-you; you should be he himself not Christians but Christ, otherwise you will be of no use to the coming God.
  Soul and God
  51. Black Book 2 continues: I must tell myself most clearly: does He use the image of a child that lives in every man's' soul? Were Horus, Tages, and Christ not children? Dionysus and Heracles were also divine children. Did Christ, the God of man, not call himself the son of man? What was his innermost thought in doing so? Should the daughter of man be God's name? (p. 9).
  57. In the 1925 seminar, Jung explained his thoughts at this time: These ideas about the anima and animus led me ever further afield into metaphysical problems, and more things crept up for reexamination. At that time I was on the Kantian basis that there were things that could never be solved and that therefore should not be speculated about, but it seemed to me that if I could find such definite ideas about the anima, it was quite worthwhile to try to formulate a conception of God. But I could arrive at nothing satisfactory and thought for a time that perhaps the anima figure was the deity I said to myself that perhaps men had had a female God
  Soul and God
   originally, but growing tired of being governed by women, they had then overthrown this God. I practically threw the whole metaphysical problem into the anima and conceived of it as the dominating spirit of psyche. In this way I got into a psychological argument with myself about the problem of God (Analytical Psychology, p. 46).
  The Draft continues: My friends, as you can see, mercy is granted to the developed, not the childish. I thank my God for this message. Do not let the teachings of Christianity deceive you!
  Its teachings are good for the most mature minds of bygone time. Today, it serves immature minds. Christianity no longer promises us grace, and yet we still need mercy. That which I tell you is the way of what is to come, my way to mercy (p. 27). i.e., Christ. C.G. Jung, Transformation symbolism in the mass (1942, CW II).

1.01_-_the_Call_to_Adventure, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology
  Whether it be the king's child about to be taken from the felicity
  of her established dual-unity with King Daddy, or God's daugh
  ter Eve, now ripe to depart from the idyl of the Garden, or again,
  the Future Buddha mounted the chariot, which was like to a
  palace of the Gods, and proceeded toward the park.
  " ' T h e time for the enlightenment of the prince Siddhartha
  draweth nigh,' thought the Gods; 'we must show him a sign':
  and they changed one of their number into a decrepit old man,
  "Again on a certain day, as the Future Buddha was going to
  the park, he saw a diseased man whom the Gods had fashioned;
  and having again made inquiry, he returned, agitated in heart,
  "And again on a certain day, as the Future Buddha was going
  to the park, he saw a dead man whom the Gods had fashioned;
  and having again made inquiry, he returned, agitated in heart,
  to the park, he saw a monk, carefully and decently clad, whom
  the Gods had fashioned; and he asked his charioteer, 'Pray, who
  is this man?' 'Sire, this is one who has retired from the world';
  Odysseus, driven about the Mediterranean by the winds of the
  angered God, Poseidon. The adventure may begin as a mere
  blunder, as did that of the princess of the fairy tale; or still

1.01_-_The_Dark_Forest._The_Hill_of_Difficulty._The_Panther,_the_Lion,_and_the_Wolf._Virgil., #The Divine Comedy, #Dante Alighieri, #Christianity
  And lived at Rome under the good Augustus,
  During the time of false and lying Gods.
  A poet was I, and I sang that just
  And I to him: "Poet, I thee entreat,
  By that same God whom thou didst never know,
  So that I may escape this woe and worse,

1.01_-_The_Divine_and_The_Universe, #Words Of The Mother III, #The Mother, #Integral Yoga
  All things considered, looking at the world as it is and as it seems it must be irremediably, the human intellect has decreed that this world must be a mistake on the part of God and that the manifestation or creation is surely the result of desire, desire to manifest oneself, desire to know oneself, desire to enjoy oneself.

1.01_-_The_Four_Aids, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  23:To be conscious of him in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga; it is the rendering in personal experience of the truth which universal Nature has hidden in herself and which she travails to discover. It is the conversion of the human soul into the divine soul and of natural life into divine living.
  24:The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality-not, in any case, the eventuality -- of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name.
  25:But while it is difficult for man to believe in something unseen within himself, it is easy for him to believe in something which he can image as extraneous to himself. The spiritual progress of most human beings demands an extraneous support, an object of faith outside us. It needs an external image of God; or it needs a human representative, -- Incarnation, Prophet or Guru; or it demands both and receives them. For according to the need of the human soul the Divine manifests himself as deity, as human divine or in simple humanity, -- using that thick disguise, which so successfully conceals the Godhead, for a means of transmission of his guidance.
  26:The Hindu discipline of spirituality provides for this need of the soul by the conceptions of the Ishta Devata, the Avatar and the Gum. By the Ishta Devata, the chosen deity, is meant, -- not some inferior Power, but a name and form of the transcendent and universal Godhead. Almost all religions either have as their base or make use of some such name and form of the Divine. Its necessity for the human soul is evident. God is the All and more than the All. But that which is more than the All, how shall man conceive? And even the All is at first too hard for him; for he himself in his active consciousness is a limited and selective formation and can open himself only to that which is in harmony with his limited nature. There are things in the All which are too hard for his comprehension or seem too terrible to his sensitive emotions and cowering sensations. Or, simply, he cannot conceive as the Divine, cannot approach or cannot recognise something that is too much out of the circle of his ignorant or partial conceptions. It is necessary for him to conceive God in his own image or at some form that is beyond himself but consonant with his highest tendencies and seizable by his feelings or his intelligence. Otherwise it would be difficult for him to come into contact and communion with the Divine.
  27:Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar-Krishna, Christ, Buddha. Or if this is too hard for him to conceive, the Divine represents himself through a less marvellous intermediary, -- Prophet or Teacher. For many who cannot conceive or are unwilling to accept the Divine Man, are ready to open themselves to the supreme man, terming him not incarnation but world-teacher or divine representative.
  28:This also is not enough; a living influence, a living example, a present instruction is needed. For it is only the few who can make the past Teacher and his teaching, the past Incarnation and his example and influence a living force in their lives. For this need also the Hindu discipline provides in the relation of the Guru and the disciple. The Guru may sometimes be the Incarnation or World-Teacher; but it is sufficient that he should represent to the disciple the divine wisdom, convey to him something of the divine ideal or make him feel the realised relation of the human soul with the Eternal.
  29:The Sadhaka of the integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, "My God, my Incarnation, my Prophet, my Guru," and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation.
  30:On the contrary, the Sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar, welded the truth in all teachings into the harmony of the Eternal Wisdom.

1.01_-_The_Human_Aspiration, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  0:Threefold are those supreme births of this divine force that is in the world, they are true, they are desirable; he moves there wide-overt within the Infinite and shines pure, luminous and fulfilling. . . . That which is immortal in mortals and possessed of the truth, is a God and established inwardly as an energy working out in our divine powers. . . . Become high-uplifted, O Strength, pierce all veils, manifest in us the things of the Godhead. Vamadeva - Rig Veda.2
  1:THE EARLIEST preoccupation of man in his awakened thoughts and, as it seems, his inevitable and ultimate preoccupation, - for it survives the longest periods of scepticism and returns after every banishment, - is also the highest which his thought can envisage. It manifests itself in the divination of Godhead, the impulse towards perfection, the search after pure Truth and unmixed Bliss, the sense of a secret immortality. The ancient dawns of human knowledge have left us their witness to this constant aspiration; today we see a humanity satiated but not satisfied by victorious analysis of the externalities of Nature preparing to return to its primeval longings. The earliest formula of Wisdom promises to be its last, - God, Light, Freedom, Immortality.
  2:These persistent ideals of the race are at once the contradiction of its normal experience and the affirmation of higher and deeper experiences which are abnormal to humanity and only to be attained, in their organised entirety, by a revolutionary individual effort or an evolutionary general progression. To know, possess and be the divine being in an animal and egoistic consciousness, to convert our twilit or obscure physical mentality into the plenary supramental illumination, to build peace and a self-existent bliss where there is only a stress of transitory satisfactions besieged by physical pain and emotional suffering, to establish an infinite freedom in a world which presents itself as a group of mechanical necessities, to discover and realise the immortal life in a body subjected to death and constant mutation, - this is offered to us as the manifestation of God in Matter and the goal of Nature in her terrestrial evolution. To the ordinary material intellect which takes its present organisation of consciousness for the limit of its possibilities, the direct contradiction of the unrealised ideals with the realised fact is a final argument against their validity. But if we take a more deliberate view of the world's workings, that direct opposition appears rather as part of Nature's profoundest method and the seal of her completest sanction.
  4:We speak of the evolution of Life in Matter, the evolution of Mind in Matter; but evolution is a word which merely states the phenomenon without explaining it. For there seems to be no reason why Life should evolve out of material elements or Mind out of living form, unless we accept the Vedantic solution that Life is already involved in Matter and Mind in Life because in essence Matter is a form of veiled Life, Life a form of veiled Consciousness. And then there seems to be little objection to a farther step in the series and the admission that mental consciousness may itself be only a form and a veil of higher states which are beyond Mind. In that case, the unconquerable impulse of man towards God, Light, Bliss, Freedom, Immortality presents itself in its right place in the chain as simply the imperative impulse by which Nature is seeking to evolve beyond Mind, and appears to be as natural, true and just as the impulse towards Life which she has planted in certain forms of Matter or the impulse towards Mind which she has planted in certain forms of Life. As there, so here, the impulse exists more or less obscurely in her different vessels with an ever-ascending series in the power of its will-to-be; as there, so here, it is gradually evolving and bound fully to evolve the necessary organs and faculties. As the impulse towards Mind ranges from the more sensitive reactions of Life in the metal and the plant up to its full organisation in man, so in man himself there is the same ascending series, the preparation, if nothing more, of a higher and divine life. The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the God. Or shall we not say, rather, to manifest God? For if evolution is the progressive manifestation by Nature of that which slept or worked in her, involved, it is also the overt realisation of that which she secretly is. We cannot, then, bid her pause at a given stage of her evolution, nor have we the right to condemn with the religionist as perverse and presumptuous or with the rationalist as a disease or hallucination any intention she may evince or effort she may make to go beyond. If it be true that Spirit is involved in Matter and apparent Nature is secret God, then the manifestation of the divine in himself and the realisation of God within and without are the highest and most legitimate aim possible to man upon earth.

1.01_-_The_Ideal_of_the_Karmayogin, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  This is the faith in which the Karmayogin puts its hand to the work and will persist in it, refusing to be discouraged by difficulties however immense and apparently insuperable. We believe that God is with us and in that faith we shall conquer. We believe that humanity needs us and it is the love and service of humanity, of our country, of the race, of our
   can only be solved by conquering the kingdom within, not by harnessing the forces of Nature to the service of comfort and luxury, but by mastering the forces of the intellect and the spirit, by vindicating the freedom of man within as well as without and by conquering from within external Nature. For that work the resurgence of Asia is necessary, therefore Asia rises. For that work the freedom and greatness of India is essential, therefore she claims her destined freedom and greatness, and it is to the interest of all humanity, not excluding England, that she should wholly establish her claim."
  We say to the nation, "It is God's will that we should be ourselves and not Europe. We have sought to regain life by following the law of another being than our own. We must return and seek the sources of life and strength within ourselves.
  And the dharma once discovered we shall strive our utmost not only to profess but to live, in our individual actions, in our social life, in our political endeavours."
  We say to the individual and especially to the young who are now arising to do India's work, the world's work, God's work, "You cannot cherish these ideals, still less can you fulfil them if you subject your minds to European ideas or look at life from the material standpoint. Materially you are nothing, spiritually you are everything. It is only the Indian who can believe everything, dare everything, sacrifice everything. First therefore become Indians. Recover the patrimony of your forefathers. Recover the Aryan thought, the Aryan discipline, the

1.01_-_The_Lord_of_hosts, #Sefer Yetzirah The Book of Creation In Theory and Practice, #Anonymous, #Various
  Yah, 1 the Lord of hosts, the living God, King of the Universe, Omnipotent, All-Kind and Merciful, Supreme and Extolled, who is Eternal, Sublime and Most-Holy, ordained (formed) and created the Universe in thirty-two 2 mysterious paths 3 of wisdom by three 4 Sepharim, namely: 1) S'for ; 2) Sippur ; and 3) Sapher which are in Him one and the same. They consist of a decade out of nothing 5 and of twenty-two fundamental letters. He divided the twenty-two consonants into three divisions: 1) three mothers, fundamental letters or first elements; 2) seven double; and 3) twelve simple consonants.
  10) " South "
   and the only Lord God, the faithful King, rules over all from His holy habitation for ever and ever.
  1) The spirit of the living God, praised and glorified be the name of Him who lives to all eternity. The articulate word of creative power, the spirit and the word are what we call the holy spirit is
  These are the ten spheres of existence out of nothing. From the spirit of the living God emanated air, from the air, water, from the water, fire or ether, from the ether, the height and the depth, the East and West, the North and South.
  To confirm this there are faithful witnesses; the world, year and man, the twelve, the Equipoise, the heptade, which God regulates like the Dragon, 40 (Tali) sphere and the heart.
  God has also set the one over against the other; the good against the evil, and the evil against the good; the good proceeds from the good, and the evil from the evil; the good purifies the bad, and the bad the good; the good is preserved for the good, and the evil for the bad ones.
  The three that produce love are the heart and the ears; the three that produce hatred are the liver, the gall and the tongue; the three animators are the two nostrils and the milt; and the three destroyers are the mouth and the two openings of the body; and God, the faithful King, rules over all from His holy habitation to all eternity. He is one above three, three are above seven, seven above twelve, and all are linked together.

1.01_-_The_Three_Metamorphoses, #Thus Spoke Zarathustra, #Friedrich Nietzsche, #Philosophy
  12:But in the loneliest wilderness happeneth the second metamorphosis: here the spirit becometh a lion; freedom will it capture, and lordship in its own wilderness.
  13:Its last Lord it here seeketh: hostile will it be to him, and to its last God; for victory will it struggle with the great dragon.
  14:What is the great dragon which the spirit is no longer inclined to call Lord and God? "Thou-shalt," is the great dragon called. But the spirit of the lion saith, "I will."
  15:"Thou-shalt," lieth in its path, sparkling with gold--a scale-covered beast; and on every scale glittereth golden, "Thou shalt!"

1.01_-_To_Watanabe_Sukefusa, #Beating the Cloth Drum Letters of Zen Master Hakuin, #Hakuin Ekaku, #Zen
  As I said in my previous letter, I was disturbed to learn you have recently been indulging in your reprehensible habit of using strong and unfilial language to your elderly parents. This has caused them much pain. It is altogether abominable. Never forget that there is indeed such a thing as heavenly retribution. The wrath of the Gods is very real.
  I immediately scotched that assumption. "No, he will probably suffer even more tonight. Despite your prayers, I am afraid he will undergo even worse sweating spells. Prayers and religious rites cannot help people who are suffering retribution for unfilial acts."
  After I left the temple, word reached me that the Gods and Buddhas had protected him and that his life was no longer in danger. But his eyes had been destroyed, his hearing was gone, and he seemed to have lost his desire to live.
  The people in the half-dozen stories I related, having turned away from reasonable courses of action, convinced themselves that their transgressions were minor and that any retribution would be minor as well, and because of that they ended up receiving the severe judgment of heaven, dying very unfortunate deaths, leaving behind them names blackened forever as unfilial sons or daughters, and falling into the interminable suffering and torment of the Burning Hells. That this happened because they did not fear the wrath of the Gods and were ignorant of heavenly retribution is a matter each and every person should give the greatest care and consideration.
  Good deeds, no matter how many you perform, need no repentance. But evil deeds, even minor ones, are a cause of endless regret and heartache. According to what is written in the sutras, even if a person erects a paGoda twenty yojanas in height, adorns it with the seven precious gems, and enshrines Buddha relics in it, so that every arhat in the world comes to revere it, the arising in his mind of even a single angry thought becomes a fire that will at once turn into a great, all-consuming conflagration. The fires of wrath and anger consume entire forests of merit and virtue.
  After stating that unfilial behavior invariably arises from an addiction to wine and women, presumably the vices his friend had succumbed to, Hakuin goes on to say:
  Obsession with these seductions is a serious disease, and it is one that neither the wise nor the foolish can escape. A wise person blinded by delusion is like a tiger that falls into a well and yet has sufficient strength to claw its way out without losing its skin. When a foolish man is similarly blinded, he is like a tired, skinny old fox that falls in but perishes miserably at the bottom of the well because he lacks the strength to clamber out. Even a person who is just tolerably clever will, once he has fallen victim to these seductions and begins behaving in an unfilial manner, heed the warnings of his elders and the advice of the good and virtuous, immediately change his ways and become a kind and considerate son to his parents. Receiving heaven's favor and the Gods' hidden assistance, he will be blessed with great happiness and long life. When he dies, he will leave a sterling reputation for wisdom and goodness behind him.
  Not so a foolish man, for once he engages in unfilial behavior he neither fears the warnings of his elders nor heeds the advice of good, upright people. He defies the sun, he opposes the moon, and in the end he receives the punishment of heaven and the dire verdict of the Gods. In this state, self-redemption is no longer possible.

1.01_-_Two_Powers_Alone, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  subject:Integral Yoga
  0:The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates. But something of her ways can be seen and felt through her embodiments and the more seizable because more defined and limited temperament and action of the Goddess forms in whom she consents to be manifest to her creatures.
  1: There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.

1.02.1_-_The_Inhabiting_Godhead_Life_and_Action, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  object:1.02.1 - The Inhabiting Godhead Life and Action
  --- I - FIRST MOVEMENT [16]
  --- The Inhabiting Godhead: Life and Action
  Verses 1 - 3*
  God and the world, Spirit and formative Nature are confronted and their relations fixed., #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  object: - Brahman Oneness of God and the World
  --- Brahman: Oneness of God and the World
  Verses 4 - 5*
  God is the one stable and eternal Reality. He is One because
  there is nothing else, since all existence and non-existence are
  * 4. One unmoving that is swifter than Mind; That the Gods reach not, for It progresses
  ever in front. That, standing, passes beyond others as they run. In That the Master of
  and unfettered than the mind. It is the pure omnipotent selfawareness of the Absolute unbound by any law of the relativity.
  The laws of the relativity, upheld by the Gods, are Its temporary
  creations. Their apparent eternity is only the duration, immeasurable to us, of the world which they govern. They are laws
  regularising motion and change, not laws binding the Lord of
  the movement. The Gods, therefore, are described as continually
  running in their course. But the Lord is free and unaffected by
  derivative or dependent reality.
  Brahman representing Itself in the universe as the Stable, by Its
  immutable existence (Sat), is Purusha, God, Spirit; representing
  Itself as the Motional, by Its power of active Consciousness
  The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal
  action, appear as the various play of the principles of Nature.
  of the Many.
  Everything in the universe, even the Gods, seems to itself to
  be moving in the general movement towards a goal outside itself
  But the idea of a final goal in the movement of Nature itself is
  illusory. For Brahman is Absolute and Infinite. The Gods, labouring to reach him, find, at every goal that they realise, Brahman
  still moving forward in front to a farther realisation. Nothing, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  out of the others and the world, but the divine view, the way
  in which God sees the world, is Himself, as the sole Being, living in innumerable existences that are Himself, supporting all,
  helping all impartially, working out to a divine fulfilment and
  to perceive with the intellect is not enough. The heart must consent in a universal love and delight, the sense-mind in a sensation
  of God and self everywhere, the life in the comprehension of all
  aims and energies in the world as part of its own being.
  which they are the appearances.
  Thus it is possible, by the realisation of the unity of God
  and the world (s and jagat ) in the complete knowledge of the
  the pure Self and the Non-Becoming and yet to enjoy by means
  of all things in the manifestation God in the universe through a
  free and illuminated self-identification with Sachchidananda in, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  existence only of an impersonal and actionless Brahman, an
  impersonal God without power or qualities. They declare rather
  an Unknowable that manifests itself to us in a double aspect
  term Deva, God or the Divine, or Purusha, the conscious Soul,
  of whom Prakriti or Maya is the executive Puissance, the Shakti.
  who is Master and Enjoyer of all He becomes. And the Upanishad proceeds to formulate the nature and manner, the general
  law of that becoming of God which we call the world. For on
  this conception depends the Vedic idea of the two poles of death
  The Vedantic idea of God, "He", Deva or Ishwara, must not be
  confused with the ordinary notions attached to the conception of
  a Personal God. Personality is generally conceived as identical
  with individuality and the vulgar idea of a Personal God is a
  magnified individual like man in His nature but yet different,
  not admit that this is the real nature of the Ishwara.
  God is Sachchidananda. He manifests Himself as infinite
  existence of which the essentiality is consciousness, of which, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  joy, world-knowledge, largeness of being, which is that of the
  Titans or of the Gods, of Indra, of Prajapati. This is gained
  in the path of self-enlargement by an ample acceptance of the
  But having so far attained, what further utility has the soul
  for birth or for works? None for itself, everything for God and
  the universe.
  Having realised his own immortality, the individual has yet
  to fulfil God's work in the universe. He has to help the life,
  the mind and the body in all beings to express progressively, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  the supreme vision and the divine felicity. This is done under the
  form of an invocation to Surya and Agni, the Vedic Godheads,
  representative one of the supreme Truth and its illuminations,, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  done remember.
  18. O God Agni, knowing all things that are manifested, lead us by the good path to
  the felicity; remove from us the devious attraction of sin. To thee completest speech of
  universal Power, Agni Vaishwanara, who contains in himself all
  the Gods and all the worlds, upholds all the universal workings
  and finally fulfils the Godhead, the Immortality. He is the worker
  of the divine Work. It is these symbols which govern the sense
  the evil dream of egoism, sin and suffering and transforms Life
  into the Immortality, the good, the beatitude. The Vedic Gods
  are a parable of human life emerging, mounting, lifting itself
  towards the Godhead.
  Life, body, action, will, these are our first materials. Matter
  in the formative energy which takes shape in them. But their
  presiding God is not the Life-principle; it is the Will. Will is
  Kratu, the effective power behind the act. It is of the nature
  And the nature of the two united is an illuminated Devotion
  which accepts, aspires to and fulfils God in the human existence.
  3 Atmavan.

1.02.9_-_Conclusion_and_Summary, #Isha Upanishad, #Sri Aurobindo, #Integral Yoga
  Many, Birth, the Ignorance, - and gave them a more and more
  secondary position, exalting the opposite series, God, Renunciation, Quietism, the One, Cessation of Birth, the Knowledge,
  1. Phenomenal Nature is a movement of the conscious Lord. The
  Movement is a phenomenon of the Quiescence, the Quiescence
  itself may be conceived as a Movement too rapid for the Gods,
  that is to say, for our various functions of consciousness to follow
  sees all things as One in their truth-Idea but differentiates them
  in their mentality and formal becoming. If the mind (Manishi) absorbs itself in God as the formal becoming (Paribhu)
  and separates itself from God in the true Idea (Kavi), then
  it loses Vidya, the knowledge of the One, and has only the

1.02_-_Karmayoga, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
  There have been others in the past which have powerfully influenced the national mind and there is no reason why there should not be a yet more perfect synthesis in the future. It is such a synthesis, embracing all life and action in its scope, that the teachings of Sri Ramakrishna and Vivekananda have been preparing. What is dimly beginning now is a repetition on a wider stage of what happened once before in India, more rapidly but to smaller issues, when the Buddha lived and taught his philosophy and ethics to the Aryan nations. Then as now a mighty spirit, it matters not whether Avatar or Vibhuti, the full expression of God in man or a great outpouring of the divine energy, came down among men and brought into their daily life and practice the force and impulse of utter spirituality. And this time it is the full light and not a noble part, unlike Buddhism which, expressing Vedantic morality, yet ignored a fundamental reality of Vedanta and was therefore expelled from its prime seat and cradle. The material result was then what it will be now, a great political, moral and social revolution which made India
  Yoga is communion with God for knowledge, for love or for work. The Yogin puts himself into direct relation with that which is omniscient and omnipotent within man and without him. He is in tune with the infinite, he becomes a channel for the strength of God to pour itself out upon the world whether through calm benevolence or active beneficence. When a man rises by putting from him the slough of self and lives for others and in the joys and sorrows of others; - when he works perfectly and with love and zeal, but casts away the anxiety for results and is neither eager for victory nor afraid of defeat; - when he devotes all his works to God and lays every thought, word and deed as an offering on the divine altar; - when he gets rid of fear and hatred, repulsion and disgust and attachment, and works like the forces of Nature, unhasting, unresting, inevitably, perfectly; - when he rises above the thought that he is the body or the heart or the mind or the sum of these and finds his own and true self; - when he becomes aware of his immortality and the unreality of death; - when he experiences the advent of knowledge and feels himself passive and the divine force working unresisted through his mind, his speech, his senses and all his organs; - when having thus abandoned whatever he is, does or has to the Lord of all, the Lover and Helper of mankind, he dwells permanently in
  Him and becomes incapable of grief, disquiet or false excitement,

1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride., #Dark Night of the Soul, #Saint John of the Cross, #Christianity
  AS these beginners feel themselves to be very fervent and diligent in spiritual things and devout exercises, from this prosperity (although it is true that holy things of their own nature cause humility) there often comes to them, through their imperfections, a certain kind of secret pride, whence they come to have some degree of satisfaction with their works and with themselves. And hence there comes to them likewise a certain desire, which is somewhat vain, and at times very vain, to speak of spiritual things in the presence of others, and sometimes even to teach such things rather than to learn them. They condemn others in their heart when they see that they have not the kind of devotion which they themselves desire; and sometimes they even say this in words, herein resembling the Pharisee, who boasted of himself, praising God for his own good works and despising the publican.21
  5. Some of these beginners, too, make little of their faults, and at other times become over-sad when they see themselves fall into them, thinking themselves to have been saints already; and thus they become angry and impatient with themselves, which is another imperfection. Often they beseech God, with great yearnings, that He will take from them their imperfections and faults, but they do this that they may find themselves at peace, and may not be troubled by them, rather than for God's sake; not realizing that, if He should take their imperfections from them, they would probably become prouder and more presumptuous still. They dislike praising others and love to be praised themselves; sometimes they seek out such praise. Herein they are like the foolish virgins, who, when their lamps could not be lit, sought oil from others.27
  6. From these imperfections some souls go on to develop28 many very grave ones, which do them great harm. But some have fewer and some more, and some, only the first motions thereof or little beyond these; and there are hardly any such beginners who, at the time of these signs of fervour,29 fall not into some of these errors.30 But those who at this time are going on to perfection proceed very differently and with quite another temper of spirit; for they progress by means of humility and are greatly edified, not only thinking naught of their own affairs, but having very little satisfaction with themselves; they consider all others as far better, and usually have a holy envy of them, and an eagerness to serve God as they do. For the greater is their fervour, and the more numerous are the works that they perform, and the greater is the pleasure that they take in them, as they progress in humility, the more do they realize how much God deserves of them, and how little is all that they do for His sake; and thus, the more they do, the less are they satisfied.
  7. Together with great tranquillity and humbleness, these souls have a deep desire to be taught by anyone who can bring them profit; they are the complete opposite of those of whom we have spoken above, who would fain be always teaching, and who, when others seem to be teaching them, take the words from their mouths as if they knew them already. These souls, on the other hand, being far from desiring to be the masters of any, are very ready to travel and set out on another road than that which they are actually following, if they be so commanded, because they never think that they are right in anything whatsoever. They rejoice when others are praised; they grieve only because they serve not God like them.
  They have no desire to speak of the things that they do, because they think so little of them that they are ashamed to speak of them even to their spiritual masters, since they seem to them to be things that merit not being spoken of. They are more anxious to speak of their faults and sins, or that these should be recognized rather than their virtues; and thus they incline to talk of their souls with those who account their actions and their spirituality of little value. This is a characteristic of the spirit which is simple, pure, genuine and very pleasing to God. For as the wise Spirit of God dwells in these humble souls, He moves them and inclines them to keep His treasures secretly within and likewise to cast out from themselves all evil. God gives this grace to the humble, together with the other virtues, even as He denies it to the proud.
  8. These souls will give their heart's blood to anyone that serves God, and will help others to serve Him as much as in them lies. The imperfections into which they see themselves fall they bear with humility, meekness of spirit and a loving fear of God, hoping in Him. But souls who in the beginning journey with this kind of perfection are, as I understand, and as has been said, a minority, and very few are those who we can be glad do not fall into the opposite errors. For this reason, as we shall afterwards say, God leads into the dark night those whom He desires to purify from all these imperfections so that He may bring them farther onward.

1.02_-_On_the_Service_of_the_Soul, #The Red Book Liber Novus, #C. G. Jung, #Psychology
  Where are you leading me? Forgive my excessive apprehension, brimful of knowledge. My foot hesitates to follow you. Into what mist and darkness does your path lead? Must I also learn to do without meaning? If this is what you demand, then so be it. This hour belongs to you. What is there, where there is no meaning?
  Only nonsense, or madness, it seems to me. Is there also a supreme meaning? Is that your meaning, my soul? I limp after you on crutches of understanding. I am a man and you stride like a God.
  What torture! I must return to myself to my smallest things. I saw the things of my soul as small, pitiably small. You force me to see them as large, to make them large. Is that your aim? I follow, but it terrifies me. Hear my doubts, otherwise I cannot follow, since your meaning is a supreme meaning, and your steps are the steps of a
  Your God is a child, so long as you are not childlike. Is the child order, meaning? Or disorder, caprice? Disorder and meaninglessness are the mother of order and meaning. Order and meaning are things that have become and are no longer becoming.
  You are afraid to open the door? I too was afraid, since we had forgotten that God is terrible. Christ taught: God is love. 66 But you should know that love is also terrible.
  Christ totally overcomes the temptation of the devil, but not the temptation of God to good and reason. 67 Christ thus succumbs to cursing. 68
  You still have to learn this, to succumb to no temptation, but to do everything of your own will, then you will be free and beyond
  20). The reference is to Augustine's Confessions (400CE), a devotional work written when he was forty-five years old, in which he narrates his conversion to Christianity in an autobiographical form (Confessions, tr. H. Chadwick [Oxford: Oxford University Press, 1991]). The Confessions are addressed to God, and recount the years of his wandering from God and the manner of his return. Echoing this in the opening sections of Liber Novus, Jung addresses his soul and recounts the years of his wandering away from her, and the manner of his return. In his published works,
  Jung frequently cited Augustine, and referred to his Confessions several times in Transformations and Symbols of the Libido.
  66. The :first letter of John: God is love. Whoever lives in love lives in God, and God in him (I
  John 4:16)

1.02_-_Outline_of_Practice, #The Zen Teaching of Bodhidharma, #Bodhidharma, #Buddhism
  cause and guilty of numberless transgressions. Now, though I do
  no wrong, I'm punished by my past. Neither Gods nor men can

1.02_-_Self-Consecration, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  2:But in whatever way it comes, there must be a decision of the mind and the will and, as its result, a complete and effective self-consecration. The acceptance of a new spiritual idea-force and upward orientation in the being, an illumination, a turning or conversion seized on by the will and the heart's aspiration, -- this is the momentous act which contains as in a seed all the results that the Yoga has to give. The mere idea or intellectual seeking of something higher beyond, however strongly grasped by the mind's interest, is ineffective unless it is seized on by the heart as the one thing desirable and by the will as the one thing to be done. For truth of the Spirit has not to be merely thought but to be lived, and to live it demands a unified single-mindedness of the being; so great a change as is contemplated by the Yoga is not to be effected by a divided will or by a small portion of the energy or by a hesitating mind. He who seeks the Divine must consecrate himself to God and -- to God only.
  8:The difficulty of the task has led naturally to the pursuit of easy and trenchant solutions; it has generated and fixed deeply' the tendency of religions and of schools of Yoga to separate the life of the world from the inner life. The powers of this world and their actual activities, it is felt, either do not belong to God at all or are for some obscure and puzzling cause, Maya or another, a dark contradiction of the divine Truth. And on their own opposite side the powers of the Truth and their ideal activities are seen to belong to quite another plane of consciousness than that, obscure, ignorant and perverse in its impulses and forces, on which the life of the earth is founded. There appears at once the antinomy of a bright and pure kingdom of God and a dark and impure kingdom of the devil; we feel the opposition of our crawling earthly birth and life to an exalted spiritual God-consciousness; we become readily convinced of the incompatibility of life's subjection to Maya with the soul's concentration in pure Brahman existence. The easiest way is to turn away from all that belongs to the one and to retreat by a naked and precipitous ascent into the other. Thus arises the attraction and, it would seem, the necessity of the principle of exclusive concentration which plays so prominent a part in the specialised schools of Yoga; for by that concentration we can arrive through an uncompromising renunciation of the world at an entire self-consecration to the One on whom we concentrate. It is no longer incumbent on us to compel all the lower activities to the difficult recognition of a new and higher spiritualised life and train them to be its agents or executive powers. It is enough to kill or quiet them and keep at most the few energies necessary, on one side, for the maintenance of the body and, on the other, for communion with the Divine.
  9:The very aim and conception of an integral Yoga debars us from adopting this simple and strenuous high-pitched process. The hope of an integral transformation forbids us to take a short cut or to make ourselves light for the race by throwing away our impediments. For we have set out to conquer all ourselves and the world for God; we are determined to give him our becoming as well as our being and not merely to bring the pure and naked spirit as a bare offering to a remote and secret Divinity in a distant heaven or abolish all we are in a holocaust to an immobile Absolute. The Divine that we adore is not only a remote extracosmic Reality, but a half-veiled Manifestation present and near to us here in the universe. Life is the field of a divine manifestation not yet complete: here, in life, on earth, in the body, -- ihaiva, as the Upanishads insist, -- we have to unveil the Godhead; here we must make its transcendent greatness, light and sweetness real to our consciousness, here possess and, as far as may be, express it. Life then we must accept in our Yoga in order utterly to transmute it; we are forbidden to shrink from the difficulties that this acceptance may add to our struggle. Our compensation is that even if the path is more rugged, the effort more complex and bafflingly arduous, yet after a point we gain an immense advantage. For once our minds are reasonably fixed in the central vision and our wills are on the whole converted to the single pursuit. Life becomes our helper. Intent, vigilant, integrally conscious, we can take every detail of its forms and every incident of its movements as food for the sacrificial Fire within us. Victorious in the struggle, we can compel Earth herself to be an aid towards our perfection and can enrich our realisation with the booty torn from the powers that oppose us.
  12:In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
  19:But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
  21:Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be taught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for ever. But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
  22:When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will, -- a consummation fully possible only when the desire-soul in us has submitted to the Divine Law, -- the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For the work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action, -- and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true Spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind arid life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves, -all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the spirit's terrestrial adventure.

1.02_-_Shakti_and_Personal_Effort, #The Mother With Letters On The Mother, #Sri Aurobindo, #Integral Yoga
  4:In proportion as the surrender and self-consecration progress the Sadhaka becomes conscious of the Divine Shakti doing the Sadhana, pouring into him more and more of herself, founding in him the freedom and perfection of the Divine Nature. The more this conscious process replaces his own effort, the more rapid and true becomes his progress. But it cannot completely replace the necessity of personal effort until the surrender and consecration are pure and complete from top to bottom.
  5:Note that a tamasic surrender refusing to fulfil the conditions and calling on God to do everything and save one all the trouble and struggle is a deception and does not lead to freedom and perfection.

1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight., #The Divine Comedy, #Dante Alighieri, #Christianity
  Of the rest, no; because they are not fearful.
  God in his mercy such created me
  That misery of yours attains me not,
  Where I was sitting with the ancient Rachel.
  "Beatrice" said she, "the true praise of God,
  Why succourest thou not him, who loved thee so,

1.02_-_The_Divine_Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  Very obviously a great body of the profoundest teaching cannot be built round an ordinary occurrence which has no gulfs of deep suggestion and hazardous difficulty behind its superficial and outward aspects and can be governed well enough by the ordinary everyday standards of thought and action. There are indeed three things in the Gita which are spiritually significant, almost symbolic, typical of the profoundest relations and problems of the spiritual life and of human existence at its roots; they are the divine personality of the Teacher, his characteristic relations with his disciple and the occasion of his teaching. The teacher is God himself descended into humanity; the disciple is the first, as we might say in modern language, the representative man of his age, closest friend and chosen instrument of the
  Avatar, his protagonist in an immense work and struggle the secret purpose of which is unknown to the actors in it, known only to the incarnate Godhead who guides it all from behind the veil of his unfathomable mind of knowledge; the occasion is the violent crisis of that work and struggle at the moment when the anguish and moral difficulty and blind violence of its apparent movements forces itself with the shock of a visible revelation on the mind of its representative man and raises the whole question of the meaning of God in the world and the goal and drift and sense of human life and conduct.
  India has from ancient times held strongly a belief in the reality of the Avatara, the descent into form, the revelation of the Godhead in humanity. In the West this belief has never really stamped itself upon the mind because it has been presented through exoteric Christianity as a theological dogma without any roots in the reason and general consciousness and attitude towards life. But in India it has grown up and persisted as a logical outcome of the Vedantic view of life and taken firm root in the consciousness of the race. All existence is a manifestation of God because He is the only existence and nothing can be except as either a real figuring or else a figment of that one reality. Therefore every conscious being is in part or in some way a descent of the Infinite into the apparent finiteness of
   name and form. But it is a veiled manifestation and there is a gradation between the supreme being1 of the Divine and the consciousness shrouded partly or wholly by ignorance of self in the finite. The conscious embodied soul2 is the spark of the divine Fire and that soul in man opens out to self-knowledge as it develops out of ignorance of self into self-being. The Divine also, pouring itself into the forms of the cosmic existence, is revealed ordinarily in an efflorescence of its powers, in energies and magnitudes of its knowledge, love, joy, developed force of being,3 in degrees and faces of its divinity. But when the divine
  Consciousness and Power, taking upon itself the human form and the human mode of action, possesses it not only by powers and magnitudes, by degrees and outward faces of itself but out of its eternal self-knowledge, when the Unborn knows itself and acts in the frame of the mental being and the appearance of birth, that is the height of the conditioned manifestation; it is the full and conscious descent of the Godhead, it is the Avatara.
  The Vaishnava form of Vedantism which has laid most stress upon this conception expresses the relation of God in man to man in God by the double figure of Nara-Narayana, associated historically with the origin of a religious school very similar in its doctrines to the teaching of the Gita. Nara is the human soul which, eternal companion of the Divine, finds itself only when it awakens to that companionship and begins, as the Gita would say, to live in God. Narayana is the divine Soul always present in our humanity, the secret guide, friend and helper of the human being, the "Lord who abides within the heart of creatures" of the Gita; when within us the veil of that secret sanctuary is withdrawn and man speaks face to face with God, hears the divine voice, receives the divine light, acts in the divine power, then becomes possible the supreme uplifting of the embodied human conscious-being into the unborn and eternal. He becomes capable of that dwelling in God and giving up of his whole consciousness into the Divine which the Gita upholds as the best or highest secret of things, uttamam rahasyam. When
   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
  Mary physically lived and suffered and died in Judea. So too the Krishna who matters to us is the eternal incarnation of the
  But all this, though of considerable historical importance, has none whatever for our present purpose. We are concerned only with the figure of the divine Teacher as it is presented to us in the Gita and with the Power for which it there stands in the spiritual illumination of the human being. The Gita accepts the human Avatarhood; for the Lord speaks of the repeated, the constant5 manifestation of the Divine in humanity, when He the eternal Unborn assumes by his Maya, by the power of the infinite Consciousness to clothe itself apparently in finite forms, the conditions of becoming which we call birth. But it is not this upon which stress is laid, but on the transcendent, the cosmic and the internal Divine; it is on the Source of all things and the
  Master of all and on the Godhead secret in man. It is this internal divinity who is meant when the Gita speaks of the doer of violent
  Asuric austerities troubling the God within or of the sin of those who despise the Divine lodged in the human body or of the same Godhead destroying our ignorance by the blazing lamp of knowledge. It is then the eternal Avatar, this God in man, the divine Consciousness always present in the human being who manifested in a visible form speaks to the human soul in the Gita, illumines the meaning of life and the secret of divine action and gives it the light of the divine knowledge and guidance and the assuring and fortifying word of the Master of existence in the hour when it comes face to face with the painful mystery of the world. This is what the Indian religious consciousness seeks to make near to itself in whatever form, whether in the symbolic human image it enshrines in its temples or in the worship of its
  Avatars or in the devotion to the human Guru through whom the voice of the one world-Teacher makes itself heard. Through these it strives to awaken to that inner voice, unveil that form of the Formless and stand face to face with that manifest divine
  Upanishad, in the twin figures of Nara and Narayana, the seers who do tapasya together for the knowledge. But in all three it is the idea of the divine knowledge in which, as the Gita says, all action culminates that is in view; here it is instead the action which leads to that knowledge and in which the divine Knower figures himself. Arjuna and Krishna, this human and this divine, stand together not as seers in the peaceful hermitage of meditation, but as fighter and holder of the reins in the clamorous field, in the midst of the hurtling shafts, in the chariot of battle. The
  Teacher of the Gita is therefore not only the God in man who unveils himself in the word of knowledge, but the God in man who moves our whole world of action, by and for whom all our humanity exists and struggles and labours, towards whom all human life travels and progresses. He is the secret Master of works and sacrifice and the Friend of the human peoples.

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